Building a Theoretical Model of Socially Sustainable Entrepreneurship Through Comparative Case Analysis of Ethnic Entrepreneurial Communities

Building a Theoretical Model of Socially Sustainable Entrepreneurship through Comparative Case Analysis of Ethnic Entrepreneurial Communities

Omar Javaid (18094)

Supervisor: Dr. Aamir Shamsi

Co-Supervisor: Dr. Irfan Hyder

A dissertation submitted in partial fulfillment of the requirement for the Degree of Ph.D.

Institute of Business Management (IoBM)

Dept. of Management Sciences

Karachi

2018 Abstract

Review of existing literature suggests that entrepreneurs in modern context often strive for economic sustainability at the expense of social sustainability in societies they operate. The review also suggests that there are alternative contexts, like the context of ethnic communities, where achieving social sustainability is also a primary goal of entrepreneurs. How social sustainability is balanced with economic sustainability within the context of ethnic entrepreneurial communities has not been sufficiently theorized in existing literature. So the aim of this study is to develop a theoretical model grounded in data to explain how this balance can be achieved through socially sustainable entrepreneurship as practiced in ethnic entrepreneurial communities.

To achieve this aim, the study needed data from ethnic entrepreneurial communities which have balanced their economic sustainability with social sustainability for several generations. Three ethnic entrepreneurial communities were selected for data collection namely Memon, Delhi Saudagaran and Chinioti which appeared to have such characteristics. Eisenhardt’s research strategy (ERS) for theory building through comparative case analysis was employed to build cases from the data taken from the three communities and to perform a cross-case comparison to build a theoretical model. The data was taken in the form of in-depth interviews with respondents from each community, notes from direct observation and documentary sources published by each community. Data from each community was interpreted using the social constructivist paradigm. The interpretation of data was utilized to develop three case studies, one for each community. The three cases were then analyzed through a process of constant comparison which involved comparing data within and in between cases. The comparison helped in developing categories of codified data. Each category was further refined into a construct. The constructs and their relationships which were common in the three cases were used to build the theoretical model of socially sustainable entrepreneurship. The model was finally evaluated for external validity by reassessing the proposed constructs and their relationships in the light of existing literature.

The case study developed for each community describes how historically evolved community and family cultures influence and are influenced by the process of starting, maintaining and sustaining a business using community and family resources. The cases also describe the emerging reasons for social disintegration as experienced by the three communities. The

1 common patterns emerging from the comparison of the cases were used to build a theoretical Model of Socially Sustainable Entrepreneurship (MSSE) which highlights the possible socio- cultural contexts, influencers, strategies and socio-economic consequences of socially sustainable entrepreneurship. The model proposes how economic, social and spiritual interdependence between members of the family and community can contribute towards a balance between social and economic sustainability of Muslim-ethnic entrepreneurial communities.

The model can aid policymakers and community leaders to pursue economic sustainability without compromising the social sustainability of their entrepreneurial communities. The results can also contribute towards enhancing the socio-economic sustainability of communities similar to the ones studied for this dissertation. Business schools can also use the results to better explain the socially sustainable form of entrepreneurship to their students as an alternative to entrepreneurial activity in the modern free-market. Students and new entrepreneurs can use the results to strengthen the interdependence between their venture, family and community by striving for the social and economic well-being of all stakeholders as explained in the model. Future research will test the model for statistical generalizability within the three communities. The model once tested may also benefit communities other than the ones studied in this research.

Table of Content

Abstract ______1

Table of Content ______3

List of Figures ______7

List of Tables ______8

Definitions of Key Terms ______9

1. Introduction ______11 1.1. Background of the Research Problem______13 1.2. The Aim of the Study ______15 1.2.1. Research Questions ______15 1.3. Delimitation and Design of Study ______16 1.4. Researcher’s Positionality ______17 1.5. Organization of Dissertation’s Content ______19

2. Literature Review ______21 2.1. The Need of Context to Understand Entrepreneurship ______21 2.2. The Modern Context of Entrepreneurship ______25 2.2.1. Historical conditions and meta-norms ______28 2.2.2. Socio-cultural, economic and political context ______30 2.2.3. Design of the firm ______32 2.2.4. Influence of modern entrepreneurship on collectivist societies ______35 2.3. The Context of Social Embeddedness ______43 2.3.1. Entrepreneurship in socially embedded context ______44 2.3.2. Muslim-Ethnic Entrepreneurial communities in Karachi, Pakistan ______62 2.3.3. Detrimental effects of high social bonding ______71 2.4. The Research Gap______74

3. Research Strategy for Theory Building ______78 3.1. Scope and Delimitation of the Study ______78 3.2. Selected Paradigm ______79 3.3. Choice of Research Strategy ______82 3.4. Eisenhardt’s Research Strategy of Building Theory from Cases ______84 3.4.1. Determining the initial set of research questions and a-priori concepts ______85 3.4.2. Sampling criteria ______85 3.4.3. Triangulation to reduce researcher’s bias ______86 3.4.4. Data collection ______86 3.4.5. Processing and analysis of the data ______87 3.4.6. Searching for cross-case patterns ______88 3.4.7. Authenticating relationship between constructs ______89 3.4.8. Comparison with previous literature ______89 3.4.9. Reaching closure ______89 3.5. Application of The Research Strategy______90

3.5.1. Determining the initial set of research questions and a-priori concepts ______90 3.5.2. Sampling criteria ______91 3.5.3. Data collection ______91 3.5.4. Triangulation and reduction of researcher’s bias ______95 3.5.5. Processing and analysis of the data ______96 3.5.6. Searching for cross-case patterns ______100 3.5.7. External validity through comparison with previous literature ______102 3.6. Validity and Reliability ______103 3.7. Chapter Summary ______103

4. Case Studies ______105 4.1. Case Study on Memon Community ______106 4.1.1. Community culture ______107 4.1.2. Influence of family on business and vice versa ______110 4.1.3. Influence of religion on business ______117 4.1.4. The socio-cultural particularity of business strategies ______119 4.1.5. Emerging causes of social disintegration ______120 4.2. Case Study on Delhi Saudagaran Community ______123 4.2.1. Community culture ______125 4.2.2. Influence of family on business and vice versa ______127 4.2.3. Influence of religion on business ______134 4.2.4. The socio-cultural particularity of business strategies ______135 4.2.5. Emerging causes of social disintegration ______137 4.3. Case Study on Chinioti Community ______141 4.3.1. Community – business nexus ______143 4.3.2. Influence of family on business and vice versa ______145 4.3.3. Influence of religion on business ______152 4.3.4. The socio-cultural particularity of business strategies ______154 4.3.5. Emerging causes of social disintegration ______157 4.4. Chapter summary ______159

5. Cross-Case Comparison for Theory Building ______161 5.1. The Community Culture ______161 5.1.1. Influence of Religious Orientation on the Economic Paradigm and Family Culture ______164 5.2. Family’s Resource Pool for New and Existing Ventures ______168 5.3. Entrepreneurial Strategies ______173 5.3.1. Building a new business ______175 5.3.2. Strategies to maintain and sustain a business ______176 5.4. Family Bonding Strategies ______182 5.4.1. Causes of conflicts ______183 5.4.2. Conflict prevention ______186 5.4.3. Weakening of family bonding due to socio-cultural factors ______189 5.5. Sustainability of the Family and Business ______190

5.6. Sustainability of the Entrepreneurial Community______192 5.7. Community Support and Development ______193 5.8. Chapter Summary ______197

6. Discussion on Findings and Comparison with Previous Literature ______198 6.1. Context of Entrepreneurship ______198 6.2. Evolution of Entrepreneurial Orientation of the Communities ______200 6.3. Influence of Religious Orientation on Family, Community and Business ______204 6.4. Family Bonding and Communal Ties based on Multidimensional Interdependence ______209 6.4.1. Dimensions of interdependence ______209 6.4.2. The concept of social capital vs. the dimensions of interdependence ______213 6.4.3. Reproducibility and reusability of family and community networks ______214 6.4.4. Impact of multidimensional interdependence on business dynamics ______215 6.4.5. Strategies to sustain family and community bonds ______218 6.4.6. Sustainability or disintegration of family and community ______224 6.5. New venture creation ______231 6.6. Chapter summary ______234

7. Conclusion ______235 7.1. Findings ______235 7.2. Key Contributions ______238 7.2.1. Multidimensional interdependence ______238 7.2.2. The extent of religious influence ______239 7.2.3. Entrepreneurial Strategies for new and established businesses ______240 7.2.4. Benefits of altruism ______241 7.3. Limitations and Delimitations ______241 7.3.1. Philosophical limitations ______241 7.3.2. Sampling delimitations ______242 7.3.3. Empirical delimitations ______242 7.3.4. Methodological limitations ______243 7.3.5. Analytical delimitation ______244 7.4. The significance of Findings for Entrepreneurial Communities ______244 7.5. Policy Implications ______247 7.6. Future Research ______248

References ______250

Glossary of Terms ______267

Appendix A: Definition of Social Capital ______269

Appendix B-1: Selected Statements from Transcripts (Memon) ______275

Appendix B-2: Selected Statements from Transcripts (Chinioti) ______289

Appendix B-3: Selected Statements from Transcripts (Delhiwala) ______300

Appendix C: Respondent’s Profiles______317

Appendix D: Discussion guide ______319

Questionnaire ______319

Appendix E-1: Ethics Committee Approval ______322

Appendix E-2: Permission Letter ______325

Appendix F: Bullet Point Summary of Transcribed Interview ______326

Appendix G: Post Interview Feedback Request ______329

Appendix H: Examples of Permissions received in different formats ______330

Appendix I: Field Notes based on Direct Observations ______333 Memon ______333 Delhiwala ______336 Chinioti ______340 Appendix J – List of Research Databases ______343

List of Figures

Figure 1: Process flow of collection of data from the respondents ______87 Figure 2: Process of data preparation and processing ______88 Figure 3: Step wise flow of processing, categorization and analysis of data ______99 Figure 4: Summary of possible ways in which community networks influence a business ______109 Figure 5: Ways in which the family resources and culture appears to contribute to the family business ______112 Figure 6: Factors apparently leading to development and sustainability of goodwill ______115 Figure 7: Possible impact of goodwill on business ______115 Figure 8: Possible factors contributing towards the creation of a new venture ______117 Figure 9: Possible impact of religion on business, family and personal life ______118 Figure 10: Possible strategies to sustain a business ______120 Figure 11: Factors contributing toward social disintegration of the community as suggested in the data ______121 Figure 12: Examples of support from community members for business and welfare activities______127 Figure 13: Examples of support from family for newcomers in case of new venture creation ______129 Figure 14: Possible constituents of goodwill ______132 Figure 15: Examples of family resources contributing to the creation of a new venture ______134 Figure 16: Examples of how religion can impact business, family and personal life ______135 Figure 17: Examples of strategies to maintain and sustain a business used by Delhi Saudagaran ______137 Figure 18: Possible factors which can contribute towards social integration according to Saudagar magazine ______139 Figure 19: Possible ways in which community networks can influence the business development process ______144 Figure 20: Possible ways in which family resources contribute to the existing or new business ______147 Figure 21: Possible factors contributing to the development and sustainability of goodwill______150 Figure 22: Possible impact of goodwill on business ______150 Figure 23: Examples of factors contributing toward the creation of a new venture ______151 Figure 24: The possible impact of religion on business family and personal life ______153 Figure 25: Summary of business strategies of Chinioti entrepreneurs ______156 Figure 26: Perceived social impact of increased affluence ______157 Figure 27: Perception of the impact of modern education on the mindset of the new generation ______158 Figure 28: Perceptions about the causes of social disintegration of the community ______159 Figure 29: Community culture related constructs and their possible interrelation ______162 Figure 30: Possible influencers of Economic Paradigm and Family Culture ______166 Figure 31: Family Resources and its possible influence on Entrepreneurial Strategies ______175 Figure 32: Proposed relationship of Family Bonding Strategies with other constructs in the model ______183 Figure 33: Possible influence of Entrepreneurial Strategies and Family Bonding Strategies on Sustainability of Family Business and Sustainability of Family ______192 Figure 34: Possible influence of Sustainability of Family on Communal Ties ______193 Figure 35: Influencers of Community Support and Development and its influence on Communal Ties ______194 Figure 36: Consolidated theoretical Model of Socially Sustainable Entrepreneurship (MSSE) ______196 Figure 37: Propositions showing the influence of Religious Orientation and Economic Paradigm on other constructs ___ 207 Figure 38: Propositions showing the influence of Matrimonial Dynamics, Communal Ties, Family Culture and Family Resources on other constructs ______217 Figure 39: Possible interrelation between Economic, Social and Spiritual Interdependence ______220 Figure 40: Possibility of social disintegration emerging from the modernization of a collectivist culture ______226 Figure 41: Propositions showing the influence of Communal Ties, Family Culture, Family Bonding Strategies, and Entrepreneurial Strategies on other constructs ______229

List of Tables

Table 1: A comparative summary of literature reviewed on characteristics of entrepreneurs in modern and socially embedded context ______25 Table 2: List of entrepreneurial traits developed by Hébert & Link (2006) ______26 Table 3: Summary of the literature review in section 2.2 on meta-norms, contexts and outcomes of modern entrepreneurship ______27 Table 4: Summary of the literature review in section 2.2.4 on the nature of modern entrepreneurs and their impact ______36 Table 5: Summary of the literature review in section 2.3 on meta-norms, contexts and outcomes of socially embedded entrepreneurship ______45 Table 6: Exclusive research papers on Muslim-ethnic entrepreneurial communities______62 Table 7: Summary of characteristics of Muslim-ethnic entrepreneurial communities as described in section 2.3.2 ______63 Table 8: Possible downsides of high bonding social capital ______71 Table 9: Comparing capabilities of popular qualitative techniques (Creswell 2007) in context of the aim of this study ____ 83 Table 10: Steps in Eisenhardt's research strategy ______84 Table 11: Initial and final set of research questions (changes are highlighted in the right column) ______90 Table 12: Total number of initial codes from the two data sources ______98 Table 13: Category wise cross-case comparison of three communities (green = highest; red = lowest for each category) _ 101 Table 14: Methods to ensure validity and reliability used in this study ______103 Table 15: Community-related constructs their definition and evidence from the data ______162 Table 16: Definition and properties of the construct Economic Paradigm along with relevant evidence from data ______164 Table 17: Definition and properties of the construct Family Culture, along with relevant evidence from data ______165 Table 18: Definition and properties of the construct Family Resources along with relevant evidence from data ______169 Table 19: Definition and properties of the construct Entrepreneurial Strategies along with evidence from data ______174 Table 20: Definition and properties of the construct Family Bonding Strategies with relevant evidence from data ______182 Table 21: Potential causes and solutions to the conflict among partners in family businesses ______188 Table 22 Sustainability of family and family business across generations and their relevant evidence from data ______191 Table 23: Possible influence of family bonding, family business constitution and inheritance distribution on the sustainability of family and family business across generations ______191 Table 24: Definition and properties of the construct Community Support and Development with evidence from data ___ 194 Table 25: Comparison between Puritanian and Islamic Economic Paradigms ______203 Table 26: External validity of propositions shown in Figure 37 in context of previous studies ______208 Table 27: Importance of dimensions of interdependence in types of relationships derived from the reflection on the data 210 Table 28: External validity of propositions shown in Figure 38 in context of previous studies ______217 Table 29: Relationship between dimensions of interdependence and socio-cultural and economic sustainability ______221 Table 30: External validity of propositions shown in Figure 41 in context of previous studies ______230 Table 31: Definitions of effectuation principles and their evidence from the data of the current study ______232

Definitions of Key Terms

Term(s) Meaning assumed in the dissertation

Collectivist culture When every member of a social group avoids going against the interest of other members and collectivist for the sake of his or her own self-interest (Dobbin, 1996). society Constructs “Constructs are the abstractions that social and behavioral scientists discuss in their theories. They are rich theoretical concepts that make the science interesting.” (Kidder & Judd, 1986, p. 40). Charmaz (2006) refers these abstractions are “theoretical categories” (p. 186) which are used as “concepts” (p. 186) within the theory developed in the process of theory building. Community or Refers to a group of interconnected families which share a culture, language, norms, traditional traditions and belief system, where every individual demonstrate the spirit of collectivism community or instead of individualism. They prefer living in close proximity. The members also share a baradari common history, lineage, and associate themselves with a certain caste or race. Matrimonial ties are also established preferably within the community (Aldrich & Waldinger, 1990; Murdock, 1967). Ethnic and Community connections are a likely provider of resources like capital, workforce, community based connections with suppliers and initial customers to start and expand a business (Peredo, entrepreneurship 2003; Roger Waldinger, Aldrich, & Ward, 2000).

Economic “The use of various strategies for employing existing resources optimally so that a sustainability responsible and beneficial balance can be achieved over the longer term. Within a business context, economic sustainability involves using the assorted assets of the company efficiently to allow it to continue functioning profitability over time” (BD, 2018). Entrepreneur Any individual who starts a new business, and assumes the responsibility for its economic sustainability (Aldrich & Waldinger, 1990). Entrepreneurship or Refers to the phenomenon of starting, maintaining and sustaining a venture to generate entrepreneurial income or returns on investment (Aldrich & Waldinger, 1990). activity Entrepreneurial The phenomenon of starting, maintaining and sustaining a business (Aldrich & activity Waldinger, 1990). Ethnicity “A set of connections and regular patterns of interaction among people sharing a common national background or migratory experiences” (Aldrich & Waldinger, 1990, p. 112). Entrepreneurial A community where a significant majority of its population has entrepreneurial tendencies community or is known for the entrepreneurial achievements (see section 2.3.1.2 for examples). Family or kin or A social institution comprising of a male and female, married for the sake of bearing the extended family responsibility of procreation and nurturing their offspring. In its extended sense, it includes the grandparents, uncles, aunts, cousins and rest of the extended family. (Murdock, 1967) Free-market or Where the production is managed by the private sector; traders, businessmen, modern free-market entrepreneurs, investors, workers and every other stake player in the market strive for their economic self-interest without the intervention of a political authority. Every individual is free to get into a contract to sell his product or service at a price and quantity mutually agreed between trading parties. Every individual and firm competes for their self-interest often creating an atmosphere where the fittest survive (Boltanski & Chiapello, 2007). Individualism When every individual considers his self-interest over the interest of others around him, as opposed to collectivism (Dobbin, 1996).

Term(s) Meaning assumed in the dissertation

Market society A society whose social and political order is organized to facilitate the free-market system (Polanyi, 1944) . Modern An entrepreneur who builds ventures for the sake of accumulation of capital or maximize entrepreneur returns for investors, while competing with other entrepreneurs in the modern free-market (Boltanski & Chiapello, 2007). Social capital The spirit of trust, cooperation and reciprocity which exists within any social group like a family or a community. It is referred as a moral resource collectively owned by a social group (Coleman, 1990; Oxoby, 2009; Putnam, 2000). Social integration State of social cohesion, bonding, trust and spirit of cooperation in a group (Evans & Syrett, 2007; Labonte, 2004; Olofsson, 1999). Social sustainability Continuous preservation of social integration and well-being of every member of a community by virtue of their mutual interdependence (McKenzie, 2004). Theoretical Model A theory explained in “a diagram … as a sequence of steps in the process” (Creswell, 2012, p. 428) … “a visual model … that interrelate the categories [see definition of ‘constructs’ in the glossary] … or … that describes the interrelationship of categories” (Creswell, 2007, p. 65).

See page 267 document for a complete glossary of terms.

1. Introduction

Before the emergence of the industrial revolution in Europe, production activity was typically a household driven phenomenon, embedded within the social fabric of a society (Landes, Mokyr, & Baumol, 2010; Polanyi, 1944). Social relations often provided the investment, labor, expert advice, connection with supplier and customers to the entrepreneurs starting, maintaining and sustaining ventures primarily to generate sustenance for their family. Entrepreneurs partnering to set up a new venture often belonged to the same family thus the nature of their relationship was considered to be social before it was economic (Murray, 2010).

Polanyi (1944) has explained that industrial revolution and subsequent spread of modern ideas in Europe transformed the European society and rest of the colonized world into a market society, a place where the market was considered more dominant than other domains like family, community, church and even the state. Subordination of the state to the market also led to the creation of a free-market where individuals were expected to compete with others for their self-interest and state’s role was only to facilitate the free operation of the market (Boltanski & Chiapello, 2007). Under the influence of the free-market, capital accumulation became the primary goal of the market society while entrepreneurs in the context of free-market specialized in achieving this goal. Such entrepreneurs, who can be referred to as modern entrepreneurs, were primarily committed to sustaining a continuous stream of profits or economic sustainability of their ventures (Munro, 2010).

Boltanski and Chiapello (2007) explain that such modern entrepreneurs also replaced the family and community networks as a source of primary resources necessary to run a business. These resources include land, materials, labor and capital. The modern entrepreneurs not just transformed the nature of the business and organization of the market but also (perhaps unintentionally) transformed the social fabric of their society from collectivist to individualistic. This transformation also contributed towards the disintegration of the family and community networks thus compromising the social sustainability of these networks in the long run (Gellner, 2000; Jaffe & Quark, 2006; Polanyi, 1944). The disintegration is believed to have consequences on the socio-economic and psychological well-being of the affected working class, who faced exclusion in the market society after being pulled away from their family and community networks (Polanyi, 1944).

The reported consequences were a rise in poverty (Polanyi, 1944), crime (DeKeseredy & Schwartz, 2010), suicide (Berkman, Glass, Brissette, & Seeman, 2000), and other related problems in societies where such transformation took root. Even in contemporary times, places such as Ladakh in Tibet (Norberg-Hodge, 1992), Sarawak in Malaysia (Hong, 1995), and Rwanda (Bizimana, 1995) have experienced similar transformations. Another study shares a similar case of social disintegration of the collectivist culture of Saskatchewan, a town in western Canada (Jaffe & Quark, 2006).

In the context of these consequences, the form of entrepreneurship which maintains the social sustainability of family and community while contributing towards the economic sustainability of stakeholders needs to be recognized (Woolcock, 1998). Such a form of entrepreneurship may not economically compete with its modern counterpart, however, in the light of its social benefits, it can compete with its modern alternative (Sachs, 2010). Entrepreneurship, as practiced within the context of ethnic entrepreneurial communities, can be an example of such a form of entrepreneurship. Much of the research done on ethnic and community based entrepreneurship in modern times seems to be focused on how the social relations (or social capital1) facilitate venture creation and maintenance (see section 2.3). However, it appears that less attention has been given to the process of production and reproduction of social capital within entrepreneurial communities possessing a collectivist culture through – what may be referred as – socially sustainable entrepreneurship.

Social sustainability is an emerging area of research (Eizenberg & Jabareen, 2017; McKenzie, 2004); however, there is a limited amount of literature on socially sustainable entrepreneurship which has appeared in a few papers so far2. One of these paper is a conference paper (Béchervaise & Benjamin, 2013), while another, which presents two case studies on socially sustainable entrepreneurship, is published in an edited volume (Bjerregaard & Lauring, 2015). A paper on Korean immigrants discusses the effects of ethnic-enclave entrepreneurship on community building (Zhou, 2007). Another paper, while using existing literature, attempts to propose a theory of community based entrepreneurship meant to achieve both social and economic goals within economically marginalized communities (Peredo & Chrisman, 2006). Previous papers have also focused on the impact of

1 For a detailed discussion on social capital see Appendix A 2 See Appendix I for the list of research databases searched to find relevant papers on the subject. The last search was conducted on 2nd April 2018 12 entrepreneurial activity on social inclusion (Joseph, 2000), community development (Moon, 2001) and improving the relationship among family members (Rothausen, 2009). The previous literature, however, lacks a formal study attempting to build a theory grounded in primary data to explain the social benefits of ethnic or community based entrepreneurship (Gomez-Mejia, Cruz, Berrone, & De Castro, 2011). Since social and cultural factors are believed to shape (Roger Waldinger et al., 2000; Weiskopf & Steyaert, 2009) and are shaped by (Béchervaise & Benjamin, 2013; Bjerregaard & Lauring, 2015; Campagnolo & Vivel, 2012) the entrepreneurial activity within a collectivist society, hence, this study attempts to develop a theory to explain such a form of entrepreneurial activity along with its socio- cultural influencers, and how it contributes towards socio-economic sustainability of an entrepreneurial community and the families within it.

1.1. Background of the Research Problem

Review of existing literature suggests that modern entrepreneurs often strive for economic sustainability at the expense of social sustainability in societies they operate. The impact of such an entrepreneurial activity in modern context on collectivist cultures has been discussed by various authors (Jaffe & Quark, 2006; Norberg-Hodge, 1992; Polanyi, 1944; Sbert, 2010; Schumacher, 1973). These authors acknowledge that the influence of modern entrepreneurship has been positive when exclusively seen in economic terms; however, at the same time, modern entrepreneurship has been responsible for the disintegration of collectivist societies in different parts of the world (Polanyi, 1944). Individualistic nature of modern entrepreneurs has been regarded as a cause of such disintegration (Jaffe & Quark, 2006; Warnecke, 2014). Preservation of social integration of a collectivist society can contribute towards its social sustainability (McKenzie, 2004). The state of social sustainability is often disintegrated when modern entrepreneurs begin to operate within the periphery of a collectivist society while (a) commoditizing land and labor; (b) introducing cheaper products from global markets subsequently closing down local businesses; (c) forcing unemployed labor to migrate to other places; (d) promoting consumer culture and materialist values by creating a desire to increase standard of living subsequently creating class consciousness (Norberg-Hodge, 1995). Furthermore, this disintegration is believed to disconnect individuals from their past, redefine their identities (Said, 1993), often leaving them worse off psychologically and spiritually (Berkman et al., 2000; Polanyi, 1944; Schumacher, 1973). The disintegration can also divide the society between haves and have-nots leading to

13 systemic poverty (Norberg-Hodge, 1992; Polanyi, 1944) while contributing in the disturbance of law and order situation, often increasing the rate of crime and leading to other forms of social disturbances (DeKeseredy & Schwartz, 2010); see section 2.2.4 for details.

In societies which appear to possess a collectivist culture, the new generation is already getting exposed to the modern concept of entrepreneurship (Auerswald, Bayrasli, & Shroff, 2012; Levenburg & Schwarz, 2008; Salkowitz, 2010). If the new generation of entrepreneurs mimics a model of entrepreneurship compatible with a culture of individualism (Warnecke, 2014) and social Darwinism (Boltanski & Chiapello, 2007) then it may disintegrate the collectivist culture of such societies in the long run (Jaffe & Quark, 2006). On the contrary entrepreneurial activity shaped within the context of community culture can benefit the community while creating a win-win situation for all stakeholders (Gomez-Mejia et al., 2011). If the modern form of entrepreneurship can have a disintegrating impact on collectivist communities, negatively affecting their socio-economic and psychological well-being, then it would be better to let entrepreneurship evolve organically within the socio-cultural context of a collectivist society to prevent such disintegration (Greif, 1994; Hollingsworth, 2000).

The existing research on ethnic entrepreneurial communities which acknowledges the use of social relations for entrepreneurial activity covers a number of communities who have migrated to the western world. These include Mexicans, Chinese, Greek, African Americans, Koreans, Japanese, Pakistani, Bangladeshi and Indians. The literature on Muslim communities residing in their home country (like Memon, Delhi Saudagaran, and Chinioti) is, however, limited. Dobbin (1996) has documented the dynamics of various “entrepreneurial minorities” in Asian countries, which only covers one Muslim ethnic community known as Ismaili Khojas. Four more papers discuss in detail about Ismaili community residing in Africa (Babcock, 1971; Greene, 1997; Greene & Butler, 1996; Susana Salvatore & Philomena, 2017). Likewise, there are a couple of studies on Bohra community (Egbert, 1998; Pio, 2010).

Referring to Muslim-ethnic entrepreneurial communities which reside in Pakistan, Ismaili and Bohra communities are considered smaller and less prominent in terms of contribution to the national economy in comparison to Memon, Chinioti and Delhi Saudagaran (Saqib, 2016). Despite their significant role in the national economy Memon, Delhi Saudagaran and Chinioti have seemingly received even less attention in previous literature related to immigrant entrepreneurship, presumably because they are no more considered immigrants in

Pakistan. The three communities also dominate the national economy and share the culture of the society where they reside (more on this in Chapter 6) unlike ethnic minorities residing in foreign countries (see section 2.3.2 for details). It has been noted that these communities have been able to simultaneously maintain their communal identity and sustain economically (Papanek, 1972; Saqib, 2016; Suriya, 2011). Questions related to particularities of socially embedded entrepreneurship and interrelated socio-cultural processes which contribute towards the social and economic sustainability of community members have not been sufficiently answered, thus these questions will guide this study.

1.2. The Aim of the Study

The aim of this study is to explore how social and economic sustainability can be achieved within ethnic entrepreneurial communities through socially sustainable entrepreneurship. The study will explore the details of such a form of entrepreneurship along with its interweaved socio-cultural and background conditions. The conditions which can also influence and are influenced by a socially embedded process to start, maintain and sustain a business, and how such a process can contribute towards economic and social sustainability of an ethnic entrepreneurial community. The findings will be used to build a theoretical model of socially sustainable entrepreneurship.

1.2.1. Research Questions

To achieve the aim of this study, following research questions were used:

1. How is a venture started, maintained and sustained within selected ethnic communities?

2. What is the role of family and community resources in the process of starting, maintaining and sustaining a firm?

3. What are the social, cultural and historical factors which shape the entrepreneurial orientation and character of the community?

4. How cultural and religious values influence the process and the outcomes of starting, maintaining and sustaining a firm?

5. How the outcome of entrepreneurial activity along with social, cultural and economic trends affecting the state of social integration and subsequent sustainability of the family and community? 15

1.3. Delimitation and Design of Study

Papanek (1972) and Sahib (2016) have acknowledged that Memon, Delhi Saudagaran and Chinioti are the three dominant Muslim-ethnic entrepreneurial communities in Pakistan, hence these three communities are the focus of this study. Other communities are excluded due to apparent cultural differences (see section 3.1) and insignificance of their economic contribution relative to the three selected communities. The research is limited to the city of Karachi only as it is considered the economic hub of the country and largest in terms of population, so a significant number of members of the selected communities are believed, in view of Papanek (1972) and Sahib (2016), to be located in this city.

The aim of the study is to build a theoretical model. Therefore the research uses qualitative data from in-depth interviews, notes taken from direct observation and documentary sources (newsletters and magazines) produced from 2010 to 2016 by the three communities. Short biographies of prominent community entrepreneurs published community newsletters and magazines were particularly used in Eisenhardt’s research strategy for theory building through comparative case analysis was employed to collect, process, interpret, compare and analyze the collected data (Eisenhardt, 1989; Eisenhardt & Graebner, 2007)3. The primary data (from in-depth interviews) was taken from entrepreneurs from each community who were identified using the theoretical sampling method (see section 3.4.2). The interviews were conducted till the point of reaching theoretical saturation. The in-depth interviews, 8 from Memon, 9 from Delhi Saudagaran, 7 from Chinioti community, were then transcribed, coded and categorized. The data from documentary sources and newsletter, including 11 biographies of entrepreneurs from Memon community, 26 from Delhi Saudagaran, and 30 from Chinioti community, was also processed in a similar manner. The codes were constantly compared to the point they were clearly divided into distinct theoretical categories (see section 3.4.5).

The interpretation of processed data and the field notes based on direct observations was then used to develop a case study for each community using a social constructivist paradigm. Each case describes the community background; its source of entrepreneurial orientation; the involvement of family and community in entrepreneurial activity; the interrelation between the family, community and business; strategies to resolve conflicts and maintain cohesion

3 Until 16th May 2018 Eisenhardt’s 1989 paper has been cited 46396 times as per Google Scholar, while her 2007 has been cited for 10138 times 16 between the family members; the involvement of religion in shaping the family culture and business strategies; and possible causes of social disintegration. Once the cases were developed, a cross-case comparison was done to extract a common pattern between the three communities (see section 3.4.6). Theoretical categories (Charmaz, 2006) which were found in all three communities were used as constructs in the theoretical model. The constructs were used to build a theoretical model, which explains the relationship between socio-cultural contexts, influencers and socio-economic consequences of the process of starting, maintaining and sustaining a business (see Chapter 5 for more details). The identified constructs and their relationships in the model were then compared with the extant literature to analyze any similarity and differences, to establish external validity of the extracted theoretical model.

1.4. Researcher’s Positionality

In a pure qualitative research which involves interpretation of data, positionality of the researcher requires a special mention to highlight any biases the researcher may have which may influence the research process (Qin, 2016). In this context, the following describes my personal motivation to pursue the aim of this study described above: In 2008, I felt inclined toward playing a part to cure the economic injustice prevalent in my society. In my pursuit of finding answers to the questions regarding effective solutions, I was introduced to a debate which argued that both capitalism and communism do not sufficiently address the problem of economic injustice, so a third alternative is needed for which Islamic economic system (sic) was claimed as a prospective candidate (Chapra, 1992; Choudhury, 1983). Having a religious mindset I got attracted to the notion and began my intellectual journey to explore the third proclaimed alternative. In this context, I volunteered to participate in a non-profit organization called GEAR (Generating Employment Alternatives for self-Reliance) which provided interest-free microfinance to the poor along with guidance on how to set up a small business. During my time at GEAR, I was introduced to the discourse of Islamic banking and finance (IBF), which considered interest-based lending and speculative investments in the conventional banking system as the root cause of economic injustice. Hence, an alternative

17 banking system free from interest and speculative contracts was required which would involve the Islamic alternative of Musharakah4 and Mudarabah5.

As my interest grew in the so-called Islamic alternative, I went to do MS (equivalent to MPhil) in Management Sciences with majors in IBF. During my studies, when I dug deeper, I realized that practice of interest-free banking is different from what is taught in theory. The entire emerging industry is exclusively driven by profit maximization, for which it competes with its conventional counterpart, which forces it to abide by the rules of the games of the modern free-market. Musharakah and Mudarabah which were claimed as a source of justice among the trading parties (the bank and a business looking for liquidity) were barely practiced, as it did not give interest-free banks a competitive edge over their competitors6. On the contrary, in the name of competition, a significant number of contracts used by interest- free banks mimicked the contracts used by conventional banks, due to lesser risk and higher operational efficiency. IBF thus turned out to be “a reproduction of conventional finance with a few cosmetic changes, Islamic only in name” (Rethel, 2011, p. 93).

This realization made me wonder how Musharakah and Mudarabah were practiced throughout Islamic history, how the trust (prerequisite of a profit sharing contract) was established between the trading parties, and what socio-cultural arrangements made such contracts possible? To answer these questions I dug into the historical experience of bazaars in Ottoman Empire and published my findings in a paper (Javaid, 2015). I discovered that Musharakah and Mudarabah were practiced very frequently between trading parties because of a high degree of trust between the partners which was a function of a unique socio-cultural scenario prevalent in bazaars in Ottoman history. Most partners knew each other since childhood because they were members of the same extended family or community; they even prayed together in the same mosque throughout their lives. Musharakah and Mudarabah were practiced between two or more individuals who intimately knew each other, in contrast to the a-personal relationships between companies in the contemporary market system. During the research for the paper, I also came across some literature suggesting that even today similar communities still exist.

4 A partnership contract, where two parties invest with an agreed upon ratio of profit while the loss is to be shared as per the ratio of investment by each party, hence the outcome is believed to be just. 5 Another form of partnership contract where the one partner invest while the other works profit is shared as per agreed ration, however, any accidental loss is born by the investor 6 Due to higher risk and added agency cost to validate the records of their customers, the whole proposition of using Musharakah and Mudarabah was financially unattractive for Islamic banks 18

The more I explored, the more I was intrigued by the factors which contribute towards creation as well as sustainability of such an environment of trust and cooperation over time. During my exploration, previous literature on Ottoman bazaars and contemporary entrepreneurial communities in Muslim world suggested that economic injustice may not be just perpetuated by financial institutions in the market; rather it may be the outcome of a socio-cultural and economic organization of a community or society as well, in which socially and culturally compatible entrepreneurial activity perhaps plays a key role. The question was how such a type of entrepreneurship during contemporary times is organized and contributes towards the sustainability of a socio-cultural order organized around the idea of socio-economic justice. The lack of literature on the subject thus led me to pursue this research project on socially sustainable entrepreneurship as practiced in three seemingly dominant entrepreneurial communities in Karachi. In the light of the above description of my motivation for this study, the following can be a list of my biases:

1. I believe that religion like Islam is a medium to bring a positive – social, economic and psychological – change for every member of a society.

2. My religious outlook also makes me look critically towards the idea of pursuing economic growth at the expense of social and psychological well-being of the populace, alternatively I approve of a socio-cultural organization where not just the economic but also psychological and social well-being of every member is taken care of (doing so is perhaps recommended in the teachings of several religions including Islam). In this context, I would side with a collectivist culture (a culture of trust and cooperation within a social group) over an individualistic one or anything which may weaken the collectivist culture within a community.

3. I am not a member of any of the three communities selected for this research; however, my being an outsider did not put me in the position of power over the respondents (Merriam et al., 2001). I and the respondents share the same religion, values and beliefs, which also makes me biased against any critical interpretation of the same.

1.5. Organization of Dissertation’s Content

Chapter 2 reviews the literature and establishes the significance of a context while exploring different definitions of entrepreneurship (section 2.1). The socio-cultural, economic and historical context of the modern form of entrepreneurship is then elaborated in detail (section 19

2.2). This section is followed by a review of the literature on the socially embedded form of entrepreneurship (section 2.3). The limited amount of literature on Muslim-ethnic entrepreneurial communities in Pakistan is also reviewed at the end of the literature review (section 2.3.2). Finally, the research gap emerging from the review of literature in Chapter 2 is explained at the end of the chapter (section 2.4).

Chapter 3 describes the scope of the study (section 3.1), philosophical paradigm (section 3.2) and choice of research strategy adopted to conduct the study (section 3.3). Each step of Eisenhardt’s research strategy of building theory through cases is discussed (section 3.4). Practical application of the research strategy to collect, interpret, process and analyze the data is then explained (section 3.4). The content of the chapter also highlights the challenges faced and how they were resolved during the research process.

Chapter 4 contains case studies for the three communities developed using the processed data (section 4.1, 4.2 and 4.3). Each case describes the community background; its source of entrepreneurial orientation; the involvement of family and community in entrepreneurial activity; the interrelation between the family, community and business; strategies to resolve conflicts and maintain cohesion between the family members; the involvement of religion in shaping the family culture and business strategies; and possible causes of social disintegration.

Chapter 5 elaborates the emerging patterns from the cross-case comparison and explains the development of the theoretical model in steps. The chapter also sequentially elaborates the emerging constructs and their properties, and how each of construct influences other constructs in the model.

Chapter 6 compares the constructs and emerging propositions with the existing research conducted in other socio-cultural and normative contexts. Due to the possibility novel findings, this post investigation review will include relevant literature which is not explored in Chapter 2. This chapter also illustrates the similarity and differences of the findings with extant literature on the subject. The comparison with extant literature will be presented to establish external validity of the emerging theoretical model.

Chapter 7 will summarize the findings (section 7.1), describe the key contribution (section 7.2), limitations (section 7.3), the significance and policy implications of the study (section 7.4) and finally the direction of future research (section 7.6). 20

2. Literature Review

Dunne (2011) argues that the literature review which precedes the theory building process is done to set the context of the phenomenon under study, establish the significance of the research problem, and identify the research gap. Eisenhardt (1989) suggests that the pre- investigation review of previous work, in contexts similar to the one being studied, can bias the investigator’s analysis of the phenomenon under study, so will be avoided to the extent possible. Once the theory has been built, further literature is to be reviewed and compared with the findings of the study to establish its external validity (Eisenhardt, 1989). Hence the literature review is done in two stages: in the first stage the current chapter establishes the context, significance of the phenomenon under study and research gap, while in second stage the Chapter 6 will further explore and compare a wider range of literature with the constructs and propositions in the theoretical model emerging through cross-case comparison in Chapter 5. The first section of this chapter will describe the need for understanding entrepreneurship within its socio-cultural and historical context. The second section is on the modern context of entrepreneurship (section 2.2) followed by another section on the context of social embedded entrepreneurship (section 2.3). The section 2.2 and 2.3 also outline the negative externalities of practicing entrepreneurship within the two contexts. Section 2.3 also reviews the available literature related to Muslim-ethnic entrepreneurial communities. The last section of the chapter concludes by highlighting the research gap.

2.1. The Need of Context to Understand Entrepreneurship

Entrepreneurship as a phenomenon has been regarded as inseparable from its socio-cultural context (Weiskopf & Steyaert, 2009). The socio-cultural context typically shapes the form of entrepreneurial activity; hence distinct socio-cultural contexts can have distinct ways of practicing entrepreneurship. So entrepreneurship as practiced in individualistic cultures, like that of the modern free-market, can be different from how it is practiced in collectivist cultures (Grief, 1994). To understand the difference in different forms of entrepreneurship, it is perhaps necessary to outline the socio-cultural, economic and historical context where entrepreneurship is being practiced. This context will also establish the meaning, significance, process and the normative criterion to evaluate the outcome of an entrepreneurial activity. Weiskopf and Steyaert (2009) suggest:

“[Entrepreneurship is] an activity that is embedded in a specific social (historical, economic) context. Therefore, entrepreneurship is not to be located beyond or outside of this context. However, it is also not fully determined by this context. Rather, it is a specific response to the context-specific limitations; it is a specific way of dealing with, and of problematizing and transforming them.” (p. 196)

One can infer from Hollingsworth’s (2000) analysis on the evolution of institutions that nature of an entrepreneurial activity and its outcomes can transform over the course of history with changing beliefs, ideals, norms and value system or “meta-norms” (p. 602) prevalent in a society. The continuous feedback provided by the meta-norms are considered responsible for such a transformation (Hollingsworth, 2000; Mokyr, 2010). The meta-norms can also become embedded into the output of an entrepreneurial activity, like a firm, possibly making it incoherent for another society standing on a distinct set of meta-norms.

In view of Mokyr (2010), “institutions display a great deal of persistence in history. Societies exist with a certain institutional structure, and in most cases, these structures change but slowly, much like culture [which offers various] … informal norms [meta-norms] and codes of behavior [which are] … as important as the formal rule of law” (p. 184). The interplay of socio-cultural, economic and political context and meta-norms can influence the creation of other institutional entities like a business firm. The process of creation of a firm, for example, or changing its design can become easier and cost-effective within the premise of meta-norms which even sets the criteria to appraise an institutional change. The normative criteria set by the meta-norms can have sufficient moral authority and “legitimacy to change other institutions [and also] … has its decisions accepted even by losers” (Mokyr, 2010, p. 185).

For example, the design of a firm, like a corporation was conceived and evolved within a modern free-market for the purpose of maximizing shareholder’s value (Mokyr, 2010; Munro, 2010). The idea of maximizing wealth turned into the ultimate aim of life, as more wealth enabled the human beings to pursue their “infantile fantasies of omnipotence” (Heilbroner, 1994, p. 31). The markets became the dominant institution in the society, which eventually restructured other non-market institutions including the family (Boltanski & Chiapello, 2007). The bureaucratic design of a corporation, comprising of rational rules articulated in the name of increasing efficiency and productivity, was considered an effective way, in comparison to the family-based alternatives, to maximize profitability and shareholder’s value in view of Boltanski and Chiapello (2007). Alternatively, an entrepreneur

22 can also be a person whose socially embedded economic activity can also lead to the socio- cultural and economic well-being of the social group to which he or she belongs (see section 2.3 for details). In other words, an entrepreneur can also be a user and producer of human, social and financial capital for the family and community.

The normative criterion used to contextualize the definition of an entrepreneur would depend on meta-norms pertaining to a unique set of socio-cultural, economic and historical conditions. The same can be used to evaluate the intent and output of an entrepreneur. Campagnolo and Vivel (2012) suggest that “analysis [of entrepreneurial personality] … must be both historical and contextual.” (p. 942). Specificity of entrepreneurial activity to its context also implies that importing an entrepreneurial process (of starting, maintaining and sustaining a firm) evolved in an individualistic culture into a collectivist culture would lead to undesirable results (Greif, 1994). Another challenge is how the performance of an imported organization (a business firm) or method (like that of setting up a firm) is to be appraised? Can the performance of a firm established in culture ‘A’ be appraised as per the criterion of culture ‘B’ (the recipient) or that of the culture ‘A’? If it is ‘B’ then the organization will not fulfill the expectation. Greif explains:

“Why it is misleading to expect that a beneficial organization of one society will yield the same results in another. The effect of organizations is a function of their impact on the rules of the game and the cultural beliefs of the society within which this game is embedded. Analyzing economic and political institutions and the impact of organizational modifications requires the examination of the historical development and implications of the related cultural beliefs.” (Greif, 1994, p. 944)

Grief’s argument suggests that normative criteria to evaluate the outcome of an entrepreneurial activity has to be specific to its socio-cultural, economic and historical contexts and cannot be imported from elsewhere. The normative criteria set by the context can help in appraising productive entrepreneurs and condemn unproductive entrepreneurs which according to Baumol and Storm (2010) is an important distinction. In absence of a context, it can be difficult to set any normative criterion to appraise the output of an entrepreneur.

According to Newbert (2003), Adam Smith was one of the early economic thinkers to differentiate productive and unproductive entrepreneurs. In his perspective, entrepreneurs

23 need to utilize the resources effectively without indulging in an overly risky venture to avoid wastage of financial resources. The job of such entrepreneurs is not to maximize their fortune by striving for the maximum share of the pie. Instead, they should work in ways that increase the size of the pie so that all members of the society can benefit from the increased economic activity (Newbert, 2003). In Schumpeter's view, an entrepreneur is a man of action (Campagnolo & Vivel, 2012), which suggests that their actions can have consequences, which will be evaluated under “meta-norms” (Hollingsworth, 2000, p. 602) of a particular society. Further, their actions can be constrained or channelized within specific contextual conditions.

The understanding of contextual particularity of an institution like a business firm may be necessary for describing and appreciating its uniqueness along with the entrepreneurial process and socio-cultural externalities of the process. Furthermore, without establishing the context it may not be possible to differentiate two institutions (like a business firm) and the processes to set them up embedded in two separate socio-cultural, economic and historical contexts. So the next section will review the relevant literature first in modern (section 2.2) then in the context of social embeddedness (section 2.3) to explain the apparent inseparability of the concept of entrepreneurship with its socio-cultural, economic, historic and even political contexts. Each section will also highlight the negative externalities of practicing entrepreneurship inspired by the context-specific meta-norms. The purpose of this comparison is not to present an exhaustive picture of the two contexts rather highlight the difference between them.

Table 1 summaries the comparison between the characteristics of entrepreneurs in modern and socially embedded context of collectivist societies as discussed in forthcoming section 2.2 and 2.3.

Table 1: A comparative summary of literature reviewed on characteristics of entrepreneurs in modern and socially embedded context A comparative summary of literature reviewed on characteristics of entrepreneurs in modern and socially embedded context Entrepreneur in socially embedded Characteristic Modern Entrepreneur context Meta-norms Goal Capital accumulation Well-being of family Collectivist (reciprocity, redistribution, Nature of values Individualistic and materialistic cooperation), religious Normative evaluation Disruption, innovation Social sustainability criteria Socio-cultural, economic and political context The relevance of family The primary source of capital, labor, Secondary, nepotistic and community relations information, access to networks Political context Democratic, neoliberal Monarchic, Feudal Labour is family, money is medium of Role of money, labor, Factors of production to maximize exchange, and land is a shared resource land (raw material) returns for the community Design of the firm Organizational design Bureaucratic, rationalistic Family like Impersonal, contractual relationship Nature of relationship with employees, suppliers, vendors, Personal, altruistic with stakeholders customers and other stakeholders. Apparent degree of trust Low High among stakeholders Fulfillment of the needs of family and Goal of operations Mass production community Scale of operations Global Local Possible outcomes Can be socially disintegrating; Social Integrative, inclusive exclusionary Maximization of returns or Socio-economic sustainability of Economic shareholder’s value, economic family in particular, and community in sustainability general

2.2. The Modern Context of Entrepreneurship

In view of Hébert and Link (2006), by the end of the 21st century, there are a variety of perspectives on entrepreneurship. Experts from different schools of thought had (and have) their unique vantage points, philosophical position, and socio-cultural background through which they understand how the economy works and progress, so they may contextualize and define entrepreneurship differently. Hébert & Link (2006) explored how top economic

25 thinkers defined an entrepreneur in chronological order from 1755 until the start of the 21st century as summarized in Table 2.

Table 2: List of entrepreneurial traits developed by Hébert & Link (2006) List of entrepreneurial traits developed by Hébert & Link (2006)

S.No. Entrepreneurial Trait Economists referred by Hébert & Link (2006)

The entrepreneur is the person who Cantillon, Thünen, Mangoldt, Mill, Hawley, Knight, 1 assumes the risk associated with Mises, Cole, and Shackle. uncertainty The entrepreneur is the person who Smith, Turgot, Böhm -Bawerk, Edgeworth, Pigou, and 2 supplies financial capital Mises. Baudeau, Bentham, Thünen, Schmoller, Sombart, Weber, 3 The entrepreneur is an innovator and Schumpeter. Cantillon, Menger, Marshall, Wieser, Amasa Walker, 4 The entrepreneur is a decision maker Francis Walker, Keynes, Mises, Shackle, Cole, and Schultz. The entrepreneur is an industrial Say, Saint- Simon, Amasa Walker, Francis Walker, 5 leader Marshall, Wieser, Sombart, Weber, and Schumpeter. The entrepreneur is a manager or 6 Say, Mill, Marshall, and Menger. superintendent The entrepreneur is an organizer and Say, Walras, Wieser, Schmoller, Sombart, Weber, Clark, 7 coordinator of economic resources Davenport, Schumpeter, and Coase. The entrepreneur is the owner of an 8 Quesnay, Wieser, Pigou, and Hawley. enterprise The entrepreneur is an employer of 9 Amasa Walker, Francis Walker, Wieser, and Keynes. factors of production 10 The entrepreneur is a contractor Bentham. 11 The entrepreneur is an arbitrageur Cantillon, Walras, and Kirzner. The entrepreneur is an allocator of 12 Cantillon, Kirzner, and Schultz. resources among alternative uses

According to Hébert and Link (2006), before Schumpeter, an entrepreneur was considered as a person; however, Schumpeter saw the entrepreneur disappearing inside large corporations. The corporate environment depersonalized the entrepreneur into functional attributes (Campagnolo & Vivel, 2012). For some neo-classical economists, an entrepreneur even got reduced to a variable of econometric equations. A variable having the capacity to disrupt the equilibrium of the market in various ways (Grebel, Pyka, & Hanusch, 2003). Looking aside the difference in aforementioned definitions, entrepreneurship can be conceptualized as a series of actions for the sake of creation of a firm where workers, technicians, managers and investors are tied together in a legally enforceable contract for the purpose of combining their efforts toward a common end of generating economic and/or social value for all stakeholders

26 involved, by often utilizing an innovative technique. In view of Pesciarelli (1989), Jeremy Bentham insisted that an entrepreneur is a radical innovator (projector) who is in need of financial capital while Adam Smith emphasized that he is a common man exploring new opportunities or an undertaker or organizer of the production activity while efficiently managing the division of labor. Hébert & Link (2006) suggests that “Bentham’s entrepreneur is an exceptional individual, one above the common herd; a minority in society. Smith’s entrepreneur is a common type, widespread in society, one who exercises self-control in the exercise of economic activity in order to receive the approbation of his fellow man.” (p. 302). It appears that some of the characteristics in Table 2 specifically refer to a set of meta-norms pertaining to a unique socio-cultural and economic context, such as an entrepreneur being an industrial leader, manager, innovator and supplier of financial capital. Such characteristics may not make much sense outside the modern free-market context. So the modern concept of entrepreneurship appears to have originated under the influence of the enlightenment revolution in European history (Mokyr, 2010).

Table 3: Summary of the literature review in section 2.2 on meta-norms, contexts and outcomes of modern entrepreneurship

Summary of the literature review in section 2.2 on meta-norms, contexts and outcomes of modern entrepreneurship Type of characteristic Brief description Meta-norms Goal Capital accumulation 8, 17 Nature of values Individualistic and materialistic 10, 20 Normative evaluation criteria Disruption, innovation 5 Socio-cultural, economic and political context The relevance of family and community relations Secondary, nepotistic 4 Political context Democratic, neoliberal 10, 16 Role of money, labor, land (raw material) Factors of production to maximize returns 16 Design of the firm Organizational design Bureaucratic, rationalistic 9, 13, 19 Impersonal, contractual relationship with employees, Nature of relationship with stakeholders suppliers, vendors, customers and other stakeholders. 12, 13 Apparent degree of trust among stakeholders Low 1, 14 Goal of operations Mass production 15, 18 Scale of operations Global 4, 6 Possible outcomes Social Can be socially disintegrating; exclusionary 3, 7, 11 Maximization of returns or shareholder’s value, Economic economic sustainability 2, 4, 16, 18 References: 1. Babiak and Hare (2006); 2. Bakan (2004); 3. Blackburn and Ram (2006); 4. Boltanski and Chiapello (2007); 5. Campagnolo and Vivel (2012); 6. Colli (2003); 7. DeKeseredy and Schwartz (2010); 8. Heilbroner (1994); 9. Jackall (1983); 10. Jaffe and Quark (2006); 11. Jaffee (2001); 12. Javaid and Suri (2016); 13. Koshul (2005); 14. Menning (1997); 15. Mokyr (2010); 16. Polanyi (1944); 17. Reisman (1998); 18. Schumacher (1973); 19. Sørensen (2007); 20. Warnecke (2014)

Table 3 provides the summary of the literature review on the modern context of entrepreneurship in following sections.

2.2.1. Historical conditions and meta-norms

The modern approach to identify new market opportunities and build a business around them for the sake of capital accumulation is specific to the history and culture of European society (Polanyi, 1944). The list of entrepreneurial traits mentioned in Table 2, irrespective of how diverse they appear, endorses a capitalist context. As Wieser (1927), explained:

“[Entrepreneurs are] great personalities of capitalism: bold technical innovators, organizers with a keen knowledge of human nature, farsighted bankers, reckless speculators, the world-conquering directors of the trusts”. (p. 327)

Apparently, the profit motive is a product of the religious beliefs of Puritan entrepreneurs who originated in Britain around the 17th century. These entrepreneurs considered wealth as a worldly reward from their Creator, referred to as calling in Protestant belief system. Another belief referred to as asceticism, implied working hard with honesty for making more money. Asceticism was a considered a virtue; spending on lavishness or “conspicuous consumption” (Munro, 2010, p. 109) was, however, abhorred, as an individual suffering from such a moral disease would risk “social opprobrium” (p. 109). Lavish spending was considered tantamount to worshiping money instead of God. Alternatively, a socially and religiously acceptable way to spend’s one’s fortune was perhaps to reinvest profits into more business activity. The reinvestment was considered a means to produce more capital and expand the enterprise. It was believed that a virtuous economic and spiritual cycle would be created as more business activity would demand more hard work from the entrepreneurs further dedicating them to their “calling, for the greater glorification of God” (Munro, 2010, p. 109).

Sombart, as quoted in (Campagnolo & Vivel, 2012), refers this entrepreneurial orientation among Puritans as capitalist spirit. This spirit in Sombart’s view was a combination of “two (coexisting) souls: the soul of the entrepreneur and the core of a growing middle-class as such, these two souls forming by their union within the capitalist spirit” (Campagnolo & Vivel, 2012, p. 930) which apparently fuelled the remarkable rise of the capitalist society in the history of mankind. Campagnolo and Vivel (2012) emphasized that the “confluence of ‘entrepreneur spirit’ and ‘bourgeois soul’ embodies … calculation and activity, dynamism

28 and intuition to move fast on markets.” (p. 931). The spirit perhaps embodied itself in the rationalization of economic conduct, protestant ethics, love of calculations (Berechnung) and an urge to save. The new form of greed, different from the bourgeoisie saving habits compelled entrepreneurs to save and reinvest in capital accumulation opportunities (Campagnolo & Vivel, 2012). In a Weberian context, this apparently helped them serve God in a better way than those who do not (Brouwer, 2002). The disobedient ones, it was believed, were not bestowed with enough material fortune and were considered incapacitated to avail any opportunity to further expand their wealth. The use of technology to maximize efficiency and output was pervasively done by the entrepreneurs; in Sombart words, the “thought of the economic agent becomes more conscious and, therefore, more rational under the influence of technique, particularly modern technique” (Sombart as quoted in Campagnolo & Vivel, 2012, p. 931). The disruptive use of technology was considered the source of modern development, which nevertheless also brought transformation in management techniques and methods to lead the wage earners. The entrepreneur was a “discoverer and inventor” (Campagnolo & Vivel, 2012, p. 929), the creator of the new, in the modern free-market. The entrepreneur thus needed a “free mind and an unfettered will to live up to constantly changing requirements of the time” (Wieser as quoted in Campagnolo & Vivel, 2012, p. 930).

The modern day concept of entrepreneurship – seemingly a product of enlightenment thought – is considered to be the epitome of the industrial revolution. The significance of an entrepreneur was often his/her foresight and ability to deliver profitable propositions to generate new sources of wealth creation for the capitalist or those in power. The ideas regarding an entrepreneur’s nature, their motives, and behavior in the modern free-market can be answered under the pretext of enlightenment in modern economic discourse. The result of any entrepreneurial activity and the free-market context within which it is achieved is also seen in the light of the same assumptions. Campagnolo & Vivel summarized the common traits of an entrepreneur found in the works of Sombart, Wieser, and Schumpeter. The following description vividly describes the capitalist orientation of an entrepreneur:

“Dynamic, imaginative; determined and pugnacious; both agent and victim of change; capacity of organisation: manager and CEO (director) of the company; capacity of persuasion, negotiation, regarded as trustworthy; leader (Fuhrer); not risk adverse, conversely: appetite for risk; speculator: profit is not remunerating financial risks, but

uncertainty (regarding the state-of-the-world); the entrepreneur is not only/not necessarily, a discoverer/an inventor/a promoter, that remains true even if s/he brings in innovative ideas: an entrepreneur = a manufacturer, a technician or an industrialist; ... entrepreneurial action evolves with the growth of capitalism.” (Campagnolo & Vivel, 2012, p. 942)

In this new era of the modern free-market, entrepreneurs often envisioned and pursued opportunities to maximize capital for their own self and the investors. Adam Smith's assertion, “infantile fantasies of omnipotence” (Heilbroner, 1994, p. 31), as an innate human desire, advocated a vision for the unprecedented pursuit of self-interest and profit maximization. The new capitalist character seemingly possessed qualities to identify and exploit new opportunities to achieve the capitalist’s vision in the modern enlightened world. Use of latest technological advancement under a techno-scientific pretext seemingly became the hallmark of the new entrepreneur.

2.2.2. Socio-cultural, economic and political context

According to Polanyi (1944) in pre-industrial societies, the act of production was often performed by the tribe or the household for the sake of consumption rather than selling it off in a market at a price. Production within the household was considered noble as per conventional wisdom while the selling for chrematistike (money-making) was denounced as being boundless and limitless and "not natural to man" (Polanyi, 1944, p. 57). However, the ideological revolution brought during the enlightenment movement turned it upside down. In view of Mokyr (2010):

“[The new ideology] was being absorbed by the landed and commercial elites. This ideology persuaded them that the economic game was not zero-sum and that a free- market environment of open access, competition, and unrestrained innovation was the patriotic and virtuous thing to do. As it turns out, it was also the profitable thing to do.” (p. 202).

The output of production activity, either agrarian or industrial, was now available for sale in the market at a price which was set with an intent to compete and maximize profit, suggests Polanyi (1944). The altering dynamics of the social order in the process of urbanization apparently made the rising population reliant on the products available in the market rather than what they could produce within their household. In Polanyi’s (1944) perspective, a

30 radical transformation which happened during this time was legislative in nature which allowed the commoditization of land7, labor (Poor Law Reform of 1834) and money (Establishment of the Bank of England, for e.g.) in exchange for a rent, wage and interest, respectively. Polanyi suggests that now it was legally possible and ideologically apt for an entrepreneur, either of agrarian or industrial nature, to rent a land, or hire labor on wage, or borrow money on interest for the sake of production for profit maximization.

The power structure and the dominant discourse prevalent in a society plays a key role in the shaping of institutions (Foucault, 1979). In Mokyr’s view (2010) “institutions are intimately related to elite ideology. Societies will set up institutions that are the outcome of both interests and beliefs ... Institutions need to reflect not only what serves people's interests but also what those with political power believe is ‘right’ and ‘just’.” (p. 185). In this context, the political machinery created a legal framework and appropriate institutional platform to facilitate the trading of land, labor and money (Polanyi, 1944). Money was also lent on interest during pre-modern times; however, a politically backed banking system was absent before the establishment of Bank of England in 1694 (Wennerlind, 2011). Prior to the industrial revolution, usually labor was not commoditized and the land was considered as sacred because the survival of the community depended on it (Polanyi, 1944). After industrial revolution land and labor along with capital were redefined as a factor of production to be subjected to the process of capital accumulation (Deleuze & Guattari, 1983; Polanyi, 1944). The modern entrepreneurs of the industrial age utilized labor, land, and other resources for the sake of capital accumulation for themselves or the investors, and it is in this context their position as an active agent of the modern free-market became appreciable (Boltanski & Chiapello, 2007).

It has been noted that after the lead of British Empire, France, Germany, America and Far Eastern countries also marched toward industrialization and liberalization of their markets

7 Baumol and Storm (2010) suggests that the stated transfer of land was initiated by “financial pressures” of the Monarchy which “forced them to extend the property and other individual rights to the nobility—and eventually to what we may consider the upper middle class— that laid the foundation for future productive entrepreneurial activity.” It is believed that the political transformation has its roots in the 1296 charter, enforced by Edward, son of by King Henry, which provided guarantee “against arbitrary taxation”. This is considered to be a “key step toward acceptance of the idea that there should be no taxation without representation” (p. 538-9). The transformation is also considered as the foundation for the individual and property rights, allowing the entrepreneurs to enjoy the results of their profits (Baumol & Storm, 2010). In view of Fukuyama (2011) the private ownership of land was initiated by Church as early as 1066, where even the women were allowed to own and trade the land. The Church’s initiative is considered as the starting point of land ownership and private property rights in Europe. 31

(Landes et al., 2010). The same transformation was exported to the subcontinent and other regions of the world during the colonial period through the trade routes. The foreign institutions neither had much compatibility with the local cultural norms or institutions (Gellner, 2000) nor they benefited the majority of locals in any substantial way, often leaving them worse off psychologically and spiritually (Curl, 2009; Fairbairn, 2004; Polanyi, 1944; Schumacher, 1973).

2.2.3. Design of the firm

The rise of England’s population in 1761 apparently increased the domestic demand for many products. To meet the demand, supply was boosted through innovative production techniques invented by the entrepreneurs of that time (Munro, 2010). The developing industry began to mass produce glass, beer, bricks, clay tiles, pottery, soap, paper, gunpowder, brassware, salt (via seawater evaporation), alum and dyestuffs, sugar refining, copper-based products, refineries for various metals, wires and nails (Munro, 2010). Munro further highlights that:

“many capitalistic industrial enterprises – in mining and metallurgy especially – were found on gentry estates, and much of the capital investments came from gentry landowners [Later] … the well-educated and the socially, economically, and politically well-connected sons of gentry ... became successful, profit-maximizing entrepreneurs ... in industry, commerce, and finance” (Munro, 2010, pp. 117 - 9).

Gradually the size of these transnational businesses went out of the scope of single families to govern and operate as the financial and human resources required for managing them for a long period of time was apparently beyond the capacity of a single Puritan family and a few partners. Subsequently joint-stock model of a company came into being allowing hundreds of investors to own the company simultaneously (Munro, 2010). An alternative institutional design was thus required to manage a company in an impersonal manner. The bureaucratic system of management, which is believed to be already in use of the church and the state institutions including the military (Peng, 2005, p. 329), was now employed to run the new transnational corporation. Mises (1944) on the other hand argued that it was the influence of the government which forced the large private enterprises to adopt a system of bureaucratic management so that state can exert its influence on the corporate entity; “It is an outcome of government meddling with business” (p. 12) said Mises. The fear of nepotism restricted the involvement of the family members to participate at a managerial level in the bureaucratic order of the corporate world. Colli (2003) cogently argues: 32

“The contrast between the family firm’s structure and the requirements of growth, from both the financial and the organizational points of view, become generally apparent under the pressure of changes in the structure and dimensions of demand and consumption. Frequently in these cases the mixture of familial culture and paternalism, which had often successfully determined the firm’s development, revealed itself to be a powerfully negative element.” (p. 53)

The goal of unprecedented growth in shareholder's value was not necessarily a target of a family who owns the business (Colli, 2003). Alternatively, for such a goal the new transnational corporation, operating on impersonal-rationalistic-bureaucratic management systems, was a better choice (Boltanski & Chiapello, 2007; Colli, 2003). The family founders realized that “separation of ownership from control was unavoidable [as the] … major shareholders, the representatives of institutional investors, and banks” (Colli, 2003, p. 50) can have their share in the control of the firm transformed into a joint stock company. The new design often allowed separation of the firm from the founding family who earlier established the identity of the firm and arranged the “initial resources of the firm in terms of finance, labor, and management” (p. 50).

The rational bureaucratic system of management often took precedence over the family involvement, in large corporate structures, often for the sake of meritocracy, transparency, increased efficiency and productivity among management ranks (Colli, 2003). Major shareholders of some large corporations were often the founding family members. In such an organization innovation and risk-taking is of lesser priority as compared to adherence to policies and procedures developed for smooth growth of a corporation (Mises, 1944). Entrepreneurship thus became a managerial trait – intrapreneurship – meant to take the risk for the sake of improving or introducing a new process or product in the research and development department within the organization. So in this context, the capitalist entrepreneur, as idealized by early historians like Tawney, Wiser, and Sombart (Campagnolo & Vivel, 2012; Munro, 2010) seemingly disappeared from the landscape of large-scale multinational bureaucratic corporations until the First World War. The entrepreneurial function got confined significantly within the small businesses owned and operated by families. Campagnolo & Vivel (2012) notes that:

“Within larger productive units, like in bureaucracies, the entrepreneurial function becomes gradually detached from functions like ownership and management ... the

theory of the (capitalist) firm turns into a theory of agency, where joint-stock companies combine two kinds of leadership (owners and managers) while entrepreneurs get ‘depersonalized’ ... Meanwhile, the entrepreneurial ‘spirit’, which had characterized the individual entrepreneur, had disseminated at each and every level within the large firm or the state bureaucracy ... Because of the increasing division of labor and growing complexity of production, entrepreneurial functions became separated and entrepreneurial specificity would almost disappear in the end.” (p. 937)

The entrepreneurial spirit, which is believed to have aspired to establish an empire, conquer new territories, compete with the odds, fight against the opponents, take the lead and to become successful for the sake of it, to utilizes creative potential while accomplishing new heights (Sørensen, 2007), apparently became difficult to find in mega-corporations. Nobel Laureate economist Edmund S. Phelps argues that “capitalism in its innovations plants the seeds of its own encrustation with entrenched power”. He explains:

“The [capitalist] system operates to discourage changes such as relocations and the entry of new firms, and its performance depends on established companies in cooperation with local and national banks. What it lacks in flexibility it tries to compensate for with technological sophistication ... Actual capitalism departs from well-functioning capitalism -- monopolies too big to break up, undetected cartels, regulatory failures and political corruption.” (Phelps, 2006)

In a nutshell, it appears that entrepreneurial activity of creating new ventures, which was often started from the family-owned enterprises, got suppressed in an apparent pursuit of maintaining mammoth venues for profit maximization. Large corporations, which were considered better medium for capital growth, often got divorced not just from their initial family owners, but also believed to have cannibalized the environment of fair market competition as well. The entrepreneurial activity in a free-market context, which typically aspired for continuous market growth in a freely competitive environment, led to the creation of monstrous organizations. These organizations in turn suppressed those initial conditions which responsible their creations. These conditions were the entrepreneurial spirit, the family driven enterprise, and an atmosphere of fair competition. However, in view of Livesay (1977), there are examples where entrepreneurial leaders such as Andrew Carnegie, Howard

B. Stoddard and Henry Ford II, used bureaucratic systems without compromising an entrepreneurial zeal.

2.2.4. Influence of modern entrepreneurship on collectivist societies

The ideological revolution brought during the age of enlightenment followed by the industrial revolution made it difficult for the collectivist societies to sustain (Polanyi, 1944). In other words, the materialistic values and impersonal order of the bureaucratic system of management (Koshul, 2005) operating in an individualistic free-market context apparently created a non-conducive atmosphere for collectivist societies (Sachs, 2010). The transformation is believed to have challenged the collectivist societies not just in Europe but also among the colonies where it was apparently imposed by the British and other colonial forces (Gellner, 2000). The industrial and “political entrepreneurs” (Hébert & Link, 2006, p. 271) of European origin were the flag bearer of this radical change. On an ideological level, these entrepreneurs often facilitated the spread of a value system which idealized profit maximization using technological progress in a modern free-market context (Campagnolo & Vivel, 2012). Such entrepreneurs often succeeded in altering the collectivist value system, rather replaced it with an alternative moral philosophy which encouraged material self- interest to take precedence over non-material and collective interests. Boltanski and Chiapello (2007) note:

“Thus, utilitarianism, combined with economic liberalism and Social Darwinism … in vulgarized form become the main resource for simultaneously liberating oneself from common morality and imparting a moral design to actions in pursuit of profit. (p. 47)

In Schumacher’s view, modern free “market is the institutionalization of individualism and non-responsibility” (Schumacher, 1973, p. 48). It appears that the modern free-market, the assumed playground of the modern entrepreneur (Sbert, 2010), has been organized to facilitate the pursuit of individualistic goals. The modern free-market often prevents collective thinking and action of any type while believing in the power of Smith’s invisible hand. The general pursuit of self-interest in a materialistic sense is also considered a source of “common good” (Barber, 1992). The exclusive focus on individualistic material gain has also been referred as “commodity and money fetishism” (Wennerlind, 2011, pp. 229–30) in Marxist discourse. According to Wennerlind (2011) commodity fetishism “allows people … to purchase a cup of sweetened coffee for a silver coin without ever considering the social conditions within which silver, porcelain, coffee, and sugar were produced" (p. 230). More 35 critically, Critchely (2013) referred it as “naked self-interest”, “unfeeling hard cash”, “conscienceless free-trade”, and “a life of open, unashamed, direct and brutal exploitation." (p. 96), where the value of every act is usually ascertained by “single dominant good of money” (Boyd, 2008). Table 4 summaries the socio-cultural, psychological and economic impact of this materialistic orientation as discussed in this section.

Table 4: Summary of the literature review in section 2.2.4 on the nature of modern entrepreneurs and their impact

Summary of the literature review in section 2.2.4 on the nature of modern entrepreneurs and their impact

Nature and Impact of modern entrepreneurs

Exclusive focus on: a) Materialistic and individualistic values 3, 4, 5, 9. 28, 32 b) Impersonal and rational (sic) behaviour 20, 25 Political interventions a) Commoditization of land, labour and money 26 b) Lobbying for favors in the form of deregulations and beneficial policies 15 Economic impact a) Creation of an atmosphere of social Darwinism (survival of the fittest) 3, 15 b) Shifting of operations to third world countries leading to unemployment 7, 15, 21, 24 c) Income inequality 19, 23, 16 d) Economic exclusion 11, 2 Social impact a) Social disintegration 10, 22, 6 b) Dissolution of social capital 14 c) Dissolution of collectivist culture 20, 17, 31, 8, 12, 27 d) Social exclusion 11, 2 Psychological and cultural impact a) Unemployment and exclusion, for example, can lead to the expression of masculinity through violent means, women abuse, and criminal activity 7 b) A general feeling of oppression and being overpowered 30 c) Loneliness and meaninglessness in life leading to depression and suicidal behaviour 1, 13, 18, 29 References: 1. Berkman, Glass, Brissette, and Seeman (2000); 2. Blackburn and Ram (2006); 3. Boltanski and Chiapello (2007); 4. Boyd (2008); 5. Critchely (2013); 6. Curl (2009); 7. DeKeseredy and Schwartz (2010); 8. Deleuze and Guattari (1983); 9. Ferguson (2012); 10. Gellner (2000); 11. Higuchi (2014); 12. Hong (1995); 13. Hutchison, Abrams, and Christian (2007); 14. Huysseune (2003); 15. Jaffe and Quark, 2006; 16. Jenson and Saint Martin (2003); 17. Keat (1997); 18. Killeen (1998); 19. Klien (2008); 20. Koshul (2005); 21. Labonte (2004); 22. Moore (1966); 23. Ostry, Loungani, and Furceri (2016); 24. Peattie (2007); 25. Peng (2005); 26. Polanyi (1944); 27. Sachs (2010); 28. Schumacher (1973); 29. Stillman et al. (2009); 30. Toffler (1980); 31. Walzer (1983); 32. Wennerlind (2011)

The selfish gains commoditize every relationship into a cash nexus (Ferguson, 2012). The modern entrepreneurs not just practiced such values; rather influenced the masses as well,

36 also via promotion (perhaps unintended) of a firm’s design which has been an embodiment of such values. Campagnolo and Vivel (2012) note that:

“[The] entrepreneurial influence thus emerges as if things slipped from the hands of the entrepreneurs into the environment they partly contribute to forge, far beyond their initial impulse: this is how the social institutions emerge as the unexpected products of human action” (p. 930).

It appears that modern entrepreneurs, purposefully or incidentally, reproduced bureaucratic order to manage large organizations in a free-market, which was typically used by the church and the state in European history (Max Weber as quoted by Peng, 2005). The apparent reproduction of bureaucratic order perhaps occurred with significant epistemological and ontological modification. The epistemological orientation of Puritans toward rationalistic approach perhaps allowed the bureaucratic order to operate on mechanical logic often rejecting any involvement of human emotions or sentiments to play their part in organizing a business activity. Rational rules of impersonal exchange were perhaps the new identity of the bureaucratic system, which apparently added a new layer of antagonism against the collectivist culture.

The free-market which is believed to operate on the principle of social Darwinism (survival of the fittest8) apparently brought the pre-modern production system in competition with the modern one. Free-market ideology (neoliberalism) restricted the interference of state who intended to prevent subsequent social disintegration (Polanyi, 1944). Rather the state is believed to have provided a cover to spread the modern free-market. The state instead of protecting the poor perhaps contributed towards the weakening of the bonds between peasants and the lord thus disrupting the power structure in collectivist societies (which can be seen as a positive externality of the transformation). The state also supported the modern entrepreneur often at the cost of the disintegration of a collectivist culture (Moore, 1966, p. 468). The change in the constitution at the end of the eighteenth century in Great Britain allowed the commoditization of land and labor, typically forcing the previously self- employed to disassociate themselves from families and communities (Polanyi, 1944). Polanyi (1944) explains:

8 Source: https://www.britannica.com/topic/social-Darwinism; accessed on 14th June 2017 37

“Robbed of the protective covering of cultural institutions, human beings would perish from the effects of social exposure; they would die as the victims of acute social dislocation through vice, perversion, crime, and starvation [in urbanized industrial centers]. Nature would be reduced to its elements, neighborhoods and landscapes defiled … the power to [indigenously] produce food and raw materials destroyed.” (p. 76) … “The Industrial Revolution was causing a social dislocation of stupendous proportions, and the problem of poverty was merely the economic aspect of this event.” (p. 135)

Becoming a wage slave of a capitalist entrepreneur in a free-market was often the only option available for such a dislocated unemployed person to earn a living after the apparent disintegration of collectivist culture in North America at the hands of capitalists of British origin (Curl, 2009). Schumacher (1973) suggests that the impact of such disintegration happens at a cultural and psychological level. The new forms of social order replaced the collectivist values of bonding, cooperation and mutual respect which otherwise enabled the clan members to stand united in the face of adversities. It appears that the modern free-market made individuals to compete with others. The fittest were found a rationale to economically sustain on their own while isolating the weaker ones to face the hardship alone subsequently leaving them psychologically broken and economically broke (Polanyi, 1944).

The extension of such disintegration to British colonies also generated some economic prosperity, however, leaving the social order “disorganized and thus thrown a prey to misery and degradation” (Polanyi, 1944, p. 168). According to Sandel (1984), because of “concentration of power in both the corporate economy and the bureaucratic state … intermediate forms of community that have at times sustained a more vital public life [are now being eroded]” (p. 6-7). In Europe and America once the collectivist culture was disintegrated it was restructured “under the chain of command of various bureaucratic managers” (Toffler, 1980, p. 62) often working under the leadership of an entrepreneurial figure. The said restructuring has been referred to as colonization by Keat (1997), market imperialism by Walzer (1983), and deterritorialization and reterritorialization by Deleuze and Guattari (1983). Hong (1995) sums up the process of such transformation:

“The disintegration of traditional cultures follows a generally predictable pattern. Subsistence farmers with their own land and tools are transformed into wage laborers. Those that manage to hold on to their land switch to cash crop production, thereby

becoming subject to the mercy of the market economy and the chain of traders and middlemen. The dispossessed, the unemployed and the young leave their indigenous communities for the bright lights and opportunities of the towns, only to become the victims of urban poverty and squalor. Traditionally self-reliant societies become dominated by outside forces that are more powerful economically and politically. Individuals and communities are left with little or no control over their existence and livelihood.” (p. 129)

According to Toffler (1980), social restructuring referred above often made the traditional “individual to wander in … the world of looming mega-organizations” (p. 60) making them “feel oppressed and overpowered” (p. 60) under the influence of the modern bureaucratic order (Toffler, 1980). The primary commitment of the impersonal order of the bureaucratic corporate world is perhaps with the shareholder’s value. Typically such a firm does not give much consideration to the livelihood of the community within which they operate (Bakan, 2004; Peattie, 2007). For the sake of profits, such a firm may not hesitate to downsize or shift its operations offshore; an option considered legitimate in the modern free-market.

2.2.4.1. Externalities in the contemporary era of globalization

DeKeseredy and Schwartz (2010) have highlighted the externalities of the economic agenda advocated by Milton Friedman in North America. They argue that an economic policy framework grounded in Friedman’s economic ideas encourage entrepreneurs to shift their operations to third world countries because of rampant availability of cheap labor, weak environmental and work safety laws. As a result, a significant quantity of North American youth has been unemployed leading to their social exclusion9. The resulting frustration often risks the youth to be a part of “a subculture that promotes, expresses and validates masculinity through violent means” (DeKeseredy & Schwartz, 2010, p. 166). As a result family institution is often weakened as such unemployed men are more likely to “abuse women” and indulge in other criminal activity (DeKeseredy & Schwartz, 2010, p. 166). Social exclusion followed by disintegration can lead to loneliness and meaninglessness in life, which can also significantly lead to depression subsequently developing a suicidal behavior (Berkman et al., 2000; Hutchison, Abrams, & Christian, 2007; Killeen, 1998;

9 Social exclusion is defined as “involuntary exclusion of individuals and groups from society’s political, economic and societal processes, which prevents their full participation in the society in which they live” (UN, 2010). Or it is the “process of being shut out from the social, economic, political and cultural systems which contribute to the integration of a person into community” (Cappo et al., 2003). 39

Stillman et al., 2009). On a macroeconomic level policies of allowing blind pursuit of unregulated capital accumulation has apparently increased income inequality (Klien, 2008; Ostry, Loungani, & Furceri, 2016). However, irrespective of the possibility of such socio- economic externalities, a justification of the blind pursuit of profit and competition is often presented in a social Darwinian context. Boltanski and Chiapello (2007) note:

“This social Darwinism secretes an unduly mechanistic interpretation of the phenomenon. Globalization, exposure to international competition, and the destruction of protected pockets of employment ... dubbed 'natural' ... that affects not only firms but also people. According to such Darwinian interpretations, the 'fittest' (even the genetically best-endowed) seize their opportunities, whereas the least fit, the weakest, find themselves excluded from the economic universe.” (p. 235)

Modern entrepreneurs can find it justified to shy away from their home community and prefer to shift their manufacturing to any place in the world – to operate in an unregulated environment – where the cost of running a business is considered low, so as to increase their competitiveness and profitability (Peattie, 2007). The business which is created in such an environment may not be impersonal just within itself, rather, the free-market environments, where such firms operate, often value competitiveness over compassion. The fittest10 typically survive while the weaker ones are left alone to bear the responsibility of their own existence. They often face the pressure to conform to free-market norms on their own (Higuchi, 2014) or face the anxiety of socio-economic exclusion (DeKeseredy & Schwartz, 2010), in an atmosphere of “income polarization and persistent poverty” (Jenson & Saint Martin, 2003).

Boltanski and Chiapello (2007), while referring to Schumpeter, notes that the vision of an “entrepreneurial bourgeoisie [is a product of] … liberal credence in the virtues of laissez- faire, Social Darwinism, and vulgar utilitarianism” (p. 47). The economic environment which can emerge out of such a vision usually restructures the social order around the idea of continuous capital accumulation (Heilbroner, 1994). Entrepreneurial activity in such a context perhaps aspires for the supremacy of economic sustainability over social sustainability. In a social Darwinian context, such entrepreneurs typically pursue “naked

10 Fit for the purpose of profit maximization for an employer or shareholders, for example, a labor who can work more for a lesser wage. 40 market logic and competitive behavior as the natural order of things” (Jaffe & Quark, 2006). The governments adhering to entrepreneurialism as a development policy in a free-market context are known to welcome the policy frameworks exclusively focusing on economic growth of private investors and in improving competitiveness of entrepreneurs in a free- market. It is axiomatically assumed that invisible hand of the market can also fix social issues and challenges as well (Jaffe & Quark, 2006). Blackburn and Ram (2006), however, disagrees with the social utility of such a policy framework. They argue that:

“The competitiveness agenda and the social inclusion agenda are potentially at odds, the former aiming to stimulate enterprise and competitiveness, the latter to maintain social cohesion and encourage participation. Paradoxically, then, we are looking at the system of regulated capitalism to solve a problem that it has generated. Business ownership and small employers both contribute to social exclusion, as well as inclusion.” (p. 77)

Modern free-market typically expects the communities to re-imagine themselves as a group of people who adhere to individualistic pursuit of private property through entrepreneurial activity (Jaffe & Quark, 2006). Collectivist society, however, often faces disintegration as the entrepreneurial bourgeoisie lobby with the government for a policy change usually in their own favor which includes easing of regulations pertaining to preservation of the environment, protection of labor and permission to shift manufacturing operations to various places around the globe (Jaffe & Quark, 2006). Jaffe and Quark further notes:

“Neoliberalism thereby develops new axes of exclusion, narrowing and shifting the focus in terms of who gets access to productive assets and relationships and on what basis, as well as who is excluded and on what basis. Processes of cohesion and cleavage, thus, play a key role in the development of relationships based in unequal material power.” (p. 209)

Blackburn and Ram (2006) argues that entrepreneurial policies adopted by UK government to solve the problem of social exclusion is often inadequate to answer questions like how to “overcome the exclusion of people in deprived ex-mining communities or rural communities? How can business ownership overcome the cultural blight associated with high crime and drugs use in some inner cities?” (p. 85). The economic policy framework of UK government perhaps has failed to acknowledge the multidimensional nature of the problem. Small

41 businesses, however, generate employment and economic well-being by proving to be inclusive for some individuals, yet at the same time, they can produce inequalities as well by excluding others from the economic landscape in a social Darwinian context. The circumstances in the United States of America can substantiate that policies favoring the private businesses, corporate order, and entrepreneurs would not improve the living conditions of the underprivileged segments of the society (Blackburn & Ram, 2006).

The term social inclusion gained popularity during 1988 in France when the country was suffering from a wave of high unemployment rates particularly among the manufacturing sectors and semiskilled workforce. The unemployment was typically caused by market liberalization and shifting of jobs to countries offering cheap labor (Labonte, 2004). The possible trickledown effect of such policies on poor communities even in developed countries is often in the form of loss of employment and business opportunities (Peattie, 2007). In other words, the poor are frequently exposed to the void of financial and economic resources in the modern free-market. Additionally, their social lives can also be disturbed often leading to the shrinking of the social capital11 from their respective communities. The French welfare state attempted to reintegrate the excluded poor back into the labor market and also by providing “housing provision, community development, health and education” (Gordon, 2007, p. 195). The trend was later followed by other European countries including Britain. Labonte (2004) argues the irony of the modern policy framework of inclusion is that it attempts to integrate the marginalized groups into the same economic and political institutions which may have been responsible for excluding them in the first place. Sachs argues:

“As it turns out, the demand for relative justice may easily collide with the right to absolute justice. To put it in political terms: the competitive struggle of the global middle classes for a greater share of income and power is often carried out at the expense of the fundamental rights of the poor and powerless … The shiny side of development is often accompanied by a dark side of displacement and dispossession; this is the reason why economic growth has time and again produced impoverishment next to enrichment.” (Sachs, 2010, pp. ix–x)

Apparently, one of the contributing factors of social exclusion is the way policy and regulatory frameworks are applied within a free-market in a liberal state which often increases the concentration of capital while also increasing inequality. In other words, a

11 Social capital can be broadly defined as the spirit of trust, cooperation and reciprocity which exists within a group of people like a community. For more details see Appendix A 42 social Darwinian atmosphere often enacted by a liberal state allows the powerful to ruthlessly compete with the weak. The policy framework developed by the liberal states in Europe to reintegrate the excluded segments typically restructured the society according to the requirements of a free-market instead of restructuring the market the other way around. The whole notion of inclusion perhaps becomes doubtful in a free-market context. Huysseune (2003) also warns of entrepreneurial activity which often instrumentalizes the family and social values for market objectives as it can disrupt the creation and maintenance of social bonds. In his view “the exclusive economic use of social capital may ultimately impoverish social relations” (p. 224).

2.3. The Context of Social Embeddedness

Views shared above suggest that entrepreneurial activity driven by individualism and social Darwinism (Boltanski & Chiapello, 2007) can contribute towards social disintegration (Warnecke, 2014) and subsequently compromise the social sustainability of communities having a collectivist culture. The entrepreneurial activity in a modern free-market seemingly instrumentalizes the social order for its own ends. However, if the entrepreneurial activity is instrumentalized by a collectivist society for its ends the outcome can be expected to be more in favor of collectivist norms. It has been observed that venture creation within communities can lead to better social inclusion. Blackburn and Ram (2006) note:

“Young people [within communities] often gravitate to more informal and fluid networks for their sources of economic and social capital. We need to explore whether these, perhaps more organic, vehicles of support are more efficacious in realizing the social inclusion agenda. (p. 86)

The individualistic culture in the modern free-market and its spread to the rest of the world during the era of colonization often turned collectivist societies upside down and continues to do so even in the 21st century (Gellner, 2000; Jaffe & Quark, 2006; Polanyi, 1944). However, there are entrepreneurial communities in the contemporary world which are inclined to sustain a socially integrated environment for its inhabitants (Blackburn & Ram, 2006). In this context, we can contrast a normative criterion to evaluate an entrepreneurial activity as follows: In modern free-market context, a healthy entrepreneurial activity can produce new means to accumulate capital for the investors irrespective of its social externalities which include adversely affecting the social sustainability by reducing social integration and

43 increasing inequality (Berkman et al., 2000; Labonte, 2004). Alternatively, in a collectivist context, the socially embedded entrepreneurial activity may preserve and strengthen the natural forms of social integration. Such an entrepreneurial activity can be inclusive, hence would attempt to increase integration among community members, possibly leading to sustained well-being at an individual and community level12 (Béchervaise & Benjamin, 2013; Bjerregaard & Lauring, 2015; Gomez-Mejia et al., 2011; Murray, 2010).

Communities where each member shares the same neighborhood, history, culture and ethnic background, they often involve “social, cultural and political capital” to initiate new businesses which can lead to social inclusion (Bolt, Burgers, & van Kempen, 1998). It appears that the phenomenon of community, family or household driven businesses is not new, rather was a norm prior to the industrial revolution and subsequent birth of the market society. The pre-modern economic system as a whole is considered to be a subset of the socio-cultural order and organized to facilitate the social, cultural and religious needs of the community. The same can be said about the earlier civilizations like Babylonia (Wunsch, 2010) and Mesopotamia (Hudson, 2010). The norm prevailed in Europe (Murray, 2010; Polanyi, 1944), to some extent in China (Chan, 2010) and in Islamic civilization (Greaber, 2001; Javaid, 2015) even though these societies gradually grew more complex. In the contemporary world, we still can find examples of entrepreneurial activity embedded in the socio-cultural fabric of a community where economic “behavior is closely embedded in networks of interpersonal relations” (Granovetter, 1985, p. 504).

2.3.1. Entrepreneurship in socially embedded context

Family and community’s social atmosphere can act as viable resource providing various benefits to the startup and sustainability of a business in collectivist societies. The virtuous circle of social bonding in collectivist cultures often reduces the cost of transactions as it may take lesser time and effort to conclude the transaction, hence the benefit can be shared among participating stakeholders (Evans & Syrett, 2007, p. 59). Likewise, the cost in the process of venture creation can also be reduced when the immediate network provides easy access of angel investments, necessary market information, training and skill development, facilitation in setting up of business and can also help the entrepreneur connect with potential customers

12 Quality of our life and happiness has been associated with the health of our relationship with our family and friend in the longest longitudinal study at Harvard spanning over 75 years (Robert Waldinger, 2015). On the other hand increased focus on materialistic and individualistic values has been linked to increase loneliness and depression irrespective of higher economic levels (Christensen, 2010; Killeen, 1998). 44

(Levitte, 2004). In short, from access to necessary market information, financial capital, unconditional favors, reduction in the cost of transaction, moral support particularly at the time of crisis, to the goodwill of the elders, are all possible ways through which a new or a growing venture can apparently benefit from presence of trustworthy, reliable, altruistic, reciprocal relationships within a family and community. In this context, the following sections will explore the involvement of family and community resources in organizing a business and its subsequent socio-economic impact in historical and contemporary contexts. Table 5 summaries the forthcoming review of literature in section 2.3.1.

Table 5: Summary of the literature review in section 2.3 on meta-norms, contexts and outcomes of socially embedded entrepreneurship

Summary of literature review in section 2.3.1 on meta-norms, contexts and outcomes of socially embedded entrepreneurship Type of characteristic Brief description Meta-norms Goal The well-being of family 4, 13, 22 Nature of values Collectivist (reciprocity, redistribution, sharing), religious 11,16 Normative evaluation criteria Social sustainability 3, 18, 19, 28 Socio-cultural, economic and political conditions Primary source of, for example, capital, labor, information, Relevance of family and community relations access to networks. 2, 9, 10, 14 Political context Monarchic, Feudal, authoritarian 1, 15, 17, 32 Labor is family, money is medium of exchange, and land is a Role of money, labor, land (raw material) shared resource for the community 8, 25, 28, 30 Design of the firm Organizational design Family like 8, 21, 29 Nature of relationship with stakeholders Personal, altruistic 16 Apparent degree of trust among stakeholders High 7, 10, 20, 24 Goal of operations Fulfilment of the needs of family and community 13, 22 Scale of operations Local 8, 12, 31 Possible outcomes Social Integrative, inclusive 5, 6, 27 Socio-economic sustainability of family in particular, and Economic community in general 3, 12, 23, 28 References: 1. Akhtar et al. (2015); 2. Aldrich and Waldinger (1990); 3. Béchervaise and Benjamin (2013); 4. Bjerregaard and Lauring (2015); 5. Blackburn and Ram (2006); 6. Bolt et al. (1998); 7. Bubolz (2001); 8. Colli (2003); 9. Dana and Morris (2007); 10. Danes et al. (2008); 11. Dobbin (1996); 12. Egbert (1998); 13. Gomez-Mejia et al. (2011); 14. Greene (1997); 15. Hudson (2010); 16. Karra et al. (2006); 17. Landes et al. (2010); 18. Levin (1974); 19. Menning (1997); 20. Morris et al. (1997); 21. Munro (2010); 22. Murray (2010); 23. Papanek (1972); 24. Pearson et al. (2008); 25. Peredo (2003); 26. Peredo and Chrisman, (2006); 27. Pio (2010); 28. Polanyi (1944); 29. Rothausen (2009); 30. Schumacher (1973); 31. Waldinger et al. (2000); 32. Wunsch (2010);

2.3.1.1. Historical conditions and meta-norms Before the industrialization of Europe and the western world, the entrepreneurial activity was not an end in itself like in the modern free-market, rather its purpose was often to serve the needs of the members of the community, family or a household, suggests Polanyi (1944). On the contrary, in a market society, the socio-cultural, economic and political framework typically facilitates the process of capital accumulation happening inside the market (Heilbroner, 1994; Polanyi, 1944).

The primary motive of producers within the household was not to maximize their own gain, rather various socio-cultural and religious norms, customs and laws sanctioned individuals to remain committed to the well-being of their community as a whole (Mortensen, 1999), while discouraging them from “accumulation of personal wealth” (Hudson, 2010, p. 10). The institution of voluntary trade has been in existing since the Paleolithic era; however, in Hudson’s view, more recent “tribal experience” (p. 10) suggests that such a trade was in the form of “reciprocal gift exchange” (p. 10). Hudson further argues that the primary objectives of such an exchange have been to reinforce “cohesion among the community's members and peaceful relations among chiefs of neighboring tribes” (p. 10). Such an objective is seen critically by some historians who attempted to evaluate these early entrepreneurs in light of Puritan ethic (one works hard and honestly to reap God’s reward in the form of wealth maximization, as explained above).

Polanyi (1944) explained that such a socio-cultural and economic order, built around the needs of the extended household continued throughout “Greco-Roman [period] … up to the end of middle ages” (p. 57), despite ever-increasing complexity of trade. The market did not grow in its scope and significance to dominate other “socio-cultural institutional patterns” until sixteenth century in Europe. Murray (2010) notes:

“What drove growth across the era was not individual profit maximization, but dedication to a variety of communal goals, all of which emanated from a church- defined mission of a Christian society. Within that framework, church institutions, such as the papacy and monasteries, were able to expand their economic reach … Individuals from the leading commercial cities of Europe could become immensely rich from their entrepreneurial endeavors, but wealth was almost never the ultimate goal of their ambition … Thus social advancement in the Middle Ages was defined by

the aristocracy, not by successful entrepreneurs. This was true all over Europe and well into modern times.” (p. 103)

Laissez-faire self-regulating economic perhaps came much later in Europe as until the 17th century the markets, it has been reported, operated under the strict control of the political authority. It is suggested that the modern entrepreneur as envisioned by Jeremy Bentham, Adam Smith, and later by Schumpeter was not born yet. Murray (2010) cogently explains:

“Study of the medieval entrepreneur cautions us against making any universal claims for some kind of eternal entrepreneur who acts independently of time and context. In many (if not most) times and places, the creative destruction in the name of economic progress that Joseph Schumpeter posited was neither present nor desirable. And equally significant, the relative absence or unimportance of the standalone entrepreneur did not preclude economic growth. The economic historian must be aware of and alert to the unique proclivities of other times and cultures, and this should encourage a healthy skepticism of sweeping generalizations or excessively abstract models.” (p. 105)

Murray’s argument may be considered valid for entrepreneurial activity happening during Ottoman era, parallel to the Middle Ages in Europe, and much earlier in Islamic Civilization (Javaid, 2015). During Ottoman era, business was typically done via various family driven guilds which in Yi’s (2004) view were “egalitarian, communalistic organizations that suppressed internal competition and the profit motive” (p. 57). Throughout the history of Islamic civilization Muslim communities apparently placed emphasis on the “spiritual aspects of life rather than materialistic ideas” (Javaid, 2015, p. 377). Lewis (1937) asserted that inside a guild “journeyman and apprentice remain essentially of the same class, in close personal contact” (p. 36). In this context, the Muslims of Ottoman era were typically “encouraged to avoid public displays of good fortune” (Javaid, 2015, p. 377). Gharipour (2012) explains:

“In contrast to expressions of wealth, manifestations of religiosity are generally very important. Going on the spiritual journey of Hajj (and becoming a hajji), swearing allegiance to God and the Prophet, active participation in the mosque’s daily prayers, going to holy sites (in the case of Shi‘a communities), inviting people to religious ceremonies (such as Qur’an studies), and participation in charity could shape the reputation of the bazaars [emphasis mine].” (p. 39)

2.3.1.2. Socio-cultural, economic and political context During pre-modern times, communities were typically organized around either a religious, feudal or monarchic authority. These authorities often used to provide trade or exchange opportunities to the fellow tribesmen more on relational basis rather than on merit. As Hudson’s (2010) put it:

“Merchants and entrepreneurs first emerged in conjunction with the public temples and palaces of Mesopotamia. Rather than being despotic and economically oppressive, Mesopotamian religious values sanctioned the commercial takeoff that ended up being thwarted in Greece and Rome.” (p. 17)

Hudson (2010) notes that leading and well-placed families during earlier times had been given control over “land, mineral rights, and other enterprises [by their respective political authority who even had given these affluent families the right to lease the land] … for a stipulated rent to be paid to the civic authority” (p. 26).

According to Wunch (2010), productivity enhancement techniques were encouraged by the political authority in the neo-Babylonian era. The economic environment typically encouraged entrepreneurs (as voluntary risk-takers, and initiator of economic activity in its simplest form) to bridge between the basic consumer and production on one hand, and between the individual landholder and “all levels of royal or temple administration on the other” (Wunch, 2010, p. 56). These entrepreneurs perhaps facilitated in the production of agricultural products and other raw material. They would have acted as financial intermediaries, generating liquidity to facilitate transactions in various sectors of production. The level of innovation pursued by neo-Babylonian entrepreneurs was not seemingly technological rather social and financial. Those entrepreneurs often focused on improving their relationships with key stakeholders by providing them financial leverage sometimes on profit sharing basis and improving product distribution techniques to reduce wastage (Wunch, 2010).

The form of exploitation which existed during capitalist or colonial era has been non-existing during earlier times because of its “own form of cheap labor” notes Hudson (2010, p. 26). Nevertheless, there has been evidence that some family-oriented businesses in early Mesopotamia and Babylonia were able to amass a fortune and grow their material standards

48 of living (Hudson, 2010) for multiple generations in some cases (Wunsch, 2010) by virtue of a conducive political and economic atmosphere.

Typical occupations in the neo-Babylonian period are said to be related to farming, husbandry, transportation, tax farming, money lending, food processing and distribution, and textile production (Wunsch, 2010). In Hudson’s (2010) view these entrepreneurs instead of specializing in a commodity or service usually preferred to have a diverse portfolio of income generation opportunities including “organizing and managing voyages, fields, workshops, or other productive units” (p. 19). Their approach would have been collective rather than individualistic, as they operated through guilds like the ones organized by “Assyrian traders early in the second millennium, Syrian and ‘Phoenician’ traders with Aegean and Mediterranean lands by the eighth century BC” (Hudson, 2010, p. 19). Various family-based entrepreneurs such as “Balmunamhe in Old Babylonian times, Assyrian traders in Asia Minor, the Egibi in Neo-Babylonia, Cato and other Romans” (Hudson, 2010, p. 19) were found to have invested in diverse income generation mechanisms such as long distance and domestic trading. Such trading practices, according to Hudson (2010) enabled entrepreneurs to serve the monarchic authorities or religious temples with “food and raw material” (p. 19) providing them financial services, leasing fertile land, workshops and real estate management in exchange for some form of benefit.

It appears that economic exchange occurred in between families or between families and the political or religious authority. The process of redistribution within the family and the extended family was typically done on the principle of voluntary reciprocity. In Polanyi’s (1944) view “all economic systems known to us up to the end of feudalism in Western Europe were organized either on the principle of reciprocity or redistribution, or house holding, or some combination of the three” (p. 57). Mortenson notes:

“In tribal societies the kinship system plays the role of securing simultaneously social integration, i.e. an institutional order of normativity, and system integration, i.e. the steering system of the existence and survival of the material subsistence of the members of society. The kinship system secures norms, world-views and does not allow types of socialization that go beyond the kinship system. At the same time it lays boundaries on the development of the productive forces, since it does not include a systematic motive to produce over and above an inherited and customary level of

subsistence.” (Mortensen, 1999, p. 22)

Such principles were embedded in the social fabric of the community which also utilized “the patterns of symmetry, centricity, and autarchy” (Mortensen, 1999, p. 22). Curl (2009) describes the socio-economic order of the natives living in North American region while discussing the history of cooperatives. Before the establishment of Puritan capitalists arriving from Britain, the native’s organization of production was perhaps structured on the lines of communal harmony, reciprocity, cooperation and sharing:

“Tools were commonly shared within the communal group. It was unthinkable, for example, for one unit in a band to have two harpoons while another had none.” (p. 15) ... “The Shoshone traditionally divided the catch equally among the families until common survival needs were met ... Cooperation and collectivity also formed the backbone of the way of life of agriculture-oriented peoples. Since ancient times, the Southwest Pueblos have practiced collective and cooperative farming (and later herding). The Rio Grande Valley Pueblos used cooperative irrigation and, in the high desert further west, the Hopi practiced cooperative dry farming.” (p. 16)

During the neo-Babylonian era, Wunsch (2010) notes:

“Institution of undivided brothers [allowed the business] … to be kept running as a single entity for a considerable period of time after the father's death. Without any need for legal formalities, the eldest son succeeded to his father's business and represented the heirs collectively. The control of the eldest son delayed the inheritance division – an essential condition for a smooth transition. As long as brothers did not divide their father's inheritance, all business proceeds belonged to all of them according to their shares in the inheritance, regardless of who did the actual work.” (p. 56).

The institution of undivided brothers, according to Wunsch, is like the joint family system which exists also in the Hindu tradition. Likewise, the institution of marriage was established to advance business ties, which in Wunsch view has been a consistent phenomenon throughout human history.

The lack of modern entrepreneurial ethic kept these earlier entrepreneurs from achieving “technological progress and economic growth” (p. 19). The use of money was considered restricted as a measure of the value of a transaction rather than an instrument for capital accumulation. Often money as a unit of exchange was missing altogether in some places as 50 well; however, the basic social order of such places was not much different than those where some form of a unit of exchange was present. The economic activity as a whole remained primarily as a medium to serve various social objectives (Polanyi, 1944).

2.3.1.2.1 Ethnic and community based entrepreneurship in contemporary times Extensive use of family and kinship resources to start and run businesses has been observed in ethnic entrepreneurial communities around the world even during contemporary times (Flap, Kumcu, & Bulder, 2000; Portes, 1998; Woolcock, 1998). Ethnicity in this context has been defined as “a set of connections and regular patterns of interaction among people sharing a common national background or migratory experiences” (Aldrich & Waldinger, 1990, p. 112). Ethnic communities typically comprise of large extended family structures, friendship networks and other forms of ties with co-ethnics. The relationship is a reservoir of social capital, which is considered as a means to various socio-economic ends.

The existence of social capital within ethnic communities often brings a number of benefits. Just to mention a few: the relationships are considered as a source of information about emerging opportunities in the market (Zimmer & Aldrich, 1987); often family members and young ones are hired on apprenticeship at a lower cost; the immediate and extended family also provide necessary funds to start a venture, often on interest free basis (Flap et al., 2000). Ethnic entrepreneurs who spend more time with co-ethnics often have better access to the social capital available in the ethnic network as compare to those who do not belong to such groups. Trust, a fundamental lubricant (Putnam, 2000) in business relations, is considered high in between family members of ethnic communities as compared to that with non- members (Zimmer & Aldrich, 1987). As a result, the transaction cost of doing business is often reduced for ethnic entrepreneurs (Aldrich & Waldinger, 1990).

The community can provide a customer base for the early stage ventures (Aldrich & Waldinger, 1990; Peng, 2005). The inter-community connections of firm owners can help in finding trustworthy suppliers (Dana, 2009), can help access the opportunities within and outside the community (Granovetter, 1973; Volery, 2007), and can provide trusted labor force (Peredo, 2003). The community culture and closely knit networks often create social pressures prohibiting the community members to violate ethical norms established in the community (Portes & Sensenbrenner, 1993). Motivation to save one’s face can prevent conflict within family members participating in a business if the community norms

51 discourage such a behavior (Perricone, Earle, & Taplin, 2001). The community elders also help resolve business disputes if they may happen (Alderson, 2015; Sorenson, 1999).

Johannisson (1990) asserts that “entrepreneur's role as owner-manager merges with other commitments as a community member” (p. 79). The firm often creates employment opportunities for community members, financially help them in difficult times, and facilitate in various community development activities (Gomez-Mejia et al., 2011; Levin, 1974; Papanek, 1972). The firm providing employment opportunities can also provide social and financial inclusion to the poor both within and outside the community (Joseph, 2000; Labonte, 2004; Peattie, 2007). As a result, “entrepreneurial ventures may serve as a deterrent to criminal and gang activity” (Dana & Morris, 2007, p. 809) in the communities where they operate.

It is possible that the excessive demands of the community to provide employment or philanthropic support can negatively affect the business performance (Levitte, 2004); hence the owners may have to create a balance between firm’s goals and the degree of support offered to the community. If the community culture acknowledges the rationale for maintaining such a balance then it can be possible to sustain the business within the community, otherwise, the culture would be considered facilitative of healthy economic activity (Portes & Sensenbrenner, 1993). It is, however, possible to create a balance between social obligations and protecting business interests. Bjerregaard and Lauring (2015) have shared an example of entrepreneurs who have been successfully maintaining the balance in their economic and social roles despite extreme poverty within their community. It is possible to achieve entrepreneurial success while upholding “certain societal structures by an equally supporting resource distribution among community members” (Bjerregaard & Lauring, 2015, p. 95). The two authors also note that the research on socially sustainable entrepreneurship has a long way to go.

A wide range of literature surveyed by Rothausen (2009) suggests that family members doing business together benefit both the family and the business if the seniors in the family fairly balance their family and business roles. These benefits include skill enhancement, increased personal satisfaction and mood, increased level of support in one’s life, “personal fulfillment and success that” (Rothausen, 2009, p. 224) can increase the well-being of all stakeholders involved in a business. Conflicts nevertheless happen when personal, social, and economic interests of the family members collide in the short run, however, in the long run, the positive

52 reinforcements seemingly predominate the family and business relationships (Rothausen, 2009). It has been noted that:

“… the preservation of socioemotional wealth is an end in and of itself, strongly influencing strategic decisions and sometimes even conflicting with economic objectives. This is not to say, however, that family firms sacrifice or ignore financial goals. The key point is that when family interests predominate, firms are more likely to bear the costs incurred in pursuing certain actions, policies, and strategies because they are driven by the belief that these costs are counterbalanced by noneconomic utilities other than financial gains. (Gomez-Mejia et al., 2011, p. 694)

Gomez-Mejia, et al. (2011) further suggests that future research should give equal weight to the goals of the family firms, for example, “stable employment, harmony among kin, and long-term survival” (p. 694) along with achieving economic sustainability. Other authors have also acknowledged that the businesses backed by family and community can be considered as a medium of producing and sustaining social capital when the financial benefits of the business are justly shared with all participating members (Aldrich & Cliff, 2003; J. Arregle, Hitt, Sirmon, & Very, 2007).

Long-term sustainability of a community can be achieved, in Johannisson’s (1990) view, if firms in a community can develop shared vision and values with due diligence. Likewise, communal bonding can also allow competing businesses to join hands, particularly during difficult times. During good times, an atmosphere of healthy competition can be expected if there is strong cohesion among community members. The business facing financial difficulty can receive support from its community based suppliers and customers in the form of credit or advance payments. There are examples of negligible competition also among businesses run by religiously oriented community members in the same market, who would rather cooperate with each other (Dana, 2009; Levin, 1974). The market can also provide a venue to demonstrate the degree of trust, cooperation and reciprocity within the community networks; hence the appropriate firm behavior can result in enhancement of social capital of the community (Evans & Syrett, 2007; Putnam, 1993a). Examples which demonstrate a similar interrelation between entrepreneurial activity and communal norms has been noted through history. Such interrelations even impacted the design of firm in several cases. The following section will begin with citing examples of how the design of the firm was impacted by the

53 social organization of the communities in history and will further proceed toward examples from contemporary times.

2.3.1.3. Design of the firm Looking back into history, the overlap of social and economic relations, apparently had an impact on the internal organization of business units like Guilds in bazaars of Ottoman Empire. A similar phenomenon has been observed in Europe during the same time (Polanyi, 1944) and much earlier in Mesopotamian and Babylonian era (Hudson, 2010; Wunsch, 2010). The guild members shared “common interests, benefits, and subcultures” (Gharipour, 2012, p. 33). Business Relationships and personal associations in a market in Ottoman Empire went hand in hand, while “in rare cases friendships were limited to interaction within the bazaar” (Gharipour, 2012, p. 39). They even organized “wedding celebrations for young members and mourning ceremonies for those recently deceased” (Gharipour, 2012, p. 33). It has been noted that in Ottoman era “the institution of arranged marriages” (Gharipour, 2012, p. 39) facilitated the extension of socio-economic bonds with other guild members. Gharipour (2012) explains that “interfamily unions created and enhanced bonds between the different branches of an immediate family group, without causing additional obligations and attendant problems” (p. 39). Yi (2004) notes:

“A large percentage of apprentices must have been the sons of masters. Most probably, masters’ sons were not considered outsiders to the guild to begin with. Even before the gradual consolidation of membership through gedik (the right to shop usufruct), which normally guaranteed a son’s inheritance of his father’s mastership, the common forms of waqf shop leases gave the sons of a dead tenant the right to continue the lease. In these cases, if the son had come of age and been trained in the trade in question, it was natural for him to inherit the mastership and continue his father’s business in the same shop. Indeed, vocational inheritance seems to have been very common”. (p. 52)

Cohen (2001) has referred to various cases13 from the original Ottoman court documents, providing evidence on how the next generation of guild owners was recruited in apprenticeship. The newcomers were often trained and at the time of graduation. They were “usually aided financially by ... [their] teacher and the other masters” (Lewis, 1937) to

13 See page 24, 25, 40, 49, 60, 97, 125 & 143 in Cohen (2001). 54 facilitate in becoming a master-craftsman. Hanna (2002) had found evidence suggesting that in Egypt’s history a similar arrangement of family businesses was operational during the 1660s. The bazaars in other Muslim dominated regions like Iran and Syria often followed a similar pattern as well (Javaid, 2015).

The guilds in Ottoman era produced items for domestic consumption. According to Yi (2004), the original court documents from Ottoman times suggest that a number of businesses were in operations such as “bakers, butchers, grocers, candle-makers, tanners, flour-sellers, wool-makers, small ware-sellers, cauldron-makers, sheep-sellers, and tavern keepers” (p. 98). Each guild specialized in a specific category of product or service. The production of these goods, however, was often a family driven phenomenon, organized and managed by members of an extended family.

Chinese entrepreneurs also usually relied on personal networks along with “family and kin” to set up and run their businesses. The subsequent outcome of this reliance was the “preference for the family firm, its relatively small size, and a focus on personal networking and management” (Chan, 2010, p. 433). In China also socio-cultural atmosphere along with political framework, according to Chan, might have an influence on the entrepreneurial activity and subsequent dynamics of a firm’s formation. Chan has outlined a basic sketch of a typical Chinese firm which is worth mentioning here:

“Small-scale, relatively simple organizational structure; Close overlap of ownership, control by individuals linked by family and kinship ties, or by partnerships among kin and family friends; centralized decision-making; Personal and family networking that encourages opportunistic diversifications, cutting across regional and national boundaries to expand membership of affiliate firms and to reduce transaction costs in sourcing, capital acquisition, and contracts; a high degree of strategic adaptability.” (Chan, 2010, p. 433)

It appears that during Middle-Ages in Europe a typical family firm has been similar to the one described above (Colli, 2003); however, there are some examples of large companies being formed through the institution of partnership. Murray (2010) notes that “the Peruzzi Company of 1300 incorporated with seven family members and ten outsiders who combined in a 60/40 ratio to amass a capital of 85,000 florins, a staggering sum for the time” (p. 94). The family members holding key positions in such companies often “gave assurance to their

55 clients that the company was an enduring organization, notwithstanding the frequent dissolution of partnerships” (Murray, 2010, p. 94). When the size of these companies grew the number of involvement of non-family partners and employees increased significantly. Murray notes:

“Employees numbered in the hundreds for these large firms, from the 133 employed by the Peruzzi in the 1330s to the 346 who worked for the Bardi in the period 1310 to 1345. Very few of these men were related to the family whose name the company bore, which suggests that nepotism was not the dominant criterion for selection and advancement.” (p. 95)

The business was often established and run through “Interfamilial alliances” (Murray, 2010, p. 94), a trend which is believed to have continued in Europe by the era of Puritan entrepreneurship. The new personality of entrepreneur which is believed to have emerged from families of Puritan gentry (as explained above) later expanded business operations toward newly discovered America with the help of family relations. These entrepreneurs often harnessed the trust in family and religious associations effectively for “the transmission of credit” (Munro, 2010, p. 111) and minimize the information asymmetry. According to Munro (2010), the family and religious associations often played an “unusual economic and social role of the Dissenters in the Industrial Revolution era” (p. 111). Such religious, social and economic association, in Munro’s view, enforced a “common need to unite for protection against many hostile forces” (p. 111).

The significance of a principle-agent relationship “based on both knowledge and trust … at home and abroad” (Munro, 2010, p. 111) may not be overruled in the said context. Munro further notes that the economic ideas of such puritans “played a major role as well in the striking mercantile success of the Quakers and Unitarians in the eighteenth and nineteenth centuries” (p. 111). International trade started much earlier around 1407 with the establishment of Merchants Adventurers Company, which was later given royal charter in 1505. A large number of “private firms—family firms and simple partnerships” (Munro, 2010, p. 129) operating independently under the “protective umbrella of the Merchants Adventurers” (p. 129) were involved in the actual commerce of cloth trade. These small family firms, comprising of generally six members, used to operate on financial resources pooled from the family members and partners. If more capital was required then it “was

56 raised by borrowing, often by mortgaging properties” (Munro, 2010, p. 129) owned by the families of partnering members.

2.3.1.3.1 Contemporary scenario The market during and after the industrial revolution apparently had two extremes forms of enterprises (a) “capital-intensive industries – concentrated, oligopolistic, and corporate” and (b) “the light sectors – small, entrepreneurial, and often engaged in single-phase and flexible production” (Colli, 2003, p. 58). Colli (2003) believes that entrepreneurship remained alive amongst small and medium size, family-owned enterprises. Widening of the gap between large industries and SME (Small and Medium Enterprise) sector was apparently due to technological advancements before the second industrial revolution and the transformation of the “ownership and organizational structures of the enterprises” (Colli, 2003, p. 58). The modern free-market in 21st century seemingly operates on the two extremes forms of organizations as explained above. It is the small and medium enterprise where one can still find entrepreneurs backed by the family and community (Aldrich & Cliff, 2003). The trend is even more prominent particularly in Europe and Far East Asia (Bygrave & Quill, 2006). In these regions and rest of the world, often the family is a primary source of angel fund and other resources necessary to set up a business. Once a family oriented small business expands beyond the capacity of a single family to manage it can move from the one extreme of the spectrum to the other in the market. It takes “two or three generations [for an entrepreneurial family business] … to evolve into a managerial, public company … [if it can avoid disappearing due to] … the difficulties for the single family in managing a growing and complex activity” (Bygrave & Quill, 2006, p. 13). So “numerous firms [found themselves] … detached from the name and destiny of a particular family” (Boltanski & Chiapello, 2007, p. 19) in due course of time.

Nevertheless, family businesses, smaller in size in comparison to transnational corporations, are sustaining for multiple generations in several regions of the world. Typically their objective is to contribute towards the well-being and development of all members of the family in a way that it seemingly contributes to the sustainability of the business itself (Aldrich & Cliff, 2003; Colli, 2003). In Europe, Colli (2003) notes, the identity of the family can be grounded in a shared entrepreneurial activity organized along the lines of the extended family network. The business often generates employment opportunities and support for a family, while the family can also provide financial and human capital along with the

57 necessary expertise to the business. The said dualism seemingly allows reproduction of traditional family norms and relations into the organization hierarchy of the firm. In a European context the formation of an “internal work community” (Colli, 2003, p. 41) built upon the family lines, in an extended sense, can determine the association between the members working within the firm. Colli (2003) observed a similar phenomenon in Japan:

“Immediately obvious is the parallel with another apparently successful model of production organization, namely the Japanese one, where feudal loyalty relationships are reproduced in an enterprise to which employees are committed to a strong sense of community and membership.” (p. 42)

In Europe until the 1990s, family ownership exceeded 60% in around two-thirds of the small and medium-sized family firms. In Japan, virtually all the firms were owned by a family during 1980s; while in the US 95% of the total firms had family shareholdings by 1990s, reports Colli (2003). The ratio of family firms in other parts of the world is also significant (Poutziouris, Steier, & Smyrnios, 2004). Global Entrepreneurship Monitor (GEM) survey also suggests that close family, relatives, and friends are the biggest source of startup capital for entrepreneurs around the globe. GEM also suggests that 32.9% of investors are close family members, while 14.5% are other relatives. Friends and neighbors accounted for 15.3% of the total investors for small and medium entrepreneurs around the globe (Bygrave & Quill, 2006). Previous studies also suggest a strong correlation between family wealth and success of new ventures (Levine et al., 2016; Rodriguez, Tuggle, & Hackett, 2009).

Despite the strong involvement of family in the creation of a new enterprise throughout human history the research done to understand the relationship between family, community and entrepreneurship still need to go a long way (Aldrich & Cliff, 2003; Poutziouris et al., 2004). The modern definitions of entrepreneurship and its evaluative criterion also seem to miss the role of the family in shaping the intent and approach of an entrepreneur. An entrepreneur is rather seen as an economic agent who creates capital accumulation possibilities for the investor and himself, instead of a creative force for the socio-economic sustainability of the family and community, who can also be significantly backed by the same.

Although the research on the role of the family in entrepreneurial success appears to be a developing field, however, literature is available on the role of the family in ventures creation

58 and growth. It has been noted that entrepreneur’s family often helps in “opportunity recognition, the launch decision, resource mobilization, and the implementation of founding strategies, processes, and structures” (Aldrich & Cliff, 2003, p. 574). These inputs from the family are believed to influence the survival of the family firm and its outcomes, such as firm’s financial objectives and possible contribution to the well-being of the family. The family norms, values, relations, and attitudes can also be influenced in the short or the long run in this context (Aldrich & Cliff, 2003). Colli (2003) notes:

“Family ... is the main source of labor, skill, finance, and personal contacts. The kinship relations among the entrepreneurs act together with the personal connections in enhancing trust and knowledge, reducing transaction costs. The standing of a family inside the local society, and also the relations between its members and the wider community, are essential to the circulation of credit and information at the local level.” (p. 58)

Poutziouris et al. (2004) have highlighted various distinguishing features of family firms which can contribute to the success of family backed ventures. These features include devotion to family’s tradition and long-term vision, along with the ability of the owning family to nurture “high ethical standards, positive commercial values, and a sense of responsibility” (p. 8) among the new generation. The new generation also typically learns the necessary entrepreneurial skills from their elders in the family business can contribute towards smooth transitions of firms operations from one generation to another. The proper upbringing of the new generation can enable them to treat others with respect while maintaining an “operational flexibility, particularly in terms of ad hoc business solutions, human resource management, and reward systems” (Poutziouris et al., 2004, p. 8). Peredo (2003) also acknowledged that “Families – in this extended sense – use kinship, cultural, and religious rules in order to gain access to labor and to employment.” (p. 399)

Altruism is another unique feature of family firm’s social capital which is believed to minimize the agency cost and synchronize the interest of family members if practiced reciprocally and symmetrically by all family members. Such an unselfish approach toward family and non-family members involved in the business can increase the efficiency of operations often reducing the information gaps and monitoring cost of operations. It may not be necessary that the altruistic relationship exists only between the working family members. Altruism often exists between the members of the owning family and non-family members,

59 particularly when a context of reciprocity has been established within the firm’s culture (Karra, Tracey, & Phillips, 2006).

The sum of all resources in the family has been referred as family capital which includes financial, social and human capital (Pearson, Carr, & Shaw, 2008). It has been noted that financial success of the family entrepreneur can be significantly dependent on family capital of the family firm. The utilization of these resources can reproduce more of the same (Putnam, 1993b). The surplus if reinvested into the family business can create a virtuous cycle (Danes, Stafford, Haynes, & Amarapurkar, 2009). The process goes as follows:

“Family resources may be more than the sum of resource endowments because resources can be combined in different ways in varying circumstances. Family capital supports family firm managerial functions directly through the use of family money and labor or indirectly by creating relationship and activity patterns to be drawn upon.” (Danes et al., 2009, p. 201) … “Access and use of family capital is more critical to family firm success than actual family capital stocks.” (p. 211)

The use of family resources can reduce the risk of failure during difficult times. Despite low sales, family members can remain committed to the firm and fulfil their responsibilities despite the possibility of low remuneration. The human and social capital can sustain the firm despite financial capital becomes scarce. The chances of foreclosure can also be reduced which makes family firms more attractive to the private investors or venture capitalists. The support given to the firm during difficult times can be appreciated in the context of the socioemotional and material wealth gained to the entrepreneurial family in the long run. In other words, the firm can be sustained by family capital, while the family well-being can also be sustained by the firm as well in a virtuous cycle (Danes et al., 2009).

Capital accumulation or increasing shareholder’s value may not be the sole objective of a family entrepreneur (Basco & Rodríguez, 2009; Gomez-Mejia et al., 2011; Rothausen, 2009). In a study of 732 Spanish family firms Basco (2009) concluded that a family enterprise which focuses relatively more on the well-being of the family reinforces both the family and the business outcomes as compare to a firm which “eliminates family from their management and governance decisions.” (p. 90). Focusing on family needs may not mean that family interest is prioritized on the interest of the business; rather the family does not see itself as a distinct entity from its owning business rather a single integrated whole, synchronizing the

60 interest of the two. The business can be organized for the family and the family organized for the business, as otherwise “an enterprise cannot think only of the family and successfully compete in the marketplace” (Basco, 2009, p. 91). Basco (2009) summaries how the integration of family and business happens:

“… when developing strategy, these enterprises integrate family goals and consider resources that family members can add to the business … the importance of seniority (a family issue) is linked with knowledge, experience, and skills for promotion (a business issue). And evaluation and performance are linked to behavior and to quantifiable results. Development activities are considered that strengthen the links between business and family. The functions of the board of directors are linked primarily to the family orientation (such as succession planning, control of the family interests, decisions on the entry of new family members). Integration of family and business occurs in succession, with attention given to the future family– business relationship.” (pp. 90 - 91)

Rothausen (2009) also includes human and financial capital along with family’s social capital which can contribute to the firm’s family capital. Subsequent business success can benefit both the family and the firm, seemingly adding to the social capital shared by the both institutions. Rothausen notes:

“Family business leaders are in a distinctive position to be able to impact the degree to which the family and work systems support each other by focusing on intentionally designing jobs, family roles, organizations, and families; improving relationship and role quality; setting family and work norms and values that support the fulfillment of all members of the family; and using stakeholder wellness as criteria for family business success. Benefits that help with work-family enrichment are needed, as is redesign of organizations based on updated realities of peoples’ lives.” (Rothausen, 2009, p. 230)

The quote stated above substantiates the argument social sustainability can be increased through entrepreneurial activity if it does not prioritize economic goals over social goals. Similarly if entrepreneurial activity results in weakening the family bonds then resulting decline in social capital can also adversely affect entrepreneurial outcomes in the long run. So in a family firm within a communal context, an entrepreneur may be defined as someone who

61 uses resources from his or her family and community to create an enterprise to fulfill the economic needs and long-term well-being of the same family and community.

2.3.2. Muslim-Ethnic Entrepreneurial communities in Karachi, Pakistan

The entrepreneurs, who use family and community resources in a way which also benefits their family and community along with themselves, while maintaining socio-economic sustainability, can be abundantly found among the members of the three Muslim-Ethnic entrepreneurial communities selected for this study (Sahib, 2016). A significant number of members of these communities reside in Karachi. The city, being an economic hub of the country and largest in term of population, has attracted a significant number of entrepreneurs from across the country, including entrepreneurs from the three communities, after its creation in 1947 (Papanek, 1972). Despite these communities having centuries of entrepreneurial experience, the research done so far on them appears to be negligible. Levin (1974) mentions the names of “Muslim Khoja, Memons and Bohras, Khatris, Pirachas, Shamsis, and Chinioti Sheikhs” (p. 231) communities in Pakistani region having entrepreneurial tendencies. Papanek (1972) likewise refers to Halai Memon, Chinioti, Dawoodi Bohra, Khoja Ismaili, and Bengali Muslim communities. Search results in a number of online databases (see Appendix J) against the name of the community along with the keywords entrepreneurship or family business did not reveal any exclusive papers on these communities except the ones mentioned in Table 6.

Table 6: Exclusive research papers on Muslim-ethnic entrepreneurial communities

Research papers on Muslim-ethnic entrepreneurial communities from Pakistan

Community Papers Memon Levin (1974); Muhammad and Dana (2015) Dawoodi Bohra Egbert (1998); Pio (2010) Ismaili Dobbin (1996); Babcock (1971); Patricia and Butler (1996); Greene (1997)

Not even a single scientific paper on Delhi Saudagaran community could be found, however, their entrepreneurial orientation and economic contributions have been recently acknowledged by Sahib (2016) in his book on Chinioti entrepreneurship. Same is the case with Chinioti community. Papanek (1972) and Levin (1974) have mentioned Chinioti community in their papers, though haven’t discussed any details. The papers Papanek (1972), Levin (1974) and Werbner (1985) are also decades old. Work of Menning (1997) is also valuable in this context; however, it is not exclusively about Muslim-ethnic communities,

62 rather Menning has taken an impartial view on all entrepreneurial communities in Surat City in India. Papers by Babcock (1971), Greene and Butler (1996) and Greene (1997) on Ismaili community analyze them as immigrants settled outside Pakistan. This suggests the lack of research on the dynamics of Muslim-ethnic entrepreneurial communities in the Pakistani context. Following is the review of the limited amount of literature found on aforementioned Muslim-ethnic entrepreneurial communities. Table 7 summaries the forthcoming review of literature in this section.

Table 7: Summary of characteristics of Muslim-ethnic entrepreneurial communities as described in section 2.3.2

Summary of characteristics of Muslim-ethnic entrepreneurial communities as described in section 2.3.2

Characteristic Community (ref) Significant influence of religious authority in community Bohra 4 and Ismaili 3 matters Social inclusion of underprivileged community members Memon 4 Community members related to each other through family ties Memon 5 Key positions in the business held my extended family members Memon 5 Overlapping family and business relations, expanding business Memon, Ismaili 7 relations through matrimonial links Religiosity as a criterion to judge the personal credibility Memon 5 Customers and suppliers found in the same community Memon 5 Memon 7, Ismaili 7, Muslim entrepreneurs Investment coming from family and family relations residing in UK 2, Bohra 3, Entrepreneurs in Surat City India 6 Supporting the lesser off through capacity building Memon 7, 5, Ismaili 3, 7, Bohra 4 Negligible competition among community members Memon 5, Muslim entrepreneurs in Sialkot 1 Memon 6, Ismaili 3, Bohra 4, Pakistani An organized system to support the needy entrepreneurs in Manchester 8 The attitude of social exclusion toward members of others communities or casts at the time of establishing matrimonial and Memon 5, 7, Bohra 4 business relations References: 1. Akhtar et al. (2015); 2. Basu (1998), 3. Dobbin (1996) 4. Egbert (1998), 5. Levin (1974); 6. Menning (1997); 7. Papanek (1972); 8. Werbner (1985)

2.3.2.1. Socio-cultural context

The families within the respective communities appear to have a patriarchal orientation. The breadwinning role is typically assumed by the males while the female take care of the home and upbringing of the children (Afghan & Wiqar, 2007; Seaman, Bent, & Unis, 2016). Amongst Bohra (Egbert, 1998) and Ismaili community (Dobbin, 1996) the religious authority

63 also appears to have a significant influence on way family and community life is organized, and community resources are distributed. In the available literature, such a dominance of a religious authority in Memon, Delhiwala, and Chinioti community is not discussed, neither is it generally heard of. The individual identity is typically derived from “social bonding more than on individual talent or achievement” (Seaman et al., 2016). Afghan and Wiqar (2007) note:

“Pakistani culture is characterized by high power distance because the structure of organizations is hierarchical and power is typically centralized. Families, too, support a structure of hierarchy with the father being the head of the family and the eldest son having more say in decision making than the younger ones. Children are expected to respect and obey their parents and [generally] refrain from questioning their authority. The elders of the families, or buzurg, such as paternal or maternal grandparents or great grandparents are also considered wise and experienced and are to be treated with respect and reverence. Sibling rivalry is discouraged and siblings are instructed to respect each other from an early age.” (p. 8)

In such a family system the authority seemingly flows from top to bottom. The elders appear to unconditionally assume the responsibility to take care of the young ones until they are old enough. What is often expected in return is respect for parents and other elders, moral and financial support when they become aged, and adherence to the norms of the community. The family apparently becomes a source of establishing enforceable trust at the community level through a process of reciprocal exchange (Portes & Sensenbrenner, 1993). The community often remains inclusive of related members irrespective of their capability to make an economic contribution toward the family or community. In case if a person is handicapped temporarily or permanently, the bounded solidarity (Portes & Sensenbrenner, 1993) among the extended family and community appears to encourage everyone to come forward and contribute towards the uplifting such a person. Adherence to a religious code can further reinforce such behavior (Afghan & Wiqar, 2007; Seaman et al., 2016).

2.3.2.2. The community – family – business nexus

Memon, Dawoodi Bohra and Ismaili communities appear to organize their business, family and community life in a synchronous way. Papanek (1972) explains that these entrepreneurial communities in South Asia are often versatile and inclusive to an extent that jobs ranging from “street hawker to company president, is held by members of the group” (p. 19). It is 64 possible that a particular community might be more inclined toward a specific industry, such as textile or grains, however, being “ascriptive [these communities allows a] … considerable amount of social mobility” (Papanek, 1972, p. 19) within their boundaries. There appears to be no class barrier on any member having entrepreneurial intentions. Presumably, the ease of entry by community support, easily available financial support, social capital, information access, connections with suppliers and potential customers, make self-employment a preferred career choice for community members. Such a level of support can contribute towards a continuous stream of opportunity creation within the community (Portes & Sensenbrenner, 1993).

The literature on the aforementioned communities’ highlights that strong family linkages can play a key role in business development and to sustain family and community life. The Memon in Pakistan, according to Levin (1974), are related to each other through family ties. They typically share key management positions in companies owned by their relatives. This overlapping relationship seemingly aligns with their social and business interests. The owners of “Adamjee’s and Bawany’s [Memon entrepreneurial families]… have long been related to each other through family ties” (p. 239). Papanek also makes a similar observation:

“Additional features of the business communities include the prevailing traditional custom of arranged marriages within the group, which often affects the ownership and inheritance of assets and a frequently highly conservative tendency with regard to the status of women and the role of formal education.” (Papanek, 1972, p. 30)

The business in such communities often provides income for not just sustenance but also for celebrating rituals, festivals, and community-related events like marriage ceremonies, a pattern similar to what has been observed in bazaar’s in Ottoman (Gharipour, 2012) during middle ages. The guild members and traders in Ottoman bazaars were also recognized for religiosity, not for their material prosperity, something similar to what Levin (1974) notes for the Memon in Pakistan. According to Levin, “reputation for being pious Muslims, which has been attached to the Memon contributes greatly to their commercial success” (p. 232) presumably creating an atmosphere of enforceable trust (Portes & Sensenbrenner, 1993) among the community members. Levin (1974) further notes:

“Very often the industrial enterprises ... disposes of its output or purchases the necessary raw material through the trade network of the other ... Memon association

... for example, the wholesale commercial firm of Kassam Brothers serves in Karachi as the marketing agent for the textile mills of the Bawany, Dadabhoy and Husein Ibrahim groups ...” (p. 239)

In this context, cultural and religious values appear to play their part in providing a discourse to rationalize the reciprocity exchanges (Portes & Sensenbrenner, 1993). The communal bond can also become a source of labor, expertise, market intelligence, connections, suppliers, and capital to develop the business. The trade network within the respective communities often operated on the same lines. Basu (1998) notes that long-run success of family firms depends on “access to and use of informal (personal and family) sources of capital at the time of business start-up” (p. 317) Apart from that “access to informal sources of information through other family or community members being in the same line of business” (Basu, 1998, p. 317) is another reported advantage Asian entrepreneurs operating in UK, including of Pakistani origin, apparently receive from their communities. Egbert (1998) has made a similar observation about Bohra community operating in Tanzania, in his view the key competitive advantage Bohra entrepreneurs have over other entrepreneurs is “the possibility to receive financial support in the founding phase of business … with extremely favorable conditions” (p. 133). The pool of funds for this loan scheme appears to have organized by “established entrepreneurs” (Egbert, 1998, p. 133), as per the instructions of Bohra’s religious authority, to facilitate other community members in business startups. Papanek (1972) also establishes the significance of community background on similar lines, he notes:

“On the one hand, members of business communities have had extensive training [from seniors in their community] in business skills and established connections with a network of information and credit facilities within the community itself. In addition, membership in a business community serves to identify a person in terms of a significant network when his credit worthiness is evaluated by outside agencies or when he seeks employment ... (p. 30)

Similarly, in Surat city, various entrepreneurial communities do business on informal lines (Menning, 1997). The financial and information support which exists within the “extended kin ties and the putative or mythical kinship uniting members of the same caste or religious community [is preferred over] … formal and impersonal types of outside support and organization” (p. 73) by the community members. Menning (1997) notes:

“When an individual has access to zero-interest loans from his family firm or his ethnic community, he has little need to approach lenders such as banks or money- lenders for capital. In the same way, entrepreneurs often prefer to get advice and training from family and caste members rather than relying on external sources like state agencies, vocational schools, and so on.” (p. 73)

2.3.2.3. Bounded solidarity

Community members belonging to lower socio-economic class within the community are often facilitated first through employment and later in acquiring “entrepreneurial positions” (Papanek, 1972, p. 30) by the wealthier businessmen of the same community. Lewis (1937) reported a similar phenomenon to have occurred a few centuries before in Ottoman guilds, indicating a continuation of the legacy of communal spirit inspired by the teachings of Islam. Papanek (1972) considers the “continuing supply of manpower for business occupations” (p. 30) and their integration into the community-driven enterprises as a notable phenomenon. This tendency “to include a range of socio-economic classes are extremely significant aspects of the operation of these traditional social groupings” (Papaneck, 1972, p. 30). A similar contribution by Bohra entrepreneurs has been noted by Egbert (1998) who suggests that they created “employment opportunities” (p. 133) for African workers by starting new business enterprises played an important macroeconomic role.

The priority to maintain community bonds can reduce the spirit of competition and encourages the cooperative behavior. Levin (1974) notes that competition within the Memon community was “not permitted [with the] … members of their own caste” (p. 239). Competition with the member of the same community or extended family might weaken social bonding which is believed to be the primary asset of the entrepreneurial landscape of such communities. Akhtar et al. (2015) studied the entrepreneurial culture in Sialkot region, Pakistan, and found “risk taking [to be] … almost negligible” (p. 243). “Risk taking leads to aggressive competitive behavior” (Akhtar et al., 2015). However, Pakistani entrepreneurs were noted to avoid risk taking, so they also avoid competition which did not significantly affect their economic sustainability either. The fundamental reason for avoiding the risk- taking behavior is because the “businesses are being operated at a family level” (Akhtar et al., 2015, p. 243). Menning (2010) emphasized the significance of this personalized trust when entrepreneurs of Surat city (India) face the uncertain market conditions. Menning notes:

“This general-purpose aspect of personalized trust is especially important under conditions of highly imperfect information, such as are present in the widely fluctuating markets in Surat. In these situations, trust in persons functions as a sort of bounded rationality in the face of uncertainties about external events and system ... “Reliance on moral bonds and reputation may prove more rational in some circumstances than adherence to formal rules and routines as a means of improving efficiency, reducing transaction costs and insuring compliance in business deals.” (Menning, 1997, p. 83)

A much broader system of community support exists in various communities where the well- off individuals or families appear to be responsible to provide support to the underprivileged class of their community. Such a support to the needy, in view of Papanek (1972), is a “definite obligation [on the shoulders of the] … prominent or wealthy persons” (p. 28). The community typically expects their prestige and wealth to be utilized for the service of the community to the extent possible. Prominent businessmen within the community preside over various “community institutions” (Papanek, 1972, p. 28). They often support the community in various ways, such as by giving “personal donations [mediating] … between contending parties, and provide business acumen and personal connections for the solution of financial problems” (Papanek, 1972, p. 28). In this context Papanek mentions an example from Khoja Ismaili community:

“The most dramatic illustration of such a combination of activities and the use of leadership prestige to advance economic goals is provided by the Khoja Ismailis. One of the major functions of the well-known Jubilee ‘weighings’ of the Aga Khan has been the collection of funds from his followers as a religious obligation. In the last such weighing, conducted in Pakistan in the early 1950s, these funds were collected in terms of shares in a finance corporation (Platinum Jubilee Finance Corporation), and capital was subsequently lent out to members of the community through credit cooperatives and other community institutions.” (Papanek, 1972, p. 28)

Dobbin (1996) has also noted the role of wealthy Ismaili families in the development of their communities on similar lines. Bohra community also organizes itself likewise. Egbert (1998) notes that in Tanzania Bohra community has organized an “extensive financial security system [to facilitate] … the local community members in private and business affairs” (p. 131). The fund is organized, it is suggested, through the collection of “deposits, tax payments

68 and voluntary contributions” (Egbert, 1998, p. 131) particularly from the established Bohra entrepreneurs for those in “situations of individual hardships” (p. 131) or those who intends to start their business for the first time. Adhering to the Islamic code, the Bohra entrepreneurs appear to avoid investment in banks or other interest-bearing financial products. For the same reason, the fund organized by the community provides interest-free loan which is particularly useful during the economic recessions, presumably preventing businesses from bankruptcy. On the contrary, a high interest rate on loans from the banks during an economic recession can create cash flow problems for small businesses in addition to the apparent spiritual discomfort caused to the borrower. Alternatively, the community manages a fund, which may not just help the members during the situation of crisis but also can be used to set up businesses in a supportive manner. The fund helps community members to achieve economic independence and often help to become a contributing member of the community. In exchange for such a support, the community members have to strictly adhere to the communal code established by the Bohra religious authority (Egbert, 1998).

Werbner (1985) has made an observation about the various types of causes for which members of the Pakistani community in Manchester often donate. The charity typically goes to various venues which can include: organizing funerals of deceased community members, construction of local mosques, supporting the volunteers involved in disaster management in Pakistan in case of floods or earthquakes, helping poor in general through mosques, and even helping non-Muslims. Such contributions presumably establish the position of the donor on communal, national, religious and humanitarian grounds.

2.3.2.4. The inclusion of members of other communities

Egbert (1998) while analyzing the Bohra community of Tanzania, argued that it is by virtue of birth or marriage a person can become a member. Only the Bohra community, a small minority in a country appears to enjoy the economic advantage offered by the community. Ismaili community being similar to Bohras appears to follows a similar exclusivity. This observation may not be generalized on other communities like Memon, Delhiwala and Chinioti in Pakistan; for example, factory labor in their firms need not belong to the same community (Papanek, 1972). A similar observation can be conveniently made for other businesses owned by Memon, Delhiwala and Chinioti in Pakistan, but not in India due to Hindu-Muslim differences (Menning, 1997). The social initiatives organized by these

69 communities may prioritize their own community members; this, however, needs to be substantiated with evidence.

At the time of establishing business and matrimonial relationships, there can be a significant bias toward their own community members; an alternative scenario has not been reported either by Papanek (1972) nor Levin (1974). Such exclusivity is often a general trend among kinship based ethnically oriented community networks. In Egbert’s (2009) view such networks “include certain persons and exclude others” (p. 674). To establish matrimonial and subsequent business relationships elders typically need to be aware of the whereabouts of the other party. Since a significant number of marriages are often decided by the elders; as it can be easier for them to make a decision when choosing a bride for their sons or husband for their daughters who have grown in front of their eyes. Same can be claimed in context of business relationships as building trust with a stranger can be relatively difficult (Afghan & Wiqar, 2007; Menning, 1997). One can safely assume that this exclusivity, at least in context of business relations, is perhaps a cultural phenomenon as the Islamic teachings do not discourage trade with people of other faiths. In history it has been noted that “both Christians and Jews were generally incorporated into the religious life of their guilds [in Ottoman era] without much difficulty”14 (Kuran, 2000, p. 45).

To summarize the literature review done in sections 2.3, it can be suggested that new enterprise creation has been significantly backed by the family and community throughout known history even in contemporary times. Apparently, the succinct amount of literature on Muslim-ethnic entrepreneurial communities also suggests the same. It can be noted that that the entrepreneurs often risked the resources from immediate and extended family keeping in view of the safety net provided to them by the same personal relations. It appears that the primary focus of entrepreneurial activity before the industrialization in Europe, and other parts of the world is to facilitate the growing sustenance needs of the family in its extended sense. It can be suggested in light of the available literature on the history of enterprise reviewed in section 2.3.1 that socially embedded entrepreneurial activity in a collectivist context can reproduce the same socio-cultural order from where it originated, in a virtuous- socio-economic-cycle, if the ideals and aspiration upheld by the entrepreneurs are grounded in collectivist values. However, in a modern free-market, as described in section 2.2,

14 Ironically today Arab Muslims entrepreneurs are having an altogether opposite experience in Lower Galilee (Israel) at the hands of dominant Jewish settlers (Sofer & Schnell, 2005). 70 entrepreneurs often reproduce an environment which may not be conducive for collectivist societies. It can be inferred, venture creation in both collectivist societies and modern free- market follow two different paths producing distinct firm designs embedded with unique socio-cultural, economic, political and historical contexts. The distinct design of the firm can reproduce two different sets of socio-cultural, economic and political conditions, often contradicting one another. The normative criterion to evaluate the productivity and usefulness (Baumol & Storm, 2010) of each can be different in both scenarios as well.

2.3.3. Detrimental effects of high social bonding

The bonding relationships within the family can insist on abiding by some norms damaging to the business. Literature emerging from western sources does highlight some detrimental effects on bonding social capital. Poutzioris et al. (2004) suggest that nepotism, lack of meritocracy and professionalism, conservative and introverted approach, inflexibility, lack of formal communication and family disputes are some of the ways bonding social capital within the family can negatively affect the family business. The mutual care and trust can make it easy to engage “in moral hazard, … shirk, free ride, and consume perks” (Karra et al., 2006, p. 874). Table 8 provides the summary of literature review done in this section.

Table 8: Possible downsides of high bonding social capital

Possible downsides of high bonding social capital Examples of possible downside

Nepotism and disputes among family members 11

Inefficiency in financial and operational management 7, 8, 11

Demands for community support can lead toward bankruptcy for business 8

Lack of updated and fresh insight, due to lack of outside exposure particularly of elders 1

Exclusion of outsiders, excess claims on community members 2, 9, 10

Restrictions on individual freedoms and downward leveling norm 9, 12

Prevailing social ills due to restricted outside intervention 3, 4, 9

A resource-full community with high bonding capital may avoid sharing its resources with improvised communities 2, 5, 6

References: 1. Arregle et al. (2015); 2. DeFilippis (2001); 3. DeKeseredy and Schwartz (2010); 4. Evans (2016); 5. Evans and Syrett (2007); 6. Higuchi (2014); 7. Karra et al. (2006); 8. Levitte (2004); 9. Portes (1998); 10. Portes and Sensenbrenner (1993); 11. Poutziouris et al. (2004); 12. Woolcock (1998)

Excessive drawing by family members or extra urges from the community to support the needy can financially burden the business converting them into welfare agencies also leading

71 to their bankruptcies in worst case scenarios (Levitte, 2004). Bonding with elders in the family in an evolving market and political economy can also hinder the growth of the business. The elders, who have worked with a set of old public institutions and inside the markets which no longer exists, can impose their experience on the juniors. Arregle et al. (2015) note:

“… business advice that family members can provide to entrepreneurs in these emerging countries is probably of lower value or quality as they usually have little expertise or lack an understanding of business development or competition. Although some family members may have experience or knowledge acquired before these economic changes, their knowledge may be of lower relevance to entrepreneurs in the new institutional and economic setting.” (pp. 334-5)

The strength of ties within a community can be sometimes paradoxical as it can cut both ways. Portes (1998) have reviewed at least four negative consequences of strong relations among ethnic communities: “exclusion of outsiders, excess claims on group members, restrictions on individual freedoms, and downward leveling norms.” (p. 15). The bounded solidarity can restrict the inclusion of outsiders, subsequently confining the economic benefits of social capital within an entrepreneurial community. DeFilippis (2001) argues that such exclusionary nature of some ethnic communities “completely closes off the market, and access to the market, to anyone who is not part of the ethnic group creating the enclave” (p. 792). Woolcock (1998) refers it as lack of linkage with extra community networks and argues that such a lack of autonomy can also restrict the individual members of a community to engage with business opportunities outside the network. However, in his view, if the autonomy for individuals within a community is high, yet the social cohesion within the community is low then the community can eventually face the problem of Anomie (a distrustful and hostile environment). On the other hand, if the cohesion is high yet outside linkage with others is restricted then the community can remain stuck in a vicious circle of poverty and other social ills what Portes and Sensenbrenner (1993) refer to as downward leveling norm.

A high degree of individual freedom to engage with economic opportunities outside the community and high degree of social integration within the community is often desirable (Portes & Sensenbrenner, 1993). Portes (1998) also acknowledged the problem of restrictions on individual freedom typically caused by excessive group loyalty with the community

72 members. As a consequence, the community can suffer from the downward leveling norm where the living standards can also remain stagnant, particularly in economically marginalized communities. For the sake of loyalty to the group, the community members can be discouraged to economically engage with extra community networks which may offer opportunities for economic prosperity for individual members. Such restrictions can add to the vicious circle also particularly when the community culture allows free riding, converting businesses into charity organizations, subsequently leading to their collapse.

Binding social capital can also be a breeding ground for social ills and venues of unproductive entrepreneurship like that of “mafia families, prostitution and gambling rings, and youth gangs” (Baumol & Storm, 2010) where even unwilling members can get stuck into the vicious circle only because they do not have anywhere else to go. Others can also avoid accepting members from such groups because of their background (Evans, 2016). These examples often display “the characteristics of social capital — symbolized identities, tight networks, and the requisite displays of trust” (Evans, 2016, p. 53). Such restrictions imply that “embeddedness in [certain] social structures can be turned to less than socially desirable ends” (Portes, 1998, p. 19).

The power system within the social group can also influence the flow of resources from the privileged to marginalized end. If those who control the resources restrict the free flow of physical capital then the idea of having good trustworthy relationships with community members become meaningless, at least in an economic sense (DeFilippis, 2001). Evans and Syrett (2007) note:

“It is therefore a vertical dimension of social capital, which may permit the less powerful to lever resources, ideas and information from more formal institutions beyond their ‘community’” (p. 59)

This can be claimed for atmosphere within the community and also in between different communities. A privileged community, in control of material resources, might restrict its distribution to the marginalized ones where it is more needed. In this context, binding social capital (intra-community bonding) in absence of bridging social capital (extra-community bonding) can create problems by excluding those who are less privileged and less powerful (DeFilippis, 2001; Higuchi, 2014). According to DeFilippis (2001):

“Simply put, certain social networks are in greater positions of power than others, and they can therefore yield much more substantial returns to their members when those networks are engaged in social or political conflict.” (p. 791)

In a market society class conflict is said to be a default phenomenon, which paradoxically instrumentalizes the existence of social capital within some networks or communities. In other words, privileged access to social capital within networks in a market society can make those networks valuable. Such networks may not be open for everyone in the society due to “competitive nature of capitalism” (DeFilippis, 2007, p. 793). In a free-market context, even social capital can become a means to economic capital. Social capital, in view of DeFilippis (2007), “must therefore be premised on the ability of certain people to realize it at the expense of others” (p. 793) in the modern free-market. The economically marginalized and politically disempowered communities in a market society can also become morally corrupt while instrumentalizing their social capital for socially destructive ends (DeKeseredy & Schwartz, 2010; Evans, 2016; Portes, 1998).

DeFilippis (2001) argues that existence of social capital might also take a community away from economic prosperity. It is also possible that “economic growth and development might promote the destruction of trust-based noncommodified relationships” (DeFilippis, 2001, p. 797). Colonization of the social sphere by a free-market can also immerse the communities “in the commodity relations central to the capitalist economy” (DeFilippis, 2001, p. 797) leading to the dissolution of social capital. Hence there is not enough evidence to assume a positive economic influence of social capital in the context of unique power dynamics and competitive atmosphere of a modern free-market.

2.4. The Research Gap

Dobbin (1996) has explored various other entrepreneurial communities in Central and Far East Asia, including Mestizo (Chinese), Peranakan (Chinese), Parsi (Indian), Nattukottai Chettiar (Burmese), and Chinese in Philippine and Java region. Gujratis, Marwaries (Nath, 2000), Dalits (Bal & Judge, 2010), Patidar and Jat (Bal, 2006) are some communities of Indian origin who appears to have similar characteristics. Immigrants from Albanians (Halkias et al., 2009), Korean, Pakistani, Mexican, Hispanic, Latin, African American in western countries also tends to organize themselves in a similar manner (Danes, Lee, Stafford, & Heck, 2008; Zimmer & Aldrich, 1987). These are just a few examples. However,

74 it is hard to find similar studies on Muslim-ethnic communities around the world, particularly the ones residing in Pakistan.

The limited literature reviewed in section 2.3 does not present a theoretical model to explain the socially sustainable entrepreneurial activity which contributes towards not just economic but also the sustainability of entrepreneur’s family and community. As mentioned previously, none of the papers appears to discuss the dynamics of Delhi Saudagaran and Chinioti community. The culture of Memon community and its influence on the entrepreneurial orientation of the community has apparently been the core focus of only three papers, while others only provide a brief description.

The need to understand socially sustainable communities in the modern world may be considered urgent due to the reported incapacity of free-market to provide a facilitative atmosphere for socially sustainable and inclusive communities as discussed above. An alternative theoretical model is needed to address inequality, poverty, crime and loneliness at the peripheries of modern societies caused by the disintegration and exclusion. On the contrary, ethnic entrepreneurial communities even in modern societies with a high degree of social capital can have a lesser degree of such problems (Putnam, 2000; Woolcock, 1998). A significant body of literature appears to highlights the role of social capital in the family and community networks on family businesses or community driven entrepreneurship. However, there appears to be negligible literature on how the social capital (the family and community relations) is generated and preserved within the entrepreneur’s family and the host community, and how entrepreneurial activity influences this preservation. Contrary

In the western world when modern free-market disintegrated collectivist societies the affected population came up with an idea of cooperatives (Curl, 2009; Fairbairn, 2004). However, at places where socially sustainable communities are already in place, it may be difficult to locate examples of adoption of cooperatives as an alternative to solve social and economic problems of the community. There is evidence to suggest that the entrepreneurial communities typically have a system of community development where the elite of the respective communities voluntarily contribute towards the welfare of the needy in the community or work for their economic empowerment. The unemployed ones are often provided employment, and those with entrepreneurial zeal are often provided finance, guidance and necessary support to set up their own businesses (Dobbin, 1996; Egbert, 2009; Papanek, 1972).

Keeping in view the benefits offered by the socio-economic system in question, while not ignoring the possible downside (Portes, 1998; Portes & Sensenbrenner, 1993; Woolcock, 1998), the theoretical model to be developed in this study, if replicated, may be expected to improve socio-economic sustainability marginalized communities. However, in order to effectively do so, a much detailed study is needed to document the best and worst practices from thriving entrepreneurial communities. The body of research already available and expected to be produced in future can also help in developing a strong case against the indiscriminate imposition of modern free-market designs on collectivist societies. Policymakers, particularly in the developing countries need to give due consideration to economically empower existing communities, it can be suggested, instead of creating conditions to replace them with free-market structures. It is possible that various communities across the world are not entrepreneurial, in Pakistan for example, Urdu speaking or Muhajir community (Bhavnani, 2016; Haq, 1995), Saraiki community (Hashmi & Majeed, 2014) or Bengali and Bihari immigrants (Haider, 2016) are not known for their entrepreneurial orientation in comparison to the three communities selected for this study. Hence such communities can use the outcome of this research to improve their socio-economic and cultural sustainability.

Influence of affluent class within the communities also needs to be studied from the perspective of how it can be used for the advantage of the community. Control of resources by the elite, it has been noted, can be a barrier in the social and economic mobility of the marginalized community members particularly when there is class division as a result of which upper and lower classes are not sufficiently connected (DeFilippis, 2001; Evans & Syrett, 2007). The affluent and influential class can play deterring role against factors contributing to the sense of deprivation among vulnerable class if it exists in the community. The elite by taking an active part in the creation of economic opportunities can set examples of trustworthiness, cooperation and spirit of sacrifice for the rest of the community to emulate. It is known that the elders of Bohra (Egbert, 2009), Memon (Papanek, 1972) and Ismaili community (Dobbin, 1996) indulge in redistribution of wealth and creating an atmosphere of mutual support and cooperation among the community members, thus setting an example for community members to follow. Peredo suggests:

“Just as one can observe different properties, rules, and regulations related to kinship, so different forms of entrepreneurial activities can be distinguished (blood and

marriage-based business, spiritual kin-based enterprises, and community based enterprises). Each operates under two economic systems with its own logic: one based on kinship and the other on markets. In all of these diverse kin-based enterprises, the sense of collectivity and social capital acts as an engine for continuous learning, innovation, and adaptation to market opportunities. Patterns of kinship practices can play a critical and positive role in the process of local development as in the case of the CBE [Community Based Enterprise]” (Peredo, 2003, p. 399)

Venture creation within a modern free-market context in comparison to entrepreneurship in a collectivist – family and community driven – context can produce a distinct design of firm and market order. Different sets of meta-norms produce divergent paths of institutional evolution (see Chapter 4 in Schumacher, 1973). Both may perform differently in the market and produce a different set of socio-economic externalities in a macro context. The modern free-market context may rather follow a more rationalistic15 approach when establishing a new company or expanding an existing one; may prioritize for capital accumulation; incorporate a bureaucratic order once grown out of the capacity to be managed by the founders, and can “deterritorialize and reterritorialize” (Deleuze & Guattari, 1983, p. 231) the non-market entities in its surroundings in the long run. Social responsibility can either be absent (Friedman, 2007) or maybe strategize to benefit the shareholders of the company (Kotler & Lee, 2005).

On the contrary, the family-community centric approach would be more dependent on the information and finance from the informal source of family and community, may strive for the financial security of the family while maintaining the socio-economic sustainability. They may grow to an extent required to accommodate the expanding family while reinforcing the bonding within the family and community. The research on the later needs to go a long way more so because each community may offer a unique set of normative experience, methods and outcomes. There are communities which have not been explored in much detail particularly in Pakistan, and the current study intends to make an attempt in this direction.

15 Referring to opportunity analysis through a rationalistic method (a business plan), before involving an institutional investor such as venture capitalist or a bank. 77

3. Research Strategy for Theory Building

This chapter covers the research strategy adopted to collect, process, interpret, compare and analyze the data. Section 3.1 of this chapter describes the scope and delimitation of the study. Section 3.2 describes the research paradigm. Section 3.3 then explain the rationale behind the selection of the Eisenhardt’s mix method research strategy. Section 3.4 describes in detail the step by step process of Eisenhardt’s research strategy (ERS) of building theory through comparative case analysis. Section 3.5 finally elaborates how each step in ERS was applied, what challenges were faced and overcame in the application of each step.

3.1. Scope and Delimitation of the Study

In the previous chapter, it was identified that there is negligible literature on Muslim-ethnic entrepreneurial communities in Pakistan. Furthermore the literature on ethnic entrepreneurship also insufficiently theorizes the process of balancing economic and social sustainability through socially sustainable entrepreneurship. To fill this research gap this dissertation aims to build a theoretical model16 of socially sustainable entrepreneurship grounded in the data from Muslim-ethnic entrepreneurial communities in Pakistan.

The selection of Memon, Delhi Saudagaran and Chinioti communities was done as they are known to be the top three Muslim-ethnic entrepreneurial communities in the country and who has also been able to socially sustain themselves for several generations in view of Saqib (2016) and Papanek (1972). Since Karachi is considered the economic hub of the country and a significant majority from these communities reside here; so entrepreneurs from the three communities residing in Karachi were interviewed. The other two known Muslim-ethnic entrepreneurial communities namely Ismaili and Bohra were also initially included in the study; however, later the two were excluded as their community culture and organization was found to be significantly different from the rest of the three. This difference was because of

16 A theory explained in “a diagram … as a sequence of steps in the process” (Creswell, 2012, p. 428) … “a visual model … that interrelate the categories … or … that describes the interrelationship of categories” (Creswell, 2007, p. 65). Theory referred in the above definition will be defined as “a set of well-developed concepts related through statements of relationship, which together constitute an integrated framework that can be used to explain or predict phenomena” (Charmaz, 2006, p. 186)

78 the overarching influence of their spiritual leaders and jamaat khana (a congregational space for religious and community-related activities) on the overall dynamics of the community.

The in-depth semi-structured interviews capturing the experiences and observations of entrepreneurs from the Memon, Chinioti and Delhiwala were the major source of data for this study. Furthermore, several documentary sources were used as a secondary source of data, these sources were (a) Saudagar, a monthly chronicle published by Delhiwala, (b) Memon- alam (a magazine) and a newsletter issued by Memon community, and (c) a Kamyab log (Urdu), a non-academic work published in a form of a book by Dr. Amjad Saqib on entrepreneurs of Chinioti Community. The book, Magazine, chronicles and newsletters often contained short biographies of important community personalities which revealed important details about the community culture. Direct observation was the third source of information which was used to develop field notes about how things happen inside business and home. These observations were limited as the community norms prevents strangers to freely mix with the community members for an elongated period of time. Therefore, data taken from documentary sources and in-depth semi-structured interviews from Memon, Delhiwala and Chinioti communities were processed and analyzed in the light of direct observation to find answers to the research question and attain the goal of the study.

3.2. Selected Paradigm

Research strategies emerge from their respective paradigms, while paradigms exist in well- established domains of science, just like rationalistic paradigm is well established in the domain of natural sciences; a similar claim, however, cannot be made about any paradigm in the sub-domains of social sciences and humanities. In this context, entrepreneurship as a field is considered “pre-paradigmatic” by some researchers. Bygrave argues:

“A paradigm in the pre-theory stage is like a jig-saw puzzle with a framework but with most of the pieces missing. We must first find the pieces before we see how they are connected together. At this stage, we should be carefully finding those pieces with meticulous research. With enough pieces, we will start to see patterns emerge. From those patterns, we can start to build partial theories.” (Bygrave, 2007, p. 45)

Once the field is established in future the researchers would be able to pick easily from the established paradigms in the respective field, however, at present, the choice is more difficult. It is recommended that a researcher would experiment with multiple paradigms and research 79 strategies, and even combine them. It is suggested that “paradigm boundaries” are penetrable “and that paradigms, even if they cannot be united, may interact instead of being sharply delimited” (Neergaard & Ulhøi, 2007). For example, Amaratunga and Baldry (2001) combined positivism and realism in their study to interpret their findings.

A paradigm is a set of assumptions or a lens through which reality is observed and understood. Creswell (2007) and others (Crotty, 1998; Lincoln & Guba, 2013; Maykut & Morehouse, 1994; Schwandt, 2007) suggest that the interpretation of data is influenced by assumptions about the nature of reality (ontology), how reality is known (epistemology), and role of values (axiology) in analyzing the data. The assumptions which shaped the interpretation of data, analysis and conclusions of this study are:

 Ontological assumptions: It is assumed here that meanings associated with experiences are socially and historically constructed; so the data from the respondents and documentary sources from the community would be interpreted in the light of the socio- cultural, historical and ideological contexts prevalent in the community (Creswell, 2007; Maykut & Morehouse, 1994). It is further assumed that it is seldom possible to isolate independent and dependent variables and observe them in isolation to other influencing factors. On the contrary, a particular event is influenced by or influences every observable or non-observable factor in play within the context of the study. It is possible that every event, factor or process would be affected by every other event, factor or process in a multidirectional way, and it is advisable to study all of them in a holistic way and in their natural context. It is possible for the researcher to develop plausible understanding about the web of relationships between the factors, events and processes in a given context (Guba & Lincoln, 1982; Maykut & Morehouse, 1994)  Epistemological assumptions: It is also expected and acknowledged that the process of interpretation would be influenced by researchers own ideological, socio-psychological (Maykut & Morehouse, 1994) constructions, “personal, cultural and historical experience” (Creswell, 2007, p. 21; Guba & Lincoln, 1982). However, due diligence is needed to verify that the point of view of the respondent is understood and that the researcher has been able to empathetically understand the verstehen or underline meaning of the respondent's articulation of the phenomenon under study (Schwandt, 2007). In terms of practice, the questions become broad and general so that the participants can construct the meaning of a situation, a meaning typically forged in discussions or

interactions with other persons. The more open-ended the questioning, the better it is, as the researcher listens carefully to what people say or do in their live setting. Thus, constructivist researchers often address the processes of interaction among individuals. They also focus on the specific contexts in which people live and work in order to understand the historical and cultural settings of the participants (Creswell, 2007; Lincoln & Guba, 2013). It is further assumed that the meaning and significance of emerging ideas, themes, constructs and their relationship is value-specific, time-bound and would make sense in contextually similar scenarios (Guba & Lincoln, 1982; Lincoln & Guba, 2013; Maykut & Morehouse, 1994). The emerging body of knowledge from a collectivist, religiously oriented social order in the South Asian region would be difficult to generalize beyond a similar socio-cultural and ideological context. Each individual would have his or her own construction of reality; hence the reality in a holistic sense would be an interconnected sum of constructions of all participants (Maykut & Morehouse, 1994). Multiple observers can come to different conclusions about the reality (Guba & Lincoln, 1982); however, there is a possibility of convergence toward a common understanding at the end of analysis (Guba & Lincoln, 1982). The ideas that would emerge from the interpretations of the data would be used to inductively come toward a model or theory of entrepreneurship for the respective communities (Creswell, 2007).  Axiological assumptions: The values of the respondents, the value system prevalent within the communities will be acknowledged and respected. The values of all participants in the research, including researchers, can influence the conclusions drawn from the data. So the set of values playing their role in shaping the outcome of this research would be clearly articulated, where and when necessary (Creswell, 2007; Lincoln & Guba, 2013).

These assumptions have been discussed by various authors under different terms. Guba and Lincoln (1982) earlier termed it as naturalistic, however, later the set of assumptions were given the name of “social constructivism” (Lincoln & Guba, 2013; Schwandt, 2007). “Interpretivism” (Andrade, 2009; Creswell, 2007), “phenomenology” (Mackenzie & Knipe, 2006; Maykut & Morehouse, 1994; Schwandt, 2007) and “realism” (Amaratunga & Baldry, 2001; Crotty, 1998) are three more terms used in the literature to describe the same paradigm. This study refers these set of assumptions about the ontological and epistemological nature of reality as social constructivist paradigm (SCP), as this term appears to be more popular in the literature.

3.3. Choice of Research Strategy

The toolset incorporated by qualitative researchers can comprise of, but not limited to, “case study, personal experience, introspective, life story, interviews, observations, historical accounts, interactional, and visual texts” (Denzin & Lincoln, 2005, p. 3). The qualitative toolset helps the researchers to develop a better understanding of the experiences, their underline meanings and motives behind the individual action, and the significance associated with the outcomes of the behavior under study (Denzin & Lincoln, 2005). Previous literature (Mackenzie & Knipe, 2006) also acknowledges that qualitative studies typically follow SCP.

In short, qualitative research intends to enhance our understanding of the social phenomenon in their natural settings. Since the emphasis is more on the meaning and views of participants; so the qualitative investigation does not just focus on what is being done, but also on how something is being done and why it is being done. The rationale behind a particular action or a series of actions can have their roots in a socio-cultural and ideological landscape where the participants belong; entrepreneurship, as described in the literature review, qualify as such a phenomenon.

Entrepreneurship is considered to be a non-linear rather unpredictable phenomenon; its outcomes are not possible to forecast using some equations, as it is done in natural sciences, particularly physics (Bygrave, 1993). The complexity of an entrepreneurial activity, the underline motives of entrepreneurs along with socio-cultural influencers of the activity can be better explored through the toolset offered by qualitative research; more so when the study is first of its kind in last three decades, as no other researcher17 in this time has attempted to understand the entrepreneurial dynamics of the three communities under study here. The aim of the study is to explore the socio-cultural complexity of the phenomenon and develop a theoretical model to identify socio-cultural factors and their influence on the process and outcomes of an entrepreneurial activity. Thus three dominant communities have been selected, as a consolidated model encompassing the common theme among all communities would be more generalizable, as compared to the model developed via the data from a single

17 One conference paper on Memon community (Muhammad & Dana, 2015) was made available on the internet after the work on this dissertation started.

82 community. So the selected research strategy should qualify as per the following requirement of this research project.

1. Compatible with SCP; 2. Can accommodate qualitative data from multiple sources (interviews, documentary evidence and notes taken from direct observations); 3. Can encompass the complexity of the phenomenon under study; 4. Can help compare the findings and extract common patterns from the three communities; 5. Can help in developing a theoretical model which is analytically generalizable.

In this context research strategy of building theory from comparative case analysis proposed by Eisenhardt (1989) is a logical match as it offers the combined strengths of two popular research methods (a) grounded theory and (b) case study (see Table 9 for a comparison between popular qualitative techniques in context of the aim of this study). Andrade (2009) and Amaratunga and Baldry (2001) and have used this research strategy within the premise of SCP. Guba and Lincoln (1982) acknowledged the case study approach can be accommodated within same axiomatic framework which they also referred to as SCP (Lincoln & Guba, 2013; Schwandt, 2007).

Table 9: Comparing capabilities of popular qualitative techniques (Creswell 2007) in context of the aim of this study

Comparing capabilities of popular qualitative techniques (Creswell 2007) in context of the aim of this study

Ethno- Phenome- Eisenhardt’s research strategy Narrative graphy nology (Grounded Theory + Case Study)

Compatible with the SCP     

Process data from several     sources Encompass intricate   phenomenon Ability to perform a cross-case  comparison Facilitate in building a  theoretical model

To build an in-depth understanding of the phenomenon the case study method facilitates processing of data emerging from several sources. These sources may include participant observations, pictures and videos, documentary evidence, in-depth interviews, and surveys. The case study method can also accommodate quantitative data. Several data sources allow 83 case study method to exhibit an inclusive picture with all the intricacies of a phenomenon under study. The case study method enables the researcher to perform a cross-case comparison of several cases to facilitate in the extraction of a common pattern among cases (Creswell, 2007; Yin, 2003). ERS combines the strength of grounded theory and case study method which enables it to identify theoretical categories or constructs and their interrelationships giving it an edge over the isolated use of case study or grounded theory method.

3.4. Eisenhardt’s Research Strategy (ERS) of Building Theory from Cases

ERS begins by defining the a-priori constructs (optional) and research questions. The researcher is expected to select the samples using theoretical sampling method. In theoretical sampling the respondents are selected as per their ability to provide theoretically significant data which can sufficiently answer the research questions necessary to fill the theoretical gap. Such a sampling technique stands in contrast to random sampling technique. Several data sources are adopted to look at the phenomenon from multiple angles and for triangulation of data so that the developed theory is sufficiently backed by evidence. Table 10 briefly summaries the steps adapted from the ERS.

Table 10: Steps in Eisenhardt's research strategy

Adapted from the steps in ERS

Steps Description 1 Getting started (setting initial research questions and a-priori concepts) 2 Criteria for sampling and engagement with the respondents 3 Triangulation to reduce researcher’s bias 4 Entering the field to collect data 5 Processing and analysis of the data; develop cases with a rich description 6 Searching for cross-case patterns with case comparison 7 Authenticating relationship between constructs 8 Comparison of emerging theory with previous literature 9 Reaching closure

The steps involving data collection, processing and analysis typically occur in parallel as emergent findings lead to new questions which often requires adjustment in the discussion guide and sampling criteria to develop a theoretically sound understanding of the phenomenon under study. Constant comparative method is used to analyze the codes and categories emerging from the data. This is followed by a cross-case comparison to recognize 84 common patterns among several cases. The constant comparison facilitates in looking at the data from several angles and allows the researcher to minimize his own bias to influence the analysis of data. In the next step, propositions are shaped through “iterative tabulation of evidence for each construct and using replication logic across cases” (Eisenhardt, 1989, p. 533). Finally extant literature is compared with the emerging relationship between constructs or propositions to identify the extent to which the propositions of the emergent theoretical model are generalizable outside the context of the research project. Research closer occurs when the researcher feels that adding of more data does not leads to a theoretically significant contribution to the emergent theoretical model. Following is a detailed description of each step of ERS.

3.4.1. Determining the initial set of research questions and a-priori concepts

In the beginning of ERS research questions are defined. A-priori constructs are also identified if necessary which may facilitate the researcher in maintaining a focus when confronted with an overwhelming quantity of data. Dunne (2011) suggests that at the beginning of the theory building process, it is crucial to shy away from any preconceived notions or extant theories to escape any bias researcher may have during data collection process. Eisenhardt (1989) has also recommended that any theoretical bias is to be avoided, but she also acknowledges that “it is impossible to achieve this ideal of a clean theoretical slate” (p. 536). Furthermore, according to Eisenhardt (1989), “research question [which were used to initiate the data collection] may shift during” (p. 536) the data collection process due to emergent insights. During the data collection process, research questions may be redefined to better understand any new insight about the causal factors and their relationship with the phenomenon under study.

3.4.2. Sampling criteria

Eisenhardt (1989) has recommended theoretical sampling method to identify the right respondents who could provide the data necessary to sufficiently answer the research questions. Charmaz (2006) explains that the goal of theoretical sampling is to seek “pertinent data to develop your emerging theory. The main purpose of theoretical sampling is to elaborate and refine the categories in your emerging theory.” (p. 96). The selection of the respondents is to be done to find relevant information which can “replicate previous cases or extend emergent theory … the cases may be chosen randomly, random selection is neither necessary nor even preferable” (Eisenhardt, 1989, p. 537). The population, suggests

Eisenhardt, needs to be specified so that researcher may retain their focus during the process of data collection. The specification of the population helps in constraining “extraneous variation” (Eisenhardt, 1989, p. 533). The purpose is to focus “efforts on theoretically useful cases - i.e., those that replicate or extend theory by filling conceptual categories” (Eisenhardt, 1989, p. 533).

3.4.3. Triangulation to reduce researcher’s bias

Since Eisenhardt research strategy combines case study and grounded theory methods to build cases, allowing the incorporation of diverse methods for data collection, such as direct observations, respondent interviews, and documentary evidence. Even statistical or quantitative data may also be incorporated in the process. This is done for the sake of “stronger substantiation of constructs and hypotheses” (Eisenhardt, 1989, p. 538) through triangulation of data from several sources. The triangulation is meant to aid in the process of “pattern recognition of the central constructs, relationships, and logic of the focal phenomenon” (Eisenhardt & Graebner, 2007, p. 27). Qualitative data dominates in the theory development (Eisenhardt & Graebner, 2007), though, quantitative data can often facilitate in asserting the interrelationship among constructs. These interrelationship can otherwise turn vague in the immensity of gathered data. However, only qualitative data and its interpretation can develop a thorough understanding of the nature of relationships among emergent constructs (Eisenhardt, 1989). Furthermore, to “enhance the creative potential of the study” (Eisenhardt, 1989, p. 538) several researchers belong to various backgrounds can be involved to analyze the data from multiple perspectives. It is recommended that a team of such researchers, not the lone researcher, should visit sites or conduct interviews as unique perspective from each researcher can reduce bias and add richness in the emergent findings.

3.4.4. Data collection

Data collection and analysis typically happens in parallel in theory building process, though, some researchers might do it one after the other, suggests Eisenhardt (1989). The researcher may do this analysis through field notes which are gathered during the data collection process. This allows the researcher to regulate the “data collection process” (Eisenhardt, 1989, p. 539) while making necessary adjustments. The adjustments or “controlled opportunism” (Eisenhardt, 1989), offer novel insights to enhance the outcome of the theory building process. These adjustments can be (a) incorporation of additional cases; (b) modifying research questions or discussion guide to further probe respondents; and (c)

86 incorporating additional data sources. Respondents who are believed to be “highly knowledgeable” having a capacity to see the “phenomenon from diverse perspectives” (Eisenhardt & Graebner, 2007, p. 28) are to be preferred. The story of each respondent may be referred as a mini-case within the broader case of a community. These mini-cases can be can be somewhere in between 4 to 10 to sufficiently generate a comprehensive picture of a single case (Eisenhardt, 1989).

Locating Development of respondents Taking permission Discussion guide (theoretical from respondents sampling)

Updating of Initial More interviews Pilot interviews discussion guide interviews

Reflection on Theoretical collected data saturation

Figure 1: Process flow of collection of data from the respondents

3.4.5. Processing and analysis of the data

Eisenhardt (1989) explains that the purpose of this step is to allow “the unique patterns of each case to emerge before investigators push to generalize patterns across cases. In addition, it gives investigators a rich familiarity with each case which, in turn, accelerates cross-case comparison.” (p. 540). This is done through coding and categorization of data. Each key point from the data is assigned an initial-code. Each initial-code is then allocated within a focused- code, and every focused-code is allocated within a category (Charmaz, 2006). As Charmaz (2006) suggested, with “focused coding, you can move across interviews and observations and compare people's experiences, actions, and interpretations” (p. 59). The goal of this comparative analysis is to reach to “abstract concepts and theories through inductive processes of comparing data with data, data with category, category with category, and category with concept. Comparisons than constitute each stage of analytic development” (Charmaz, 2006, p. 187). The process is referred as “categorizing” by Charmaz (2006) where 87 the codes “having overriding significance” are selected or “common themes and patterns” are combined together into an “analytic concept” referred to as a “theoretical category” (p. 186).

Developing a Verification of Listening interviews summary of key Transcription transcripts by recordings + reading points extracted from respondents transcripts the interview

Verification of Constant comparison Minor amendments Coding and summary of and refinement of as per the feedback categorization interview by codes and categories of the respondents respondents

Figure 2: Process of data preparation and processing

3.4.6. Searching for cross-case patterns

For extracting cross-case patterns Eisenhardt (1989) suggests to “enlist the similarities and differences between each pair.” (p. 540). The parallelized comparison may subdue the researcher’s bias while allowing him or her to recognize the variances in apparently resembling cases and resemblance in apparently distinct ones. Researcher’s background and intuition (Dooley, 2002) can influence the process of data comparison and analysis, and connecting the dots to develop “an analytic story that has coherence” (Charmaz, 2006, p. 63). Charmaz (2006) asserts:

“The theory depends on the researcher's view; it does not and cannot stand outside of it. Granted, different researchers may come up with similar ideas, although how they render them theoretically may differ.” (p. 130)

The analytic story emerging from the cross-case comparison is refined as a “theory” extracted from the analysis explained above. The theoretical model is to be built using the “most significant theoretical categories” which are referred as “concepts” by Charmaz (2006, 186). These theoretical categories are developed by raising “the conceptual level of the analysis from description to a more abstract, theoretical level”. The abstract version of theoretical category can also be referred as a construct which is defined by Kidder and Judd (1986) as “abstractions that social and behavioral scientists discuss in their theories … [constructs] are rich theoretical concepts that make the science interesting” (p. 40).

3.4.7. Authenticating relationship between constructs

From the cross-case analysis explained above, a causal relationship between the theoretical categories or constructs is ascertained. Eisenhardt (1989) recommends that the “next step of this highly iterative process is to compare systematically the emergent frame with the evidence from each case in order to assess how well or poorly it fits with case data.” (p. 541). The data and emergent theoretical model are compared constantly. The validity of the emergent theory is dependent on the extent to which it is backed by evidence gathered by the researcher. In conjunction with elucidating the ‘what’, it is also important to articulate the ‘why’ of a phenomenon under study (Eisenhardt, 1989). Nonetheless the procedure of reaching to the final results is dependent on the verdict of the researcher; thus it is crucial to articulate the steps taken to research the results and the evidence that led to the discerning of constructs, their interrelationships, and the developed theory grounded in that evidence. See Chapter 5 and 6 for a detailed description of the emerging theory presented as a theoretical model.

3.4.8. Comparison with previous literature

Comparing the emerging theory with previous literature is an important step to see why the findings are similar or different from previous research. Since the details of the theoretical model cannot be predicted in advance, hence the research can only explore the relevant literature once the constructs and their interrelations are identified. This may be referred as post-investigation literature review which will explore the literature not covered in the pre- investigation review which is rather done to establish the context and significance along with identification of the research gap. In post-investigation review, if the findings of the study are similar with previous literature then the theory has a “stronger internal validity, wider generalizability, and higher conceptual level” (Eisenhardt, 1989, p. 544). Findings which are dissimilar, enables the research to enhance the extant theories or propose new ones. Findings which are contradictory, can also push the researchers to reconsider their results and substantiate them with more data

3.4.9. Reaching closure

The data is collected, processed and analyzed until a logical and coherent pattern may become apparent across all cases. A pattern having the capacity to adequately elucidate the ‘how’ and the ‘why’ of the phenomenon in question (Yin, 2003). This stage in ERS is referred to as theoretical saturation which is reached when “gathering fresh data no longer sparks new 89 theoretical insights, nor reveals new properties” (Charmaz, 2006) of constructs in the emergent theoretical model. In words of Eisenhardt (1989) “the iteration process stops when the incremental improvement to the theory is minimal” (p. 545).

3.5. Application of the Research Strategy

This section explains the application of the research strategy as explained in section 3.4 to achieve the aim of this study.

3.5.1. Determining the initial set of research questions and a-priori concepts

The initial set of questions was developed from the literature on immigrant and ethnic entrepreneurship, and from the literature on Muslim-ethnic entrepreneurial communities which was reviewed in section 2.3. Some of the a-priori understanding developed through the literature review also influenced the formulation of an initial set of research questions. This a- priori understanding includes how resources from the family and community, like social capital, have an influence on the entrepreneurial activity. However, after conducting first three interviews, as suggested in section 3.4.1, it was noted that more information regarding the nature of the relationship between family, community and business is needed; thus the list of research questions was revised accordingly.

Table 11: Initial and final set of research questions (changes are highlighted in the right column)

Initial and final set of research questions (changes are highlighted in the right column) Initial Set (taken from the literature) Final Set

1. How is a venture started by entrepreneurs of the How is a venture started, maintained and sustained community? (Peredo & Chrisman, 2006) by entrepreneurs of the community? 2. What is the role of family and ethnic resources in What is the role of family and community resources in the process of venture creation? (Pearson et al., the process of starting, maintaining and sustaining a 2008; Waldinger et al., 2000) firm? 3. What are the key motivators or drivers which What are social, cultural and historical factors which initiates and sustain the phenomenon of venture shape the entrepreneurial orientation and character creation? (Dana & Morris, 2007) of the community? 4. How cultural values influence the process and the How cultural and religious values influence the final outcome in the form of venture creation? process and the goals of starting, maintaining and (Volery, 2007) sustaining a firm? 5. How the ethnic entrepreneur manages the threats How the outcome of entrepreneurial activity along and utilizes the opportunities outside the ethnic with social, cultural and economic trends affecting enclave? (Aldrich & Waldinger, 1990) the state of social integration and subsequent sustainability of the family and community?

Table 11 shows the difference in the final and initial set of the research questions. In the revised list, for example, question (no. 4 in the final set in Table 11) regarding the influence 90 of business success or failures on family and community was included. Question 5 from the initial set was deleted, as the respondents were unwilling to disclose how they managed the threats from extortion mafia18.

As advised in 3.4.1, the author (myself) tried to keep my mind open and not to predict the possible interrelationship in between various socio-cultural factors and their definitions as described in extant literature. Efforts to keep an open mind in the research process, for example, was beneficial in noticing importance variances in the type of relations within the community and extended family in comparison to what has been described in the extant literature in related contexts. These identified differences between existing and emerging concepts are discussed in detail in Chapter 6.

3.5.2. Sampling criteria

As recommended in section 3.4.2, following the theoretical sampling approach, respondents from the three communities, who fulfilled the following criteria in general, were identified and approached for interview:

 Have initiated a business, all by themselves or in partnership with family member  Both father and son of the respondent should be entrepreneurs  Entrepreneurial experience of 20-30 years  Owner of small and medium enterprise19

After conducting several interviews, respondents who took over a family business from their fathers or were working within their family business, those who owned businesses with more than 250 employees, those who had an experience of less than 10 years, and those who had experienced failure in their business were also interviewed to gather alternative perspectives to enhance the knowledge of the phenomenon under study.

3.5.3. Data collection

The respondents were identified with the help of references of colleagues, research associates and friends. Menning (1997) has also recognized the need to have a personal reference when establishing contact with respondents within collectivist communities in the Indian city of

18 For details on extortion mafias in Karachi see Khan (2010) 19 As per SMEDA a small and medium size business may have up to 250 employees; see website: http://www.smeda.org/index.php?option=com_fsf&view=faq&catid=3&faqid=48; accessed on 26th April 2018 91

Surat, as otherwise, the respondents do not express willingness to open up to a researcher. Menning explains that a personal reference establishes trust and enables the respondents to comfortable express their viewpoint. Such a challenge was also encountered by the author of this dissertation, as potential respondents from the three communities were found to be reluctant to open up to those who approach them without a personal reference. Furthermore, there was a fear among the respondents that approaching researcher could be a tax auditor from Federal Board of Revenue (FBR) masquerading as a university professor, who would gather information to create trouble for them in future. The personal reference thus allowed the author to establish trust with the potential respondents; my university association, upon confirmation, furthered the assurance of the respondents.

Once the contact was established with the respondents, the author informed them about the purpose of the research for which the interview was being requested (see Appendix E-1 for ethics committee approval and Appendix E-2 for the email sent to the respondents to seek their consent). They were also informed that audio recording of the interview would be made. Before commencement of the interview respondent’s consent was considered important and they were not put under any pressure to share their views (Creswell, 2007). Once their formal consent was received, a time and location as per mutual convenience were agreed upon for the in-depth interview.

Factories, offices, and even home, were mutually agreed venues of conducing the interview. One respondent even invited me and my research associates to join the family lunch at his head office. Two interviews were conducted in eateries, though, one has to be rejected as the recording of the interview was nearly inaudible due to background noise. Upon arrival at the mutually agreed venue, every respondent was asked again, out of courtesy, that if we are allowed to make an audio recording of the discussion. After completing the interview, we asked again if we could use their name in our report, and their affirmation20 was also audio recorded.

In total 8 interviews from Memon community, 7 from Chinioti, 9 from Delhi Saudagaran were conducted (see Appendix C for the particulars of all participants). During the interview, a priority was to make the respondents feel relaxed while sharing their perspective about

20 None of the respondent disagreed, though on two occasions they asked us to turned off the recording or remove the point from analysis 92 business, family and community. Every point made by the respondent was carefully listened for accurate understanding and further clarification was requested where necessary. Every question was contextualized in the light of the response to the previous question, which helped in further confirmation of the responses. The interviews were audio recorded with the permission of the respondent and were later transcribed for analysis. Transcripts of the interviews were summarized in the form of key points (which were used as initial-codes of data) and the summary was sent to the respondent to receive their confirmation to authenticate whether if his viewpoint has been correctly understood. The consent was received email, WhatsApp and even on SMS (see Appendix H).

Note taking during the interview could have been a distraction for me from what was being said, as also suggested by Creswell (2007, p. 135); also it could have made the respondent feel distant from the interviewer (me). So notes were written after departing from the venue. Details about the appearance of the respondents, ambiance of their office, their body language, the environment inside their home, their conduct, and anything of significance happening at the venue was documented (see Appendix I for the field notes). For example, on two occasions we observed that owners having lunch with their employees. In one case three generation of owners were present at the time of lunch. The respondent insisted me and my associate to join them for lunch. The food was simple, looked like home cooked, which everyone ate including the employees present there. Frugality in lifestyle was observed similarly on several occasions. At one place when we arrived to conduct the interview, we were informed that the owner is offering prayers. We also asked to allow us to offer prayers inside the office, and were given permission immediately. The receptionist led us to the place of ablution, and then to the place to offer prayers. There were no security protocols. When we reached the congregation had ended, and we were asked to wait for a few minutes before we could offer prayers on our own. In a few moments a professional na’at khuwan began to

.and then in the praise of the Creator ,21ﷺ recite poetry in praise for the Prophet Muhammad Roughly 20 employees were present on the occasion. I also managed to record the video of the activity for 20 seconds. The entire activity took around 15 minutes. The entire experience was a revelatory and a profound example of how religious orientation is deeply embedded in

21 Sallallahu Alaehe Wasallam (peace be upon him). 93 the family tradition and business as well. In context of three adjustments recommended in section 3.4.4, following was done during the process of data collection: a) Addition of more cases: At the beginning of the data collection process, an eligibility criteria for respondents was ascertained and verified during initial interviews. However, as the interview process went further, a need to interview respondents who were young (serial no. 5, 6, 8, 12, 13, 14 and 23 in the table in Appendix C) and the ones who had failed in their business (serial no. 12 and 23 in the table in Appendix C) was felt. The insights gathered from a more divergent set of respondents aided in building a more comprehensive picture of the phenomenon under study. b) Addition of more questions: Some questions were added and deleted from the discussion guide22 as the interviewing process proceeded further. • As the data collection proceeded, the need was felt to probe further into: i. Nature of relationship with employees? ii. Employee turnover rate? iii. Why the community is called a community? iv. What methods are used to strengthen the bonding with the community? v. Is there a role of women in the business? Is this role changing? vi. Are more women coming in the business, if not then why? vii. How much time young generation now spends with the elders and distant relatives? viii. How relationships within the community / extended family are changing; the bonding among the next generation is as strong as the previous one or is weaker? What are the reasons for this change? ix. Are conflicts in family and business at the community level are increasing or decreasing? Reasons? x. Method of resolution of conflicts in family and business xi. General causes of business collapse and its impact on relationships with partners? xii. How to deal with institutional corruption and extortion issues? xiii. Why is emphasis on higher education among young generation increasing?

22 For the complete discussion guide see Appendix D. 94

xiv. God forbids, if a person collapses economically, how the family/community step forward to facilitate? xv. Any regret on not spending time with the family if that is the case? xvi. Recommended steps a new entrepreneur should take to launch a venture. • The following questions were removed as they were either generating repetitive data or not leading to any worthwhile information i. Frequency and terms of using credit with supplier or customer ii. How savings are seen, and spent (for examples as a means to secure the family future, reinvestment for business, or means for contributing to the charity)? iii. Any community specific code of conduct, rituals, ethical norms? iv. How the entrepreneur manages the threats and utilizes the opportunities outside the community? Any example of how your businesses have dealt with extortionists or any other institutional corruption? v. The average age of the business in your community? c) Addition of more data sources: In the beginning, biographies available in the documentary sources from the community were reviewed, however, later all the content in the magazines and newsletter was reviewed to gain a better understanding of community culture, value system and family dynamics. Key insights were extracted from the documentary sources about the challenges confronted by the communities in the process of maintaining social bonding within the family and community.

3.5.4. Triangulation and reduction of researcher’s bias

The community periodicals and newsletters were an additional data source. The documentary sources contained biographies of renowned public figures, community leaders and entrepreneurs within the community (11 biographies from Memon, 26 from Delhi Saudagaran, and 30 from Chinioti community). Other than biographies, other content in the periodicals, magazines and newsletters, were also reviewed as they provided a comprehensive understanding about matrimonial issues, community dynamics, and socio- economic challenges faced by the community members in general. The data from documentary sources helped in triangulation if findings from the interview. The following documentary sources were incorporated.

 Memon Alam: A monthly community periodical issued by World Memon Organization; 54 issues from April 2010 to October 2014 were used.

 Memon Newsletter: The newsletter contained short biographies of community leaders residing in all over the world; 20 issues from April 2015 – December 2016 were used.  Saudagar: Monthly periodical issues by Delhi Saudagaran community; 72 issue from Dec 2010 – Dec 2016 were used.  Kamyab log: A book containing 30 short biographies of famous Chinioti entrepreneurs, recently published by Dr. Amjad Sahib23.

These documentary sources were beneficial in triangulating the findings from the in-depth interviews and field notes from direct observations. Furthermore, as suggested in ERS (see section 3.4.3), views of experts or researchers other than myself were also taken to detect and minimize my own bias. Views from others were sought in following ways, and feedback was incorporated as and where necessary:

1. Involving research associates in the university in the process of in-depth interviews and post-interview discussions to have multiple perspectives on the data. 2. Sharing findings in research seminars to seek views from the participants also belonging to Memon, Delhiwala or Chinioti community. 3. Discussion with one of my colleague and supervisor (who himself belong to Delhi Saudagaran community) on the findings. 4. Presenting the findings in front of a panel of researchers multiple times to seek their comments. 5. Evaluation of theory development process by multiple external examiners

3.5.5. Processing and analysis of the data

The interviews were conducted, audio recorded and transcribed in the Urdu language. The transcripts were written in MS word using Roman alphabets (see Appendix B-1, 2 & 3 for examples of the text taken from the transcript). MS excel was used as it provided convenient tools to process and organize the data. 27 hours of the audio recording was transcribed in 546 pages, comprising of more than 310,000 words24. Transcript of each interview was read while listening to its recording to facilitate the reading process, as otherwise reading Urdu written in Roman alphabets increased the risk of missing out the meaning behind what was being said. Tone and the accent of the respondent at each point was also taken into account to

23 Founder Akhuwat, the largest interest free microfinance organization in Pakistan. 24 Word count is an estimate as some of transcripts were hand written. 96 correctly interpret the discussion. While listening and reading in parallel, I highlighted each key point within the transcript. I then translated and summarized each key point in English. The author (myself) then prepared a separate document for each interview which contained the interpreted summary of the interview, translated in English, written in bullet points. Each of the point in the summary was later converted into codes while further processing of the data (Andrade, 2009).

I then sent each of the translated summary in bullet points (see Appendix F for an example of a summary) to the respective respondent to seek approval (see Appendix G for the copy of the email sent to seek their respondent’s approval), which I received after some follow up (see Appendix H for approvals). Respondent’s approval was taken to remove my own bias from the articulation of respondent’s views and to confirm that the respondents and I were on the same page of what was being said during the in-depth interviews25. Five respondents out of the total asked me to make minor amendments which were incorporated in the data. The approvals which I received were some time on email, on SMS and even on WhatsApp (see Appendix H for examples of approvals I received from respondents). Minor modifications, which were recommended by some respondents, were incorporated in the data.

Each summary, containing 60 – 120 codes, was now transferred to an MS Excel spreadsheet so that each initial-code could be further classified into focused-codes and categories (Andrade, 2009; Charmaz, 2006). For organizing and analyzing qualitative data, the use of MS Excel has been approved by others as well (Meyer & Avery, 2009; Swallow, Newton, & Lottum, 2003). Initial-codes extracted from each interview were processed separately. Each initial-code was allocated within a focused-code, and each focused-code was allocated within a category as recommended in section 3.4.5. The constant comparison of codes begin only after coding of the first interview was completed. Each initial and focused-code was compared constantly with the previous initial and focused code respectively to identify any

25 This was done despite the recommendation in literature that “inaccuracies in interviews or revisions by individual respondents are unlikely to influence theory development. Feedback from respondents is unnecessary and may be an unwanted intrusion” (Thomas, 2017, p. 28). Literature further suggests “if theory development and generalization are the primary purpose of qualitative analysis, and the validity of the theory developed does not depend on the accuracy of the portrayal of individual participants’ perspectives, then member checks are not relevant to establishing the validity of theories” (p. 29).

97 variances or parallels. The comparison was helpful in refining the codes and categories and remove any duplicates and redundancies.

3.5.5.1. Data analysis

Sorting feature of MS Excel was beneficial in arranging a total of 2309 initial-codes, 627 focused-codes and 54 categories. Color coding was used to differentiate distinct focused- codes and categories from each other. After the completion of the process of categorization the pivot table feature of MS Excel was used to identify common categories and focused codes across the cases as well. After the categorizing all the data from all interviews and documentary sources, the codes were again compared with each other to combine similar ones and reevaluate their appropriate categories as recommended in section 3.4.5. Each initial-code was reexamined several times to identify an appropriate category. While analyzing every code, I questioned myself, how the information represented by this code can provide a theoretically sufficient answer to the research questions (see the column Final Set in Table 11). Constant comparison of initial and focused-codes and categories led to relocation of several codes from the initially allocated category to a new category. This comparison continued until every code and focused-code was placed into a theoretically appropriate category. Figure 3 explains the process in a graphical manner. Table 12 contains the details on the number of codes from each community and two of the data source.

Table 12: Total number of initial-codes from the two data sources

Total number of initial-codes from the data sources

From interviews From documentary sources Total Memon 659 102 761 Delhi Saudagaran 584 211 795 Chinioti Sheikh 446 307 753 Total 1689 620 2309

After processing of data from interviews (which included the triangulation of the findings from the interview with the data from the biographies published in Memon Alam magazine, Memon newsletter, Saudagar magazine and Dr. Amjad’s book Kamyab Log) was concluded after reaching the point of theoretical saturation, implying that the research questions have been adequately addressed and proceeding with addition or processing of any further data would not result in significant addition to the emerging outcome as suggested in 3.4.9.

• Immersing oneself in data • Reading transcripts along with listening to the recording Data review • Reading of community literature • Identifying key points in context of research questions Transcribed text Initial Coding

Data Coding Stage : (key points from each interview transcript were extracted and used as initial codes)

Focused coding Categories

Data xxxxxxx Categorization

Stage: xxxxxxxxxxxxx (Initial codes were xxxxxxxxxxx transferred to an xxxxxxxxxxx excel document to xxxxxxxxxxx indentify focused xxxxxxxxxxx xxxxxxxxxxx codes and categories)

xxxxxxxxxxx xxxxxxxxxxx xxxxxxxxxxx

• Constant comparison between data, code and categories using the excel sorting Data function Analysis • Identification of key concepts emerging from categories • Identification of relationship between concepts and their significance in the phenomenon under study • Identification of a common pattern among three communities (cases)

Figure 3: Step wise flow of processing, categorization and analysis of data

The data revealed some variances in how things happen in the three communities; though, these variances further brought clarity while answering the research questions. Once adequate clarity was attained, categories, their interrelationship and their influence on the phenomenon under study were documented in the case study format. Each of the case studies contained the following:

1. History of the creation of the community; 2. The culture of the community and its impact on its entrepreneurial orientation;

3. Impact of family resources and culture on the venture creation and vice versa; 4. Strategies emerging from family culture, community environment and religious orientation to maintain and sustain a business; 5. Developing socio-cultural trends possibly affecting the state of social integration

3.5.6. Searching for cross-case patterns

For cross-case comparison, I used the pivot table feature of MS Excel to create table containing all the categories as row labels, and the three communities as column labels (see Table 13). The data in each cell contain the count of initial-codes for each category in each community. The last column contains the total number of times a category was identified in the data from all three communities. The list is arranged in descending order; the category with the largest number of codes is on the top. The green color of the cell refers to the highest number of codes in the three communities, and the red refers to the lowest.

The comparison helped in identifying some key differences among the apparently similar communities. For example; the respondents and documentary sources mentioned something related to social disintegration 67 times in Delhi Saudagaran community which was highest among the three. Reference to family resources was made 107 times by the Memon community. Likewise, community culture was referred 51 one times by the Chinioti community. A similar comparison was made for focused-codes for each community.

The communities which appeared similar did not look as similar after such a comparison was done as suggested in section 3.4.6. Delhi Saudagaran community, for example, appeared to be more prone to conflict, appeared to be more individualistic in nature (considering self- interest over collective interest of the community), the problem of social disintegration was highlighted much more times, yet at the same time respondents from the community also emphasized more about formal education and were more concerned about influence of modern trends on the community as compared to the respondents from the other two communities. Similarly, Memon community talked more about religious values and beliefs, significantly more about the family resources, family goodwill and credibility, were more concerned about unethical and corrupt practices in the market, more concerned about the future of the community, and discussed more about the welfare or community development activities. On the other hand, Chinioti community talked more about family and community culture, was more open about the operational details of their business and discussed the least

100 about conflicts, social disintegration and formal education. Theoretical significance of these differences in the light of previous literature is discussed in Chapter 6.

Table 13: Category wise cross-case comparison of three communities (green = highest; red = lowest for each category)

Category wise cross-case comparison of three communities (green = highest; red = lowest for each category)

Total codes in each category Theoretical categories Grand Total Chinioti Delhiwala Memon Family resources 62 60 107 229 Religious orientation 67 65 71 203 Startup building strategy 42 58 49 149 Family culture 62 54 30 146 Conflict Management 20 71 42 133 Community culture 51 36 41 128 Relationship with employees 33 46 30 109 Social disintegration 11 67 24 102 Welfare orientation 38 25 38 101 Business strategies 36 35 27 98 Family Goodwill, Integrity 26 20 48 94 Entrepreneurial traits 32 29 30 91 Future of Community 17 25 33 75 Business operations 37 22 14 73 Connections and networks 18 23 29 70 Formal Education 10 25 18 53 Personality traits 16 25 3 44 Corruption in the market 4 5 28 37 Succession Planning 15 20 1 36 Market norms 1 8 26 35 Influence of global trends 2 17 14 33 Reasons to be in business 7 9 14 30 Others 20 9 29 Goals (Firm) 4 8 10 22 Family-Business nexus 16 2 4 22 Reasons for failure 15 2 5 22 Personal beliefs 16 5 21 Govt. and policies 6 8 2 16 Goals (Personal) 4 4 2 10 Community comparison 4 2 1 7 History 4 2 6 Negligible failure rate 1 1 4 6 Business feasibility test 3 3 6 Career track 4 4 Materialistic tendencies 1 3 4 Intercommunity relationships 3 3 Work-life balance 2 1 3 Business-community nexus 2 2 Political interest 2 2 Relocation 2 2 Involvement in Politics 1 1 Grand Total 761 795 761 2309

101

The cross-case comparison was not done to just to find intersecting patterns, rather was also done to create a consolidated list of source of conflicts, how to avoid and resolve disputes, business startup strategies, diverse ways religious values can influence the business, family and community. Properties of each category also emerged from taking a consolidated view of the data across three communities. Part of the conversation with the respondents happened on normative lines (how things should be done), which was also documented in a consolidated way so that the emergent model would combine the strengths or advice of all three communities. The normative premise was consistent across all communities as all three followed Islam as their religion, so any value based suggestion from one community can also be considered beneficial for the other two, and for those communities which are not part of the analysis but have the same ideological inclination. The categories present in one or two communities only, were excluded from the process of data analysis. The top 15 categories in Table 13 refers to initial-codes representing the important points from the transcribed interviews, were given precedence in developing the theoretical model. However, the inclusion of a category was also based on researcher’s intuition about the theoretical significance of a category. For example, reasons for failure and personal goals are two categories which were included in the theory building process despite limited mention in the transcribed interviews. Theoretically significant categories were then taken as a construct and were used to build the theoretical model.

3.5.7. External validity through comparison with previous literature

The analytic story emerging from the cross-case comparison was refined as a theory extracted from the analysis explained in section 3.4.6. The definitions of constructs were sharpened and contrasted with the definition of other constructs. Same was done with their interrelation with each other, using the supporting evidence. See Chapter 5 for a detailed discussion on the emerging theory presented as a theoretical model. The constructs and relationship between constructs were then compared with the previous literature as suggested in section 3.4.8.

The only significant difference noted was in between the context of this study and the context in which previous studies were done. Due to the difference, the rationale behind the causal relations between constructs was also noted to be distinct from the ones explained in the previous literature. For example, the context-specific rationale included the spiritual reasons

102 to maintaining and strengthening relationships between family and community members. For detailed comparative analysis with existing literature, see Chapter 6.

3.6. Validity and Reliability

To ensure the validity and reliability of the analysis and outcome a several methods were used. These methods are different in positivist and interpretive (or constructivist paradigm) in view of Andrade (2009). The methods used in this study are summarized below in Table 14.

Table 14: Methods to ensure validity and reliability used in this study

Methods to ensure validity and reliability used in this study

Test Definition (Yin, 2003) The method used in this study Construct “Establishing correct Incorporating several data sources: validity operational measures (a) Transcription and recordings of in-depth interviews; for the concepts being (b) Documentary sources for triangulation; studied” (c) Field-notes from direct observation (Andrade, 2009; Eisenhardt,

1989) Internal “Establishing causal (a) Identifying categories through the process of constant Validity relationship as comparison data within a case of a community distinguished from (b) Identifying common patterns by comparing codes, categories, spurious relationships” their relationships across the three cases (Andrade, 2009) External “Establishing the Comparing the results and its socio-cultural and ideological context Validity domain to which a with extant literature produced for some other socio-cultural study’s findings can be context (Andrade, 2009; Eisenhardt, 1989) generalized” Reliability “Demonstrating that a Explaining the entire process in detail (Chapter 3) to develop study can be repeated confidence in the reader about the results, however, it is possible in with the same results” a constructivist or interpretive paradigm that another researcher may come up with a unique set of conclusions because of the difference in his or her positionality (Andrade, 2009; Qin, 2016)

3.7. Chapter Summary

In this chapter, the philosophical paradigm and research strategy was explained. The research was conducted in a SCP, while the data was collected, processed and analyzed using ERS. This strategy combines strengths of case study and grounded theory approach. The ERS is comprised of nine steps, which begins with the development of research questions, followed by the development of sampling criteria and methods of engagement with the respondents. In the next step, we crafted research instruments and protocols as prescribed by Eisenhardt. The data collection, processing and analysis methods were then discussed. This was followed by the description of cross-case comparison, refining definition of constructs, and their causal relationships. How comparison with the previous literature was done to establish the external

103 validity was described at the end followed by research closure. The ERS allowed us to process data from multiple sources of qualitative information; cover the complexity of phenomenon in rich detail; develop and compare cases of three communities to extract common patterns, and extract constructs and build relationships among them to develop a theoretical model. The next chapter contains the case studies for each of the three communities. Each case would describe in extensive detail the process of venture creation and management in the socio-cultural, historical and ideological context of each community.

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4. Case Studies

This chapter contains the cases which were developed using the processed data for the three selected communities. Each of these cases will discuss the history of each community, followed by the community culture and its entrepreneurial orientation. The relationship between family and business will then be discussed, along with their respective challenges and how the two influence each other. Afterwards, the influence of religious orientation on business dynamics will be explained. In the end, the developing trends in each community are discussed. Guidelines from Creswell (2007) to structure the case studies were followed. Reference of the data in each case is mentioned as below:

 In all three case studies, interview recordings are cited as (IAP 5) where ‘IAP’ is the initial of the respondent, and 5 is the serial number of the key statement from the transcript which can be located in Appendix B-1 (Memon), B-2 (Chinioti) and B-3 (Delhiwala).  References to the Memon magazine were made as (Memon, Mon 20XX, p. ##). The page numbers, in this case, were mentioned in the softcopy and can be different from the page count of the PDF file. Memon magazine until November 2014 can be downloaded from http://www.wmopc.com/indexma.php, while magazine after April 2015 can be downloaded from http://wmoworld.com/the-Memon/.  Similarly reference to the magazine Saudagar is made as ‘(Saudagar, Mon 20XX, p. ##)’; the page number is that of the PDF file, as actual page numbers from the magazine printed copy were not mentioned in the soft copy. The page number can be accessed by entering the page number in the navigation toolbar in the Adobe Reader. All issues of the magazine are downloadable from http://saudagar.pk/download.php.  Reference to the Dr. Amjad Sahib book ‘Kamyab Log’ (Saqib, 2016) was made as (KL, p. ##) in the case study on Chinioti Sheikh community.

The translated and (or) paraphrased quotes which were verified by respondents or were taken from documentary sources are mentioned in ‘single quotes’ in each of the three cases.

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4.1. Case Study on Memon Community

In the 15th century, some 700 Hindu families belonging to Lohana tribe reverted to Islam by virtue of missionary activities of the Saint Syed Yousufuddin Quadri, a disciple of Sheikh Abdul Qadir Jilani. The new-Muslims belonged to Thatta, capital of the Sindh province in 1424-1425AD when the reversion of took place. At the initial stage, the elders of the tribe embraced Islam while the remaining 84 families of the Lohana tribe followed suit. Yousufuddin Quadri called them Momin (Pious Muslim), which later changed to Memon. The local Hindus were furious and became hostile to the new-Muslim community. Looking at the developing situation Yousufuddin Quadri suggested the new-Muslims to migrate to Kathiawar in district Gujrat. Later due to a number of socio-economic reasons the community got dispersed into a number of geographical regions, “small settlements of Memon community could be found scattered all over Kutch and Gujrat” (Memon, July 2011, p. 8). Those who settled in Hala region were later known as Halai or Halari Memon. The ones who settled in Kutch were called Kutchi; likewise, those settled in Okha Bundar were later called Okhai Memon. Similarly, Memon settled in Sindh were referred to as Sindhi Memon.

The division continued in later centuries, and the Memon community was further subdivided into smaller fragments over the period of time. Some of these sub-groups were open to other sub-groups for “assistance or information they required” (Memon, July 2011, p. 9) while some were not. For example, “Kutchi Memon jamat have, until now, adopted this policy of mutual trust without any discrimination. But, in sharp contrast, Memon castes of Kathiawar and Gujrat secluded them [members of other castes] for the benefit of the local membership”. The exclusionary nature had a downward spiral effect on the jamat as it further broke down into smaller fragments of sub-groups with exclusionary tendencies (Memon, July 2011). Despite migration the Memon community kept on facing tough times due to the dominance of Hindu community, Marhattas and Marwaris, on the economic landscape of the region.

Nevertheless, Memons did not give up and “organized themselves and continued to face the odds with courage, patience, endurance, fortitude and hard work … discipline, decorum and unity amongst” (Memon, Jul 2011, p. 9) the community members. Memons focused on small and local trades, traveled to far off places with caravans, and gradually raised their economic status. During the British era, the Hindu’s lost their dominance from the power structures and trade, Memon began to rise as one of the affluent community in the sub-continent and continue to do so until the 21st century. Their trade relations with British government during

106 the First World War also contributed greatly in their rise toward economic affluence in the region. Later affluent Memons generously contributed to Muhammad Ali Jinnah (also known as Quaid-e-Azam, whose efforts led to the creation of Pakistan) and took an active part in the Pakistan Movement (Memon, Jul 2011).

Browsing through the newsletters and magazines published by the Memon community one may note that the community members have migrated to regions in the sub-continent and around the world. When the living conditions at one place used to erode either due to famine or worsening law and order situation, the community members would migrate to other locations. Outside the sub-continent Memons migrated to East Africa, South Africa, Burma, Sri Lanka and further down the Far East. Some community members belonging to the sub- group like Bantva, Okhai, Halari, Jaitpur, Agra, kathiawari and Kutiyana even came to Karachi and established themselves permanently in the port city of Pakistan which later became the economic hub of the country. Nowadays they even reside in the United Kingdom, Canada, USA, Bangladesh, Sri Lanka, UAE, Saudi Arabia, Tanzania, Botswana, Namibia, South Africa, Malawi, Kenya, Mauritius, Singapore, Australia and Burma, connected to each other through World Memon Organization.

4.1.1. Community culture

It appears that Memons prefer living close to one another. There are specific areas in the city which are famous for housing majority of the Memons such as Kharadar (MF 17, 18). The community is seemingly tied through social and economic bonds. Marriages appear to happen within the Memon community and the examples of a Memon marrying a non-Memon are rare (MT 81). According to a respondent, marriages only happened within the sub-groups or casts within the community, however, now different casts are often getting connected through matrimonial ties (IO 71). It appears that there is a sense of unity and collectivism among the ones living together as they may support each other in difficult times. A respondent affirmed ‘if a Memon’s son becomes a gangster then it would be the day of judgment’ (MA 47). It appears that the ones in need are helped, the sick are attended, and the moments of joy and sorrow are shared collectively. A prominent Memon expressed his emotions in one of his interview published in the community newsletter:

“I yearned to go home, to the camaraderie, warmth and brotherhood of the Memon Community. I sensed that our people were different. We were a united, helpful and benevolent tribe that was compassionate towards our fellow human beings. 107

Philanthropy was in our Blood and although we had very little of our own, we were keen to share with our brothers and sisters … [it was] a close-knit community, where everybody knew each other, had time for one another and help was always at hand.” (Memon, Feb 2016, p. 2)

Similar can be the case with settlements of Memons across the world. Memons are believed to be one of the peaceful and affluent communities in Pakistan. The community used to be famous in the market for their integrity, trustworthiness, and soundness of character. There are several examples of Memons in the data who started their business with negligible resources. It appears that the Memon’s rise to affluence and economic dominance in the country has been a result of their character, hard work and perseverance. Community networks also often facilitate establishing relationship with potential stakeholders. The bonding within the community can help Memon entrepreneurs find investors, customers and suppliers (who can also be from outside the community) through referrals and recommendations. Facilitation during a difficult time from stakeholders within the community often keeps businesses going during difficult times. It appears that the approach for building a relationship with new stakeholders (like employees, suppliers, customers and investors) is not exclusive for people with other ethnic affiliations.

Humility in attitude is a noticeable personality trait of every Memon interviewed for this research. Memons were famous for their frugality; the earlier generations would have kept their personal expenses low and subsequently the cost of business to its minimum. The frugal lifestyle often enabled them to reinvest the profits and contribute greatly toward welfare- oriented activities. However, it appears that the new generation is typically opting for a lavish lifestyle, and is following trends of consumerist culture. The sense of competition at a personal and professional level is apparently rising among community members; however, the community elders’ seems to prefer a frugal lifestyle, keeping their personal expenses to the minimum, and seems to be more concerned about maintaining communal ties even today. Levin (1973) suggested that the competition in between the entrepreneurs of Memon community was nonexistent; however, this may not be true anymore. Nevertheless, the spirit to support the needy ones in the community apparently has not declined; people generously donate on all occasions. According to the respondents, it is rare to find anyone unemployed in the community. Resourceful ones help the needy find employment within the community or

108 facilitate them in setting up their business on small scale (MA 28). Figure 4 summaries how community network benefits a Memon’s business.

Investors

Cultural Customers influence Community network

Support during Suppliers tough times

Figure 4: Summary of possible ways in which community networks influence a business

4.1.1.1. Community welfare

All Pakistan Memon Federation is considered responsible for providing a platform for Memon sub-groups to interact with each other, whereas the World Memon Organization connects all Memons globally. The well-being of a respective caste or a sub-group is typically managed by a jamat. This community based organization is headed by community elders and financed by the wealthy elite of the community. The jamat typically collects the demographic information of the needy which enables them to better plan for the development and welfare activities. Other key responsibilities may include setting up educational and healthcare institutions, provide financial support to the needy (which sometimes includes the non-members also), provide residential support, help the needy setup their business, arranging marriages, issue marriage licenses, resolve matrimonial and business disputes, run community centers and manage low cost transport services for the community members (Memon, Jul 2011). Improving the social bonding is another reported aim of such community-led organizations. It was noted that the young ones are also encouraged to participate in welfare activities, such as several young volunteers went to northern areas of Pakistan when it was struck by an earthquake in 2005.

It was reported that the philanthropic activities of the community have been part of its legacy. Before the partition of the sub-continent, Mr. Abdul Sattar Haji Suleman Naviwala was “awarded the medal of Qaiser-e-Hind” (Memon, Jul 2011, p. 12) for his contribution at the time of an Earth Quake which wreaked havoc in Quetta during the 1930s. During those times

109 some religious seminaries were run through the donations of Memon elites. Even after the creation of Pakistan several schools, colleges and universities were established by the community. Some examples include Dawood Engineering College, Adamjee Science College, Rounaq-e-Islam Girls College, Usman Institute of Technology, Aisha Bawany Academy, Suriya Parekh College of Liberal Arts, Hussain Ebrahim Jamal Institute of Chemistry-Karachi University, Ahmed Bawany Academy, Dawood Public School, Hashmani Post Graduate Eye Institute, Memon Institute of Data Processing, Adamjee Institute of Information Technology and Bagh-e-Halar School & College. Memon alam magazine reports:

“For promoting education, the large groups of Memon businessman set-up foundations & Trusts. Prominent among them are Dawood Foundation, Suleman Dawood Dialysis Centre, Adamjee Foundation, Aziz Tabba Foundation, Aisha Bawany Waqf and many others. These foundations and trusts donated generously towards the establishment of education institutions throughout the country and gave generous scholarships to students of all communities for higher education. There are many vocational institutions including Rangoonwala Centre, World Foundation Community Centre and many ladies tailoring schools. During last 3 years, the World Memon Foundation Community Centre has alone trained 11,000 girls in different vocational subjects.” (Suriya, 2011, p. 12)

The above-mentioned institutions appear to facilitate people irrespective of their ethnic and religious affiliations. Likewise in the domain of health a number of hospitals have also been established by the community which typically provide health care services at an affordable prices to the community members and the general population, some of these are: Kutiyana Memon Hospital, Bantva Khidmat Committee Hospital, Memon Medical Hospital, Usman Memorial Hospital, Kathiawar Hospital, Hussaini Hospital, Bantva Anis Hospital, Patel Hospital, Memon Medical Complex, Bagh-e-Halar Hospital, Suleman Dawood Dialysis, The famous Memon Charitable, Hospital Hyderabad.

4.1.2. Influence of family on business and vice versa

The community is known for its entrepreneurial orientation (Levin, 1974; Papanek, 1972; Saqib, 2016) and a glimpse into the history, as highlighted above, hints toward the reasons for that. The tendency is typically transferred from generation to generation, as newcomers see their elders in the family and extended family starting and running their own business from 110 an early age. Memons seems to be family oriented, and apparently prefer living in a joint family system, where all siblings and their families can live under the same roof. It appears that when the new generation reaches the adolescent age they already have observed several entrepreneurial examples. Nurturing of a child is often done not just by the parents rather by the entire extended family, which perhaps acts as a natural incubator to breed the entrepreneurial spirit through upbringing. This can be the reason for several Memons to eventually join their family business.

It was frequently observed that the new generation enters into the family business, often started by their grandfathers as they grow up (IS 1; MA 20; IO 1; MF 1; MN 4; MT 1). Business expansion is considered a means to accommodate the next generation also. It was mentioned by multiple respondents that several among the new generation now wants to do a separate business (ARJ 46; MT 1). In either case, the family business is seemingly the basic training facility for the young ones as soon as they enter the adolescent age. They are typically expected to spend their free time, like summer vacations in the father’s business so that they gain firsthand experience of running a business (IO 54; MN 38; MT 14; ARJ 37; IS 14). Gaining practical experience is seen more important than formal education when it comes to starting and managing a business (IO 56; MA 45; MN 39; IS 55). Even prior to getting formally involved in father’s business, the children can start observing their father or other family elders, from an early age at home (IO 22; 23).

The first investment is made by their fathers in the majority of cases (MA 3; IO 4; SAP 20; MT 18). The goodwill of the family can facilitate the budding entrepreneurs to receive credit from the suppliers and orders from the customers as well (MA 17; MN 22; SAP 59). In this whole process of setting up a new business, which may take around 3 years (ARJ 25; SAP 9; MT 35), moral support, motivation, guidance and connections of family elders are often available to keep the young ones moving forward. The support from elders typically continues well beyond the inception period of a business, rather is available for a lifetime (Memon, Aug 2016, p. 6; MT 2; IO 101). Similar support may also be available for the sons- in-law (MA 22). Family connections are considered pivotal in finding reliable suppliers, customers, and providing access or knowledge about new opportunities in the market (SAP 58, 10; MT 6, 10). The support from the family and the extended family significantly is believed to reduce the risk of failure so much so that the respondents claimed that the failure rate of new businesses in the community is less than 20% (IS 51; IS 53; ARJ 89; MN 48).

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Early training and support for Moral support formal education Family connections with Guidence from suppliers and elders customers

Family's Family Goodwill entrepreneurial legacy

Culture of hard Family work, simplicity, Investment perseverance, Business mutual support and sacrifice

Figure 5: Ways in which the family resources and culture appears to contribute to the family business

There are examples to claim that when the new generation of entrepreneurs is made part of the family business, they may have to start working as a labor and work their way to the top only by proving themselves worthy through hard work. In this whole process the father is often seen as a role model and a source of inspiration, as his offspring typically understand that their father also worked his way to the top, so they also have to follow suit (SAP 46; Memon, Jun 2015, p. 5; Aug 2015 p. 6; Aug 2016, p. 7-8). The family businesses, started by the previous generation of the respondents, had a frugal start with negligible resources (ARJ 5, 6; Memon Eid Edition, Jul 2015, p. 7; MF 42; MN 11). Multiple decades of hard work, perseverance with integrity is considered to be the cause of affluence enjoyed by their offspring. Having such a role model as a head of a family typically develops natural inspiration among the children (Memon, Aug 2015; Nov 2015, p. 4; Aug 2016, p. 10, 11; IS 72; ARJ 1; SAP 2; MT 66).

4.1.2.1. Family bonding

Often siblings, mostly brothers, do partnership in the same business. The mutual trust, respect, and spirit to sacrifice for siblings, which is believed to be the result of appropriate, nurturing by parents, can improve the performance and efficiency of a business (SAP 42, 43, 44). Siblings with such a strong relationship can support each other in case one faces a crisis or loss in a business (Memon, Nov 2015, p. 10; MF 22). Involvement of family members in a business is also considered beneficial for a business because of the trust among family

112 members (MT 45) which is believed to reduce the transaction and the agency cost. Business responsibilities may be divided among siblings and each one of them is expected to respect the boundaries of others (IO 28, 32; MF 46, 44; MN 24; SAP 40; MT 41). ‘Synergy among brothers is the key to success’, suggested one respondent (SAP 67). Business performance can be affected by domestic issues (MN 6), as family’s internal conflicts can negatively affect the output of a business (MA 35). The respect and trust among siblings can help avoid and resolve any conflict if it may arise (MT 43). Conflicts do happen among the partnering family members, which can be resolved by community elders (ARJ 68, IO 78, 79). The jamat also often gets involved in the conflict resolution (ARJ 69; MA 29), however, it was recommended that the conflicts be better resolved without involving any third party as it can worsen the situation or permanently damage the relationship (MN 46). Following are some of the probable causes of conflicts.

1. Lack of a family constitution or documentation between partners regarding the division of responsibility, equity in the business, shares in profits, and how the newcomers will be inducted. (SAP 69; SAP 70) 2. Increasing competition among family members with the rise in materialistic tendencies (MN 13) 3. Lack of understanding among cousins due to the difference in brought up styles (IO 59; MN 13; MT 44) 4. Unjust or unfair distribution of inheritance among heirs (ARJ 84; IO 65) 5. The generation gap between highly educated millennial and traditional-minded old generation (IO 45, 63) 6. Lack of emotional investment in family relations due to lack of time (IO 98) 7. Partners not having a blood relationship (MT 92) 8. Uneven contribution to a business by partners when they equally share in the profit (MA 33)

The respondents were aware of the possibility of the conflicts and they shared ways to avoid them among the partners in family business. These methods include:

1. By helping children in setting up separate businesses (MA 36; IO 64, 66) 2. Creating a family constitution which would document the share of each partnering sibling in the profit, his ownership and responsibilities in a business (SAP 68; MT 50)

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3. Identifying the skill set of each partnering sibling and assigning responsibilities in business accordingly. A person proficient in calculations, for example, will be responsible to manage the accounts. (ARJ 28; ARJ 29) 4. Distributing property and business as per Islamic law of inheritance (MN 15; MT 88) 5. Religious orientation develops tolerance and teaches respect toward family members particularly the elders, avoiding conflicts despite the generation gap (ARJ 96; IO 33, 68; MN 47) 6. The tarbiyat or upbringing to develop a strong relationship, by mutual respect, trust and spirit of sacrifice among siblings, cousins and remaining family members (IO 34, 60, 62, 67, 69; MT 42, ARJ 31).

Role of family elders is considered pivotal in creating an atmosphere at home where everyone learns to respect and sacrifice for others. In some examples, the elders even taught to tolerate and respect family members who could not contribute much to the business as well (IO 33, 68, ARJ 28, 96).

4.1.2.2. Family goodwill

Parent’s relations with their siblings can become a benchmark for the next generation to emulate. The nurturing at home is considered crucial to develop strength of character and strong morals, which can help in creating goodwill. Stakeholders often trust anyone in the market who has a track record of honoring their commitments. The goodwill is thus seen as one of the important assets of the family business (ARJ 14; MT 4; MT 3; SAP 11).

Apparently, there is a lack of legal enforcement of contracts in the market; it is only the goodwill of a person which makes it easy for a transaction to happen. Deferred transactions often happen on verbal commitments and they are considered to increase the speed of doing business, while reducing the transaction cost (IS 60; IO 46). The volume of credit from the suppliers is often dependent on the amount of goodwill a person has been able to establish over the period of years. It can take a lifetime to develop goodwill which even the children can benefit from (SAP 14; MA 16; Jun-16, p. 6). According to one respondent, the goodwill uses to be the hallmark of the Memon community as they were known to be trustworthy among all (MN 30).

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Track record of Honoring of Strength of Persistence of market Goodwill commitments character moral behaviour performance

Figure 6: Factors apparently leading to development and sustainability of goodwill

It was mentioned that the suppliers even themselves approach entrepreneurs with strong goodwill, and willingly facilitate them with credit (SAP 17). It is needless to mention that getting into partnership to expand a business can also become easy when two or more potential partners have as a strong goodwill (IS 27). Other than missing on commitments to the customers and defaulting on payments to suppliers, persistent business failures can also damage the goodwill of an entrepreneur in the market (IS 52; MT 76). On the other hand delivering the right product, at the right time, at an agreed upon price can establish goodwill with the stakeholders particularly the customers (ARJ 64, 65; MF 13; MN 26; SAP 16, 12; MT 7, 8). Children emulating the moral standards of family elders can allow sustainable maintenance of the family’s goodwill across generations (IS 44; Memon, Aug 2016, p. 10).

Credit from suppliers

Confidence of Loyalty from investors/ customers partner Goodwill

Figure 7: Possible impact of goodwill on business

4.1.2.3. Building a new business

At the time of starting a business, family goodwill is considered to be one of the important assets for the new entrepreneurs (SAP 11, 59; ARJ 14; MT 4). The budding entrepreneurs may also need to prove through their conduct with stakeholders that they have the capacity to carry on the goodwill of the family by honoring their commitments with the customers and suppliers (MT 11). It was mentioned that suppliers would also give credit if they already know entrepreneur’s father or family background (MN 22; SAP 19; MT 9). Establishing the trust with the supplier can be done through timely payments (SAP 16; SAP 12; MT 7; MT 8). The first customer can be found within family’s network. Sometimes the customer may also be known to the entrepreneur before starting a business.

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It was noted that established entrepreneurs develop newcomers in their family network as their suppliers, and becomes the first customer as well. This customer can bear the teething problems of the newcomers when they struggle to produce the desired quantity and quality of product at the right time (IO 3; SAP 58, 3). The assurance of the first customer can give confidence to the first time entrepreneurs and minimizes their risk, subsequently minimizing their chances of failure.

Several respondents suggested that their father was the first investor (MA 21, 3; SAP 20; MT 4, 18, 40). It was emphasized that ‘one should begin with improvising on the resources already available’ (ARJ 10, 8; IO 102, 108) and that ‘one should gain the knowledge of the supply chain before entering into a new line of business’ (IS 70; IO 105). The preliminary knowledge can be gained by consulting a friend or a family member who is already experienced in the domain (IS 69; MA 2); likewise, initial experience can be gained by working in someone’s business for a few months (MT 13; Memon, Nov 2015, p. 4). In case of lack of experience partnership with someone already experienced in the field is perhaps another option. It was recommended that in the start of a business it is better to avoid two things (1) credit of supplier, (2) blocking cash by acquiring inventory without assurance from any customer (MA 5, 6).

Patience was referred by a respondent as important in the early phase of a business as the new customers are not easy to find (MN 52, 51). ‘It is advisable to remain as stress-free as possible to avoid making mistakes’ (MT 21). To keep the cost of business low, it was said that ‘personal expenses need to be minimized to the extent possible’ (MT 25) and ‘one should avoid being greedy’ (MT 27). It is also advised to ‘remain cautious and careful’ (MT 24) and

.(is the sole provider of sustenance’ (MN 37 ﷻ keep one’s faith in the Creator as Allah‘

Some additional entrepreneurial traits mentioned by the respondents include ‘appetite for expansion’ (MF 51), ‘being bold and vigilant’ (MF 37), ‘courageous’ (MF 65), ‘quick learner (IS 13), ‘good at calculations’ (IO 87; MT 63), ‘hard working’ (ARJ 108), ‘perseverance’ (SAP 74), ‘drive for continuous improvement’ (MF 54), ‘risk taking’ (Memon, Sep 2015, p. 6; MF 55), ‘passionate’ (Memon, Apr 2016, p. 12), ‘self-control’ (MT 23), ‘having a long term perspective in mind’ (MT 26) and ‘belief in the Creator’ (IO 31). Figure 8 summaries section 4.1.2.3.

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Support from Suppliers and customer in customers from product family network development Prior experience Investment in the business from parents or domain elders

Training and Entrepreneurial guidence from traits (Patience, family elders frugality)

Infrastruture Family goodwill New Venture support

Figure 8: Possible factors contributing towards the creation of a new venture

4.1.3. Influence of religion on business

Success is often seen as a blessing of the Creator, which is granted when entrepreneurs follow religious guidelines in every aspect of their business and personal life. Business outcomes are perceived as a result of fate or taqdeer, which suggests that the amount of income is determined by the will of the Creator that is ordained when an entrepreneur works hard with purity of intention. The quantum of output (profit) is not believed to be a result of effort. Respondents considered emerging of new business opportunities a function of the will of the Creator. More important than income is perhaps the peace of mind which emerges from creating a positive contribution to the lives of others and the family members. It appears that more important than the quantum of income is barakah which emerges when the Creator is pleased with a believer’s actions (IS 48, 65; ARJ 90; MA 11, 40; MF 43, 49, 50, 48; MN 36, 49, 12, 37; SAP 56, 72; MT 74).

Respondents believed that along with the grace of the Creator, barakah in the income can be the desired outcome of avoiding any prohibited action, like missing commitments and dealing in prohibited items. Several respondents consulted Islamic scholars to make sure about the legitimacy of their transaction and business practices (ARJ 63, MT 70; MT 89; MF 56). Business may have more barakah than employment, which is another of the reasons why Memons do business, according to a respondent (MF 52). Barakah has been defined in a number of ways, for example, being able to pay all employees and generate profit, despite the calculations shows that the business is in loss (MF 60); good health; children with sound character; no conflict in the family (ARJ 93); money and opportunities coming in

117 unexpectedly; and removal of barriers when one intends to accomplish any legitimate goal (MA 13; ARJ 97, 92). Mother’s prayers are considered important in this context (MF 47)

Avoiding interest-bearing loans or borrowing from the banks to run or expand a business is seen as a major contributor in the barakah of a business (MA 12). Hence the Bank loans are avoided by all means possible by all respondents (MT 33; MT 68; IS 24; IO 5; MF 26; ARJ 22; SAP 57; MN 16, 23). Expanding organically, by reinvesting profits, or doing Musharakah (a form of partnership as advocated by Islamic Shariah) (ARJ 24, MF 44), or borrowing from some family elder (when in need) are possible ways to establish or take the business forward. One respondent even suggested that his family business grew faster when avoided banks altogether (IO 8). It is believed by respondents that another important way of increasing barakah in business is to pay charity, particularly the amount made compulsory on well-off Muslims, known as zakat. Apart from Zakat, charity contribution for philanthropic activities appears to be a part of Memon’s culture. The jamat of every sub-group within the Memon community, it was noted, collects and disperse the zakat and other forms of donations to the needy ‘in an organized and disciplined manner’ (MN 59, 60; IO 76; MA 24; MF 24; ARJ 101; Memon, Oct 16 p. 1; Jul 15).

Economic philosophy

Welfare Growth orientation strategies Religious orientation

Family Business bonding operations

Figure 9: Possible impact of religion on business, family and personal life

Religious orientation was also identified as an inhibitor of conflict between family members, and the belief in taqdeer; it was said that ‘everyone eats from what has been provided by Allah’. ‘We are given not to consume rather given to benefit others, particularly our family members and relatives’, such a belief and moral code can strengthen the bonding between family members (ARJ 96; MN 47, 33, 68). So any family member who may not contribute equally to the business due to any legitimate reason can be supported by the rest (IO 33, 68).

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4.1.4. The socio-cultural particularity of business strategies

Primary intent to expand a business is perhaps to contribute towards the financial security of the new generation, particularly when siblings in the family are partners in a family business and their children are likely to take charge of the business in coming future (IS 9; IO 29, 61; MN 9; MT 53). It is believed by respondents that diversification in product portfolio according to the developing market requirements keeps a business moving forward (MT 52, 16, 86; ARJ 13, 74, 83, 7). To expand a business, profits are typically reinvested and bank loans are avoided (IO 10; SAP 57; MT 71). The bank loans can make it difficult to see the incurring loss unless they become large enough to be damaging; the debt to equity ratio can be disturbed and pressure to pay to a bank can reduce the efficiency of managing a business. Sometimes with bank’s money, one may expand a business to an extent that it becomes difficult to maintain, often leading to failure as explained in section 4.1.3.

The bank interest can increase the cost of production reducing the profit of a business. One respondent after getting rid of bank loans liquidated some of his property to generate cash for the business. Working with cash, suggested one respondent, makes an entrepreneur more careful and risk-averse (IO 12 to 18). To expand the business, the partnership is often done with potential investors in entrepreneur’s personal or professional network (ARJ 23; SAP 6, 61). According to a respondent, the community entrepreneurs of small and medium-size often do not plan ahead for expansion. Presumably, there is no form of any strategic planning in that sense (IS 66, 67, 68). Small businesses are believed to be more cost-effective (MA 7) and perhaps easier to maintain by a family (MT 46). For businesses larger then SMEs, the hiring of professionals to run a business may become indispensable, suggests one respondent (ARJ 47).

Hiring professionals, departmentalization, defining roles and responsibilities, respecting merit and rewarding performance is considered as an important aspect of maintaining a business. It was mentioned that the employees are hired on merit, and community based relations often help in finding the right employee who can perform the job as required (IS 31, 34; SAP 54; MT 37, 36). Relatives are often helped in finding a job in some other businesses instead (MT 38). Smaller businesses may be maintained in an informal manner (IO 57; IS 59). Community members with a strong reference can be hired in smaller businesses only if they prove trustworthy and fulfill performance expectations of the employer (IS 34).

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According to a respondent, ‘documentation in a smaller business is done to an extent required for taxation purposes and to avoid any conflict between partners’ (MT 90). Professionalizing a business is seen as a prerequisite to maintain a business (ARJ 44). One respondent even asked his son to work for a professionally run firm to learn how a corporate system works, for the sake of implementing in his organization (ARJ 75). Professionalization may not imply that the relationship with employees has become impersonal and bureaucratic (SAP 47). There are examples where employees are treated and facilitated like family members (MA 37; SAP 48), and it is possible that the owner helps them in case of a crisis at home (IS 30). Firing an employee who has received years of training is considered more costly as compared to hiring a new one (MA 18). It was said that ‘minor negligence by employees should be ignored’ (SAP 49, 50), and ‘employees should be cared and trusted’ (Memon, Aug 16, p. 10). According to one respondent, ‘friendly even family like relationship can improve productivity’ (SAP 47). Likewise, senior employees are also seen as assets and their contribution deserve to be appraised and valued (MA 18; ARJ 50; SAP 51). It is possible that a good relationship with employees can lead to negligible turnover rate (MA 38).

Growth by reinvesting profits

Partnership with Diversification family or into new Strategies to community domains to avoid maintain and members for stagnation sustain a expansion business

Employee Professional welfare and approach and relationship meritocracy

Figure 10: Possible strategies to sustain a business

4.1.5. Emerging causes of social disintegration

The socio-cultural development which can influence the state of integration and subsequent sustainability of the community can also influence the entrepreneurial activity because of its dependence on the family and community relations as discussed in literature review. In this context, this part of the case study reviews some of the factors possibly contributing toward the apparent breakdown of the families and disintegration of the Memon community. To what extent this disintegration has affected the Memon community would require a survey of a

120 much larger sample from the community. Figure 11 provides a summary of the possible causes of disintegration of the Memon community.

Lowering morals, Generation gap rising corruptions due to modern and distrust education

Lavish lifestyle, Disconnection Show off culture and disrespect and Class Social for elders consciousness disintegration

Figure 11: Factors contributing toward social disintegration of the community as suggested in the data

The pressure to raise consumption, shift toward a lavish lifestyle (MA 42; ARJ 88) and ‘the race to increasing living standards have forced people to swell their personal expenses’ (IS 29), ‘pushing some entrepreneurs to even cut corners to increase their earnings’ (MN 33). ‘Herd mentality make people follow such trends blindly leading to class consciousness’ (IS 34). ‘Such shortsightedness has also led people away from religion’ (IO 99), or perhaps lack of religiosity is responsible for it. Due to such trends, the community is disintegrating, defaults in the market increasing, and the level of trust among community members seems to be on a decline (ARJ 58, MN 28; MT 80; SAP 35; IO 83; MF 21).

A significant number among new generation appears to be inclined toward acquiring a higher education for a number of reasons according to the respondents (SAP 45; IO 41; ARJ 18; MF 6; MF 5; IO 49; IS 57, 61). For some, it is a requirement of managing a firm (MN 40), while others consider it detrimental to the traditional ways of managing a business, as it can contribute in creating a rift between family elders and the newcomers (IO 35). ‘The modern education also does not talk much about ethics’, suggested one respondent (IO 21). Despite all these limitation formal tertiary education was considered important (IO 39, 40; MN 40; IO 58; Memon, Aug 2013, p. 3). Another respondent suggested that professionalization is the requirement of an expanding business, so the newcomers need to have the necessary knowledge to develop a ‘management system’ as required (ARJ 40).

The newcomers were said to be more adventurous as they want to experiment with new ideas (ARJ 46; MT 62). However, with the rising levels of education, respect for elders appears to be on a decline coupled with lowering of moral, religious and family values (MA 43; MF 28; IO 97; MA 47; MN 41; IS 37; MN 42). The generation gap between the traditional simple

121 minded elders and modern millennial is said to be increasing (SAP 29; IO 88, 89). The impact of media, modern education (IO 47) and technology is seen as negative (Memon, Sep 2012, p. 1; ARJ 59) and ‘a cause of disconnection across generations, families and community members’ (MT 79). It was mentioned by a respondent, ‘community members have less time now for each other and are becoming more materialistic’ (MA 32). ‘Self- centeredness’, ‘showoff culture’ and ‘lavish lifestyle’ is blamed on the media and technology (IS 34, 41; MN 34; MA 42, ARJ 88; MT 79).

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4.2. Case Study on Delhi Saudagaran Community

According to a tradition, the ancestor of Delhi Saudagaran were the decedents of the Aryan race (Saudagar, May 2015, p. 62) who converted to Islam a few centuries ago in sub- continent. They were traders by profession. There are three versions of the story regarding the origin of the community. (1) It emerged during the reign of Mughal emperor Shahjahan around 400 years back; (2) or some 600 years back during the era of Behlol Lohdi; (3) or some 700 years back during the times of Ghayas-Uddin Tughlaq. The validity of first and second narrative is contested. The third one further suggests that in 1324 AD some families from a trade-oriented Khatri tribe in India accepted Islam as a result of missionary activities of an Arab scholar Syed Qazi Azduddin bin Abdurrahman bin Shamsuddin bin Arabi. The community or baradari (the term is extensively used in the documentary sources from each community) members were also among those who reverted to Islam. The Arab scholar gave the name of ‘Sheikh Arorah Khatri Muslim Saudagaran’ to the newly reverts26 (Saudagar, Apr 2010, p. 48-50). The Arab missionary scholar advised them to ‘live as a community, establish matrimonial ties among one another, do trade as it has more barakah, preach Islam so that missionaries are raised among the community, and establish religious seminaries so as to produce more Hafiz’27. He prophesied if they follow these advises then wherever they go, ‘they will shine like a sun’; he further said, ‘they will be religious minded and would involve in worldly life only on need basis’.

According to another legend the community emerged after a Hindu tribe reverted to Islam on the hands of either Shamsuddin Sabzwari or Shamsuddin Tabrazi during the 17th Century. Another tradition refers to decedents of Imam Jafer Sadiq inspired a Hindu called ‘Lakshman Das’ to accept Islam who, after reversion, changed his name to Abdullah Gaba, somewhere in between 1440 – 1450 AD. Several of his family members also reverted later on following the example of Lakshman Das. These family members spread to a number of regions in India and were later called Panjabi Saudagaran.

In 1656 AD around half of the population of Delhi died in a famine. Several families left the city. By that time the trade was also under the control of Hindus, and the local Muslims were abhorrent to the profession of trade (presumably because Hindus were associated with it). So

26 It is believed in Islamic theology that every person is a born Muslim; however, his/her religion is changed by the parents. Therefore, the term ‘revert’ is used instead of ‘convert’. 27 Hafiz: A person who has memorized the entire book of The Holy Quran, from cover to cover. 123

Khurram, the third son of Shahjahan, during 1628 to 1658 AD, established a colony in Delhi by the name of Shahjahanabad. The emperor’s son dedicated a large area to Delhi Saudagaran in that colony. The land was allotted in 1657AD to 64 Khoja Sheikh and Chinioti families on the request of Allama Saadullah Chinioti who was Shahjahan’s top vizier. With the permission of the Emperor, the land was sanctioned and the families were invited to settle in the dedicated location in the colony. Allama Saadullah Chinioti himself traveled to Bahira, Khoshab and Sargodha to invite the families. On the promise of the Emperor to provide them subsidies the 64 families mutually decided to send a few of their members to Delhi and evaluate the situation. Some 350 men, women and children traveled to Delhi, Shahjahanabad, under the protection of the security provided by the Emperor. This caravan was led by Hakeem Shamsuddin Chawala. After arrival those families not just established their homes but also setup markets and factories (Saudagar, Apr 2010, p. 48-50). The place where these families settled themselves in 1657 AD was later called ‘Kaŗah Punjabiyan’ and the families were known by the title of ‘Panjabi Saudagaran’.

The community thrived in Delhi, several of the prominent community members were later awarded by a number of titles by first Mughal and later by British authorities. These titles include ‘Qazi-e-Sher’ (The Mayor of the City), ‘Malik-altajjar’ (The King of Trade), ‘Malik- ul-Hind’, (The King of Hind), ‘Sheikh-ul-Hind’ (The Master of Hind), and ‘Fakhr-altajjar’ (The Pride of Trade). Mr. Chaudary Shamsuddin Chandana and Mr. Zaman Bukhsh Khatoria were the first and the last of the community personalities who even occupied a seat near emperor’s throne during Mughal’s rule. The leading names from the 64 families who settled and prospered in Delhi, include: Abdullah Kathoria; Muhammad Hussain Batla; Shamsuddin Chawala; Shamsuddin Chandana; Hussain Bakhsh Allahwale; Allah Bakhsh Shethi; Mullahji Bawijah; Muhammad IO Solija; Allah diya Bholawale; Rahim Bakhsh Vohra; Abdul Rahim Lohiya; Rahimuddin Dhengŗa; Ilahi Bakhsh Kheŗa; Azmat Allah Sehgal; Abdul Rehman Gabro; Mola Bakhsh Ghandi; and Ahmed Bakhsh Magoń.

The community remained there and fought against the British army in the war of independence of 1857. The land which was gifted by Shahjahan’s son was taken away, however, after receiving amnesty from the Victorian Queen, the community returned to their homeland in Delhi. After the partition, a significant majority of them migrated to Pakistan and settled here. (Saudagar, May 2014, p. 89).

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The forthcoming generations of the 64 families attempted to organize themselves. An organization ‘Idarah Anjuman Wakeel Qaum Panjabiyan’ was established on 5th August 1906 AD to manage the affairs of a growing community. After the partition of Pakistan another organization Jamiat Panjabi Saudagaran-e-Delhi (JPSD) was established in Karachi. The founding members of the later were Mr. Mohammad Siddique Chandana, Mr. Muhammad Yahya Sootwale, Mr. Abdul Khaliq Abdul Razzaq, Mr. Abdullah Abdul Ghani, Mr. Mohammad Rafay Shamsi, Mr. Muhammad Ashfaq Inam Ilahi, Mr. Munshi Abdulrehman Baŗi and Mr. Haji Jameel Arehman Chatriwale28.

JPSD provides monthly financial support to widows, orphans, poor of the community. Several affluent community members are involved in the management of the organization and actively contribute their time and charity as well. The organization runs a number of welfare hospitals and educational institutions in Karachi, These include Haji Fazal Ilahi General Hospital; Baigum Haji Hospital; Bilqees Memorial Hospital; Marrium Batla Hospital; Yahya Sootwalay Hospital; Abdul Khaliq Abdul Razzaq Hospital; B.H.Y.Hospital; Jamiyat Sabira Clinic and Diabetic Centre; M.Y. Chandiwala Clinic; Ismail Allahwala Boys Campus; Najam Girls School; Riaz Masjid; Saudagaran Cooperative Housing Society; Jamiyat Taalim Al Quran; and Ameeniya Muslim Girls School. The community monthly magazine Saudagar publishes the summary of welfare activities organized in these institutes.

4.2.1. Community culture

Delhi Saudagaran, also known as Delhiwala, is another closely knit community in Pakistan, mainly based in Karachi, with a distinct socio-cultural environment. The members are related to each other through ancestral ties, ‘everyone’s grandmother is the same’, suggests respondents (1405, p.100, 103; TP 6). According to a respondent, it is preferred to establish matrimonial ties within the community due to similar culture, values, and background (KS 44). The social and family ties are valued to this extent that after the demise of any elder, his or her immediate and extended family members, friends and community associates write memoirs to express their grief containing accounts of memorable interactions with the deceased. These memoirs are published in the community’s monthly magazine Saudagar. Some of the issues of Saudagar are filled with these memoirs particularly when the deceased

28 Most of the details in the above description has provided by Mr. Irfan Asli Pari, Honorary General Secretary, Jamiat Panjabi Saudagaran-e-Delhi. The details were written on two typed pages, which according to Mr. Irfan is not published anywhere. Most of this information is verbally transferred from generation to generation verbally. 125 is a famous community figure with an active record of participation in community development activities (Saudagar, Jan 2011, Feb 2011, Mar 2011, Sep 2011, Feb 2012). In the editions of the Saudagar reviewed, it was observed that any personality, who had a track record of community service, was praised. The details pertaining to economic life and entrepreneurial achievements of personalities were also found on several occasions; however, their mention was overshadowed by the details related to the community service, praises of their character and the nature of the relationship they had with other community members.

There is no data on how many Delhiwala do business, however, according to Mr. Irfan Asli Pari, Honorary General Secretary of JPSD, around 70% of the 200,000 families have an entrepreneurial orientation (IAP 62). The community elders have continued their family business or have extended it; however, the millennial in the community appears to experiment new business ideas (SAR 13; NS 59; Saudagar, Feb 2016, p.42). The rationale for the respondents to have their own business has been mainly that they intend to follow the family legacy (NS 1; TP 1, 35; SAR 1; RS 1), also because their brought up was at home (KS 16; NS 43). A respondent suggested that money earned through a business has barakah; ‘karabor main barkat hai’ (TP 73), and business is expanded to accommodate the coming generation (TP 63; NS 48). ‘It is in our genes’, says a Delhiwala (FA 9).

After the partition Delhiwalas restarted their businesses with negligible resources (RS 4; TP 18; JBS 4; 1212, p. 69; SAR 22, 24; Saudagar, June 2016, p. 90, 92), some also carry forward their family businesses (RS 1; TP 1, 35; NS 1). A significant number of the respondents were in the business their fathers had established after immigration. Some also diversify into new markets perhaps right after migrating to Pakistan or after several years of starting their first business. According to the respondents the opportunities were exposed to them by some of their ‘friend or relative’ (TP 36; IO 9), or during their experience within the family business ‘at early stages of their entrepreneurial career’ (SAR 29, 30, 31), or were introduced to them via ‘the potential partners in their friends circle’ (KS 2, 5) or perhaps by ‘a past employer’ (FA 3). There are examples where the Delhiwala started something with considerable corporate experience (FA 1, 18; KS 1, 51). In all cases, business opportunities emerged from the family, personal or professional networks of the respondents.

It was exclusively mentioned by one respondent that Delhiwala do not share much opportunities and resources with other community members (NS 35, 36). However, there are other examples to counter this claim. In one case, stories regarding business failures were

126 shared among friend circle (SAR, 14), while in another a respondent received a business idea from a friend (TP 36; IO 6). It was also mentioned by another respondent that there is negligible unemployment rate in the community because community members actively facilitate the ones in need (TP 92; SAR, 54). Several delhiwalas want to help others in starting their own business (SAR 55; IAP 60; Saudagar, Jan 2011, p.79; Apr 2014, p.21). It was suggested that ‘community members actively support the needy, and have a soft corner for their baradari, but not so for their potential competitors in the market, despite the competitor being from the community’. Some community elders are also famous for mentoring the young ones, suggests one respondent (TP 5). Delhiwala often send their children in a business owned by other community members, as a father may have a soft corner and a lenient attitude toward his children (TP 3). It was mentioned that some of the elders in the community also play an active role in mediating family domestic and business disputes.

Training of new comers

Support for welfare and community Support from Conflict resolution development the community by elders activities

Figure 12: Examples of support from community members for business and welfare activities

In a nutshell, other than training the young ones in the business of someone outside the immediate family, and helping to resolve business-related disputes between siblings, no other influence of community on the business was observed in the collected data. The affluent class do seems to facilitate in community development and welfare activities; however, there is lack of any evidence which suggests that business performance is greatly impacted by the community resources and culture. Family resources, however, do impact the business outcomes. Figure 12 summaries the role of community support in business and welfare activities.

4.2.2. Influence of family on business and vice versa

A few respondents, when they reached the age of adolescence, received training in a family business owned by the father (RS 22; SAR 5; JBS 64) or any close relative. The training typically started right after the school, and they were required to spend their free time in

127 business. In some cases, they were asked to do odd jobs which included mopping the floor and serving tea to the guests. The odd jobs presumably helped in getting rid of any sense of pride they had (TP 7; JBS 7, 66; RS 14). ‘One has to prove himself worthy by working their way from the lowest to the top through hard work and earning respect’, suggests two respondents (JBS 7; RS 16, 17).

The business where early training occurred was owned by the father in majority of cases, however, there are examples where the business is owned by grandfather (1305, p. 84), by a relative (KS 28), or a family friend (TP 3), who played a part in providing experiential learning to the newcomers. As a young apprentice one respondent learned ‘how to deal with customers’ (FA 21), ‘how to take risk’ (NS 62) and how to control operations. The choice of formal education of upcoming generation may also be based on business requirements (NS 45). Despite formal education, the value of practical experience is perhaps considered greater than education by some respondents (RS 29, 34; JBS 36, 61; FA 28).

Family elders were often available for advice and support (NS 4; SAR 41; Saudagar, Jan 2011, p. 33; KS 7). The elders also advise on what type of key strengths an entrepreneur should develop (FA 20), or moral support in case business is suffering from a loss (Saudagar, Jan 2011, p. 34), or availability of father’s office free of cost when starting a new business (SAR, 35). The family elders, father in several cases, were regarded as the first financiers for budding entrepreneurs (IO 26; NS 10; RS 5). Once trained, sons were seen as a reliable and trustworthy source to take the business forward or expand it horizontally or vertically (Saudagar Dec 2012, p. 69; 1606, p. 64). In one case the father even left for missionary activities with tablighi jamat29 while leaving the business to his sons (Saudagar, Sep 2010, p. 30). A respondent suggested, ‘if the next generation is not ready or is not available for any reason, the business might face a collapse’ (FA 39).

Elder sibling’s role in setting up a business has also been acknowledged on multiple occasions (Saudagar, Jan 2011, 33; Oct 2011, p. 45; KS 39). There are numerous examples where siblings have been working as partners in the family business (Saudagar, Dec 2012, p. 68; Feb 2015, p. 55; June 2016, p. 64, 92; NS 3). Conversely, there are also several examples where the fathers have divided the business among the sons who themselves decided to part ways with mutual consensus (JBS 18, 19, 20; RS 2, June 2016, p. 64, 92). According to a

29 A voluntary organization working for the cause of peacefully spreading the message of Islam across the world 128 respondent, the separation is done proactively to maintain the family relationships or avoid any conflict with the working partners (KS 43). One Delhiwala suggested in his interview published in Saudagar that the reason for such separation is ‘growing levels of intolerance within the members of the community’ (Saudagar, Jan 2011, p. 62).

Evaluation of new comer's potential

Elder's role as an anchor for Early Training family Family's bonding support

Brothers Formal working as education partners

Figure 13: Examples of support from family for newcomers in case of new venture creation

4.2.2.1. Family bonding

The breaking of economic ties among the family members seldom implies that the social ties are also damaged (Saudagar, Mar 2015, p. 81; June 2016, p. 92). Maintaining social links seems to be part of the community culture, despite the business among siblings has been separated. There are several examples of a strong relationship among siblings. The magazine Saudagar has exemplified ‘brotherly relation’ on multiple instances (Saudagar, Oct 2011, p. 50; Oct 2015, p. 56; June 2016, p. 64, 92) suggesting the cultural preference in this context. Parents have been playing a key role in linking the family together also (JBS 50; June 2014, p. 74-80; Aug 2016, p. 59-62). In cases of conflicts the role of elders to mediate and resolve the conflict is also seen as pivotal (IAP 71, 73, 74; TP 59), it was mentioned that there is no formal system of conflict management at the community level (NS 32). Conflicts do happen among partners in family businesses for a number of reasons; some of the highlighted ones are as follows:

 The risk of a dispute can increase when the business is in loss or is generating profits beyond the expectation of the partners, even if they are siblings (NS 28; TP 39, 61).  In case if the parents have decided to keep the shares of siblings different due to their skill level or involvement in the business, it is possible that one of the partnering

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family members fail to understand or the financial pressures at home can put him or her into a confrontation with the family member who is getting more. The problem is intensified when one sibling is spending lavishly on his family while the other is not able to (KS 40, 41; NS 24).  When one of the siblings wants more control of their family business than the other (RS 10).  Any of the partner(s) fails to honor their agreed upon commitments or responsibilities  Cousins often do not go well together due to the difference in brought up, values and spending priorities (NS 21, 22) which often creates disputes and split in the business also. The division of business resources often negatively affects the performance of the parent’s business. For example, the ability of the business to give credit to its customer is reduced as the cash has now been distributed among heirs (IAP 46).  Unjust inheritance distribution creates rifts between the heirs (NS 31), which according to one respondent, is the cause of conflicts in 90% of cases (IAP 10).  Lack of documentation, formal business structures, improper record keeping of transactions and lack of transparency leads to suspicion in case the business suffers a reduction in profits (IAP 7, 8; NS 14, 15) which destroys the trust between the partners and leads to conflicts. Small businesses face more of such issues (IAP 41).  Arrogance and superiority complex is another factor which destroys the relationships (Saudagar, May 2012, p. 59; SAR, 37)

Conflicts are also avoided as community members are aware of their possibilities. Examples of the preemptive measures taken to avoid conflicts are:

 Parents dividing the family business in their life to make sure all siblings are happily settled (Saudagar, Feb 2011, p. 24). The Children often start their own venture using family’s resources in the life of the parents by avoiding participation in the family business (KS 34).  Parents or elders writing their will to divide the business and property in a just manner (TP 82; IAP 34; Saudagar, Feb 2011, p. 24) as per Islamic Shariah (TP 82; RS 11; IAP 47). Fair distribution of inheritance avoids conflicts (Saudagar, Feb 2011, p. 67, 68; Jan 2014, p. 43)  Documentation, which includes: Partnership agreement, distribution of roles and responsibilities in the business and financial record keeping, to keep matters

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transparent (IAP 34, 35, 40, 9). In short, a proper family constitution containing organizational structure, division of responsibilities and profit shares needs to be drafted and agreed upon by all family participating family members (NS 13, 23, 25).  Skills of each partnering members need to be identified with mutual consensus and responsibilities to be assigned accordingly.  The mutual respect between family members avoid any conflict and are resolved easily if they arrive (SAR 36, 40; NS 11, 26; Saudagar, Apr 2015, p. 119; Feb 2016, p. 42).  Respecting and supporting low performing members by understanding the reason for their slackness can avoid creation of negative feelings (SAR 38). Such respect can be inculcated by strong family values and tarbiyat, and can even enable the 3rd generation to work together with each other in the same family business with mutual consensus (SAR 42).  Religion strongly discourages getting into conflict with family members for materialistic reasons. Piety can help in controlling ego; enable a person to act with humility with others. Conflicts also eliminate barakah from the business according to respondents (NS 29, 30; SAR 45).  The elders can act as a role model for the next generation demonstrating how to maintain the family relationships both at the domestic and professional level. Brought up strategies can raise individuals who would value the relationships over their self- interest and would also sacrifice for other family members (RS 13; NS 26; SAR 42; TP 84).

Parent’s role in the character development of children has been emphasized greatly. ‘Spirit to sacrifice’ (Saudagar, Feb 2011, p. 24), ‘strong character, high morals’ (Saudagar, May 2012, p. 59), ‘spirit to serve’, ‘frugal life’, ‘earning a legitimate income’ (Saudagar, May 2013, p. 84), ‘humility’ (RS 14), ‘socializing nature’, ‘being empathetic’, ‘professional integrity’ (Saudagar, Apr 2014, p. 74) ‘frugality’ (walking toward the college despite the family own a luxury car) (JBS 65), are the traits developed by the cautious parents of prominent community members. Such qualities can help in maintaining social ties in the family, community and the market as well.

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4.2.2.2. Goodwill

In market context honoring commitments, being principle-oriented, caring about other’s benefit, being honest is believed to establish goodwill (Saudagar, May 2014 p. 58; Feb 2015, p. 55, 62; June 2016, p. 64, 63, p. 95; Aug 2016, p. 63, 64). The goodwill can have an important role in maintaining a long-lasting relationship with suppliers and customers. It was mentioned that ‘it takes years to develop such goodwill’ (IO 41; FA 29).

The next generation can also benefit from the goodwill of the previous generations or parents (Saudagar, Oct 2013, p. 71; Feb 2014, p. 28). Access to credit in the market and support from supplier or vendors is dependent on an entrepreneur’s goodwill (IO 41; KS 33). Every respondent acknowledged the significance of goodwill in achieving business goals to an extent that it was recommended that one’s goodwill must not be compromised even if the business suffers a financial loss; as a single negative example can ruin years of hard work of goodwill (RS 41; KS 20; JBS 15; IAP 4; FA 23; IO 41; KS 34; FA 29).

Honoring of Strength of Persistence of Goodwill commitments character moral behaviour

Figure 14: Possible constituents of goodwill

Some of the frequently highlighted qualities of prominent personalities in the memoirs in Saudagar Magazine tells us about the dominant values and virtuous in the community. Some frequently mentioned qualities include ‘balanced approach toward life’, ‘collective approach’, ‘empathy’, ‘forgiveness’, ‘hard work’, ‘humility’, ‘integrity’, ‘kindhearted’, ‘patience’, ‘perseverance’, ‘politeness’, ‘sacrifice’, ‘self reliance’, ‘silah-e-rehmi’ (mutual brotherhood), ‘simplicity’, ‘socializing nature’, ‘straightforward in communication’, ‘willpower’, and ‘piety’ (God-fearing). It can be deduced that such virtues establishes the reputation of Delhiwala in the community, contributing to an entrepreneur’s goodwill in the market also (see Saudagar, Sep 2009, p. 35; Jan 2011, p. 75; Feb 2015, p. 56, 63; Feb 2016, p. 41; Jun 2016, p. 89).

4.2.2.3. Building a business

Data suggested that starting a business require a number of entrepreneurial traits. The traits highlighted by the respondents and mentioned in the magazine Saudagar, include ‘appetite to learn’ (SAR 8), ‘strong communication with employees and customers’ (FA 41), ‘courage’

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(FA 40), ‘emotional maturity’ (RS 33), ‘hard working’ (IAP 20; TP 22; JBS 25), ‘perseverance’ (TP 16; SAR 35), ‘humility’ (FA 32), ‘intuition’ (FA 27, 45), ‘judgment of character’ (KS 6), ‘ability to take risk’ (NS 63), ‘financial management’ (TP 67), ‘having skin in the game’ (JBS 59), ‘visionary’ (Saudagar, Feb 2015, p. 13), ‘self-reliance’ (Saudagar, Sep 2011, p. 29; May 2012, p. 59), and belief in Creator to provide sustenance (NS 51; SAR 56; TP 86; JBS 14).

When starting a business family’s or father’s goodwill is believed to help getting connected with potential suppliers. A win-win mindset and honesty of intentions are a prerequisite (JBS 58). Partners can be from entrepreneur’s immediate network, friends and relatives (KS 10, 11, 18, 32; FA 6). In several cases, the opportunity to start a business was discovered from within the immediate family network (TP 34; IO 4, 6; NS 5). In a number of examples, the initial customers are approached using ones personal and family connections (FA 30, 3, 25; KS 2, 5, 8; SAR 31, 27, 30, 29). Entrepreneur’s network beyond the family and community can also be helpful in finding customers or partners (KS 21, SAR 20). It is recommended that the business is started with the available resources (Saudagar, Dec 2012, p. 68; SAR 21). It was suggested that ‘not more than 50% capital at hand should be invested’ (NS 62), ‘one must not go beyond his means’ (JBS 58), and ‘chosen domain must be according to a person’s skill set’ (SAR 18).

Knowledge about the entire supply chain prior to starting a business is believed to be fundamentally important. It may also be recommended to find a job in SME (Small and Medium Enterprise) sector (IAP 83, 84), in the domain of a person’s interest, to gain relevant experience (Saudagar, Feb 2016, p. 42). Market knowledge is also considered important; ‘spending time as a salesman can help an aspiring entrepreneur to understand how the market works’ (FA 10, 20). In two cases there were multiple years of job experience before the respondent started their business (KS 1; FA 1).

Along with hard work and patience, personal sacrifice is perhaps necessary particularly when it comes to spending on personal needs. Minimizing the expenses on any luxuries is advised as the personal expense is also a cost incurred to the business (Saudagar, Jun 2016, p. 72). According to a respondent, ‘any unnecessary office expense also needs to be avoided to keep cost low’ (JBS 58). It was suggested, ‘minimization of cost may increase the net profits which can be reinvested in business’, and the expansion of a business needs to be ‘organic, slow and steady’ (FA 17; KS 17; IAP 85). It was also suggested that ‘at least three years

133 should be given to a new business to achieve breakeven, one year in case of service industry’ (FA 53, 53; SAR 33).

Entrepreneurial Opportunity Traits identification Capital from from network family

Guidence from Family goodwill elders

Early training and Customer from prior knowledge New venture family or persoal about the domain network

Figure 15: Examples of family resources contributing to the creation of a new venture

4.2.3. Influence of religion on business

Delhiwala apparently believes that the output of their business is determined by the will of their Creator (JBS 3, 5, 14) only when works hard (TP 87; SAR 56; NS 51, 52) with honesty (Saudagar, Feb 2012, p. 94) and pure intentions (JBS 46, 55). In other words, it will require hard work to achieve whatever quantity of income is ordained by the Creator. Abidance to the teachings of Islam, while avoiding haraam (KS 9, RS 39) is believed to be the key to please the Creator who would provide sustenance to them and barakah in their income. There are examples where the choice of business and product advertisement (Saudagar, Jan 2011; p. 34; IAP 66) was influenced by the religious mindset of the entrepreneur. ‘One needs to work 30 NS 52). ‘When) ’ﷻ hard, keep intentions pure’ (JBS 46, 55) and ‘leave the results to Allah people think that they are in control, they invite trouble’ (TP 86). The wealth is considered as a trial, the Creator would test his subjects with less and more of material prosperity to check the level of their piety (TP 42). Religion thus can have an influence on the economic philosophy of an entrepreneur.

‘One needs to remain steadfast while avoiding any business practice prohibited in Islam’ (Saudagar, Jan 2014, p. 47; Apr 2014, p. 69) and ‘give charity as required’ (Saudagar, Apr 2014, p. 69, NS 42; JBS 42), it was mentioned. Giving charity (JBS 42, NS 42, TP 88), taking care of the needs of the deserving and stakeholders (JBS 16), and abiding by the principles of Islam are considered to be various sources of barakah in the business (TP 88; KS 15). Barakah means that work is done with ease, barriers in a path toward a legitimate

30 Jalla jalālahu: May His glory be glorified 134 goal are removed automatically (KS 14). According to a respondent, community members generally believe that employment has less barakah than trade; for the same reason, ancestors of community members were encouraged to come into business (TP 73).

Bank loans are avoided, none of the respondents suggested that this is a legitimate option for business expansion. The profits are typically reinvested (Saudagar, Jan 2011, p. 34, JBS 9; TP 24, 69) or partnership is sought with potential investors to expand the business (NS 39; RS 21; TP 41). One respondent even shared his experience of getting into financial trouble after getting a loan and recovering from the trouble after paying off the bank loan (IO 12, 13). Islamic banking is considered a legitimate option by a few respondents in case there is a requirement of financial leverage to expand the business or manage the running expenses in larger businesses (IAP 49, RS 42).

Family bonding

Welfare Religious Growth orientation orientation strategies

Economic philosophy

Figure 16: Examples of how religion can impact business, family and personal life

4.2.4. The socio-cultural particularity of business strategies

Most respondents believed that organic expansion strategies are better than taking large jumps using bank borrowings. ‘The profits need to be reinvested and the cost of doing business has to be controlled and minimized’ (TP 68; 60; 31). Several respondents agreed that change is necessary for survival and expansion (IO 36; NS 2; TP 14, 15; RS 19, 24) and if the business is not expanding then its possibility of decline is believed to increases (RS 25; NS 47, 49). Future trends can be determined through customer engagements (KS 19, TP 31). The expansion is often motivated with an intention of creating space for the upcoming generation (NS 49; TP 63). New lines of business can also be started to accommodate the children once they are ready (TP 65). Hence horizontal integration into related markets and

135 vertical integration across the supply chain are perhaps two convenient options (IAP 1; JBS 12; TP 27, 32) thanks to the resources available in personal and professional networks (JBS 43). Respondents believed ‘giving benefit to the customer even at a loss’ (SAR 32), ‘remaining honest about the product quality’ (TP 30), while remaining ‘consistent in delivery’ (TP 28) is believed to contribute towards developing customer loyalty and generate word of mouth for the product and business (TP 29).

Maintaining goodwill and social ties is considered important for business development (JBS 1, 79; Saudagar, Apr 2016, p. 148). ‘finding suppliers’ (KS 32), ‘access to credit’ (TP 20), ‘learning about business opportunities’ (TP 36; SAR 14, 30; IO 6) and ‘finding investors’ (Saudagar, Jan 2011, p. 33), can be made easier through entrepreneur’s social network, which may not be community specific (KS 21). ‘Selection of employees and suppliers is to be done on merit’ (TP 25). ‘Through personal connections employees can also be located’ (KS 48). It appeared that there was little preference for community members at the time of hiring, rather respondents apparently hired employees from all backgrounds on merit as and when needed (TP 45, SAR 48). One respondent was particular about not hiring relatives as it can hurt the performance of the business (JBS 56, 57). Smaller and newer firms can find employees using their personal networks (FA 48; TP 52, 55); while the bigger firms can use job hunting websites or other formal mechanisms to find employees (IO 30, SAR 56).

The working atmosphere for the employees was mentioned as cordial on several occasions as employees were allowed to express their concerns openly with the owner (JBS 28, 38; FA 33, 50, 38, 34; SAR 6). For one respondent employee were like family members. Some of the respondents even helped their employees start their own business while partnering with them and some helped them in difficult times (JBS 23; FA 57; KS 35, 36, 37). In a number of examples, the new generation of owners was required to earn respect from senior and old employees before assuming authority over them (RS 16, 17; TP 17; SAR 6). The relationship with the employees was observed to be facilitative, friendly instead of impersonal or bureaucratic, in businesses owned by at least three respondents (FA 50; KS, 29; TP 12). This can lead to negligible turnover rates in a smaller or medium-size business (TP 58). However, in businesses bigger then SMEs expecting such a bond with employees is perhaps unrealistic.

One respondent suggested that business in the community usually prefer a professional approach and qualified professionals are hired to the extent a business can afford (TP 49). At the minimum, ‘an accounting system for record keeping of all transactions is necessary’ (TP

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53, 66). If family members are directly involved in the business then responsibilities need to be divided as per the skill of each family member, and induction of family members into business can be done in a systematic manner to avoid any disruption in the business, recommended one respondent (NS 7). Systems, SOPs are believed to be important to develop when the business grows out of the startup phase (FA 44). Professionalization and delegation of responsibilities to professionals is considered an important step toward business expansion, according to one respondent (IAP 9).

Minimizing expenses Strong relationship Employee support with stakeholders and relationship

Horizontal and Professional vertical integration approach+ to avoid stagnation meritocracy Strategies to maintain and sustain a Partnership for Organic growth by business Investment from reinvesting profits family and friends

Figure 17: Examples of strategies to maintain and sustain a business used by Delhi Saudagaran

4.2.5. Emerging causes of social disintegration

It was asserted by a respondent, ‘class division does exist among Delhi Saudagaran’, while ‘material affluence and its showoff by the elite in the community are presumably increasing the divide among the community’ (TP 70, 71, 72). The economic disparity and class consciousness are believed to be a major cause of social disintegration of the community by various articles posted in the community magazine (Saudagar, Aug 2012, p. 71, 73; Mar 2015, p. 125; Dec 2014, p. 114; 1305, p. 83; Feb 2014, p. 55). The community magazine frequently published articles emphasizing on maintaining a simple lifestyle (Saudagar, Mar 2012, p. 73; Oct 2010, p. 75; May 2015, p. 54, 55). Organizing of wedding ceremonies in a frugal manner is advocated on multiple occasions (Saudagar, Feb, 2014, p. 59; Mar 2014, p. 59). Showoff of affluence on such occasions can reinforce class consciousness among everyone participating in the ceremony, unlike any other public event (Saudagar, Aug, 2014, p. 63).

It can be inferred from the data that parents influence is perhaps one of the reasons why the new generation used to connect with their extended family. When the parents are gone

137 children may minimize the ties with their relatives (JBS 50; Saudagar, May 2015, p. 50, 51). Saudagar reports that there is a disconnection between parents and children, and an increasing trend of sending parents into old age homes (Saudagar, Aug 2014, p. 59). The nuclear family structure is rising, while the joint family system is going away according to a respondent (KS 46). It was also suggested that a self-serving mindset is also on the rise in the community (NS 55; Saudagar, Jan 2011, p. 63). Saudagar raises concerns that previously everyone was geographically connected, living in a close proximity, now the community is geographically dispersed (Saudagar, Jan 2011, p. 63).

The number of conflicts appears to be is rising; unjust property and inheritance distribution are considered as a likely cause (SAR 43, IAP 56). Disputes were resolved previously at the family level, but not the case anymore according to one respondent (KS 45). Rising levels of greed, materialism and reducing moral values are considered as the primary culprits (IO 31). Saudagar suggests that decreasing morals and higher levels of education (Saudagar, Mar 2015, p. 77) is also contributing to an increase in divorce rate (Saudagar, Jul 2014, p. 58; Aug 2012, p. 61; Jul 2013, p. 46; Mar 2013, p. 63; Mar 2015, p. 77; Sep 2016). Another reason is perhaps ill-treatment of daughters-in-law at the hand of in-laws (IAP 24; IO 31).

The articles in magazine Saudagar have been emphasizing on mending the social ties and a number of solutions are being recommended by the community contributors (also see Figure 18). These solutions also hint toward a diverse set of presumptions held at the community level about the causes behind the disintegration in the community:

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 Strengthening family relations and bonding through increased tolerance, patience and morals (Saudagar, Aug 2012, p. 71, 73; Mar 2015, p. 125; Apr 2014, p. 126; Apr 2012, p. 112, 116; Mar 2013, p. 61, 62)  Respect for parents (Saudagar, Feb 2014, p. 57, 123), particularly mothers (Saudagar, May 2014, p. 49), heirs, daughters (Saudagar, Jul 2014, p. 126, 127), husband (Saudagar, Jan 2014, p. 45), wives (Saudagar, Jan 2015, p. 123) and family as a whole (Saudagar, Feb 2014, p. 63) to increase social bonding across immediate and extended families, particularly the in-laws.

Preventing Simple matrimonial lifestyle disputes Religiousity (rights of Socializing family and activities community)

Soundness of Strengthing of character family bonding

Collectivism Social Inculcating instead of respect and individualism integration tolerance

Figure 18: Possible factors which can contribute towards social integration according to Saudagar magazine

Influx of technology in the daily lives is also seen as a primary culprit behind the moral degradation; for example, cell phones are believed to be making children less social (JBS 51; KS 47; Saudagar, Mar 2013, p. 53, 56), and ‘exposing them to profanity and vulgarity’ (Saudagar, Apr 2011, p. 55, 56). According to the community magazine, the modern values are opposite of family values which are spreading among the community through modern media, digital connectivity and modern education (Saudagar, Jun 2014, p. 63, 64). Modern education is blamed for the decline in religious orientation and promoting secular and materialistic values (Saudagar, Jan 2011, p. 64; Aug 2012, p. 81). The religious, social and family values which kept people connected and humble are now believed to be disappearing through the modern mediums of exposure (Saudagar, Jul 2012, p. 135). Religious orientation is believed to be on the decline (SAR 46, 47; IAP 30, 81) while the family-oriented role of women is assumed to be under a threat due to the exposure to modern liberal values (Saudagar, Mar 2012, p. 66, 67). Marriages are increasingly happening outside the community which is seen as a sign of disintegration also (RS 36, 37). 139

Importance of acquiring an education is highlighted on a number of occasions (Saudagar, Apr 2014, p. 131, 133; FA 22, NS 18, KS 27). However, job orientation is also seen as a result of the rise in education in the community (IAP 64; NS 44). 'The new generation is said to be ‘less hard-working, not interested in getting their hands dirty to gain experience and struggling their way to the top’ (TP 89, 90; JBS 45). Their previous generation on the contrary ‘started with negligible resources and gain affluence through hard work and determination’ (RS 4; TP 18; JBS 4; SAR 22, 24; Saudagar, Dec 2012, p. 69; Jun 2016, p. 90, 92). However, it was reported in Saudagar that the millennial in the community are ‘more prone to lavish lifestyle perhaps depending on the level of affluence in their family’ (Saudagar, Aug 2012, p. 71, 73). In addition to ‘modern education’ (IO 34), ‘lack of interest in father’s business’ (TAP 14), or ‘decline in business expansion’ (NS 65) can be another contributor toward job orientation. ‘Employment can encourage people to relocate themselves closer to the employer and away from the family, sometimes traveling abroad, causing disconnect, loneliness and depression’ (Saudagar, Jul 2012, p. 151).

A number of views about the potential causes and solution for social disintegration were reported in the data. If we assume respondent’s and Saudagar’s observation to be correct regarding the rising levels of conflicts, divorces, class consciousness, increasing moral degradation, self-serving mindset, a decline of religious orientation, and geographical dislocation, the Delhi Saudagaran community may be heading toward potential disintegration. Despite the warnings by the community members, published frequently in the monthly Saudagar magazine, a reversal of the disintegrating trends or any fruitful measures taken by the community elders for that purpose has not been reported anywhere in the data sources. If we concur with these views, the disintegrating factors can also have unfavorable consequences for socially embedded entrepreneurial activity within the community; therefore, countermeasures compatible with community’s values and beliefs may be necessary.

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4.3. Case Study on Chinioti Community

Chinioti Sheikh, another dominant entrepreneurial community in Pakistan, originated from a small city called Chiniot which is also famous for its woodwork industry. The city emerged on the banks of river Chenab some 158 km north-west of the Lahore, the capital of Punjab province, and 38 km from Faisalabad31. This city gained its significance as a trade center during the era of Mughals in sub-continent. According to a tradition, some Hindu business families namely Talawar, Puri, Khanna and Kapur, who reverted to Islam during the reign of Mughal emperor Akbar some five centuries ago later, became famous as Chinioti Sheikhs. After accepting Islam they continued their trading profession. Later they identified themselves as Sheikh, Khuwaja or Khoja (Saqib, 2016)32.

At the beginning of the 19th century, some families from Maggun tribe situated in Pani Pat area also migrated to a village called Wara near Chiniot. Some of them settled in Mohalla Bhoran in Chiniot district. These migrants gradually established matrimonial ties with local Muslims in Chiniot. Additionally, some families belonging to the tribes situated in other region migrated to Chiniot also. These include families of Chura tribe from a place near Sahiwal (in Punjab Pakistan), families from Pasaricha tribe situated in Rajputana, Torwale tribe from Lalian, Dhengra tribe from Langar Makhdoom, Chawle tribe from Harsa Sheikh, Sehgal families from Kot Amir Shah and Kot Shakir, and Wadhawan families from Pindi Bhattiyan. Vohra families who migrated from Gujrat (India) are now in majority in Chiniot community. These were a few trade-oriented families, who further established social and economic ties with the locals in Chiniot. The present generation of these families still mentions the sub-caste with their names. Several Hindu families migrated from Chiniot and settled in various parts of India after partition incident of the sub-continent in 1947. Those who stayed in Chiniot were referred to as Chinioti Sheikh (Saqib, 2016).

Historically the city was dominated by Hindu landlords and money lenders, which restricted the economic opportunities for Muslims. At the end of the 19th century, poverty made some locals to migrate with their families to other cities in the subcontinent for the sake of exploring economic opportunities. Several of them led the foundation of firms which later became business empires of Pakistan despite beginning from a small scale roadside shops

31 Source: https://en.wikipedia.org/wiki/Chiniot; accessed on 8th May 2017 32 Saqib (2016) was the only credible and the most detailed source found on Chinioti history, therefore, the particulars about community’s history is based on his work. 141 with negligible resources. Some of them landed in the list of the top richest families of Pakistan (Saqib, 2016).

At the time of partition of sub-continent and creation of Pakistan, several of these families, who established businesses in various parts of India had to return back. Despite the incident of partition destroyed their business and disconnected several of them with their family members, their entrepreneurial spirit remained intact. They again migrated to cities in West and East Pakistan, to set up their businesses. These cities include Karachi, Lahore, Faisalabad, Hyderabad, and Sukkur in West Pakistan; whereas in East Pakistan (now Bangladesh) they selected cities like Dhaka, Khalna, Chittagong, Narayn Gung, and Sandar Band. The selection of these cities was made keeping in view the nature of the information they received regarding the opportunities available in each city. They rose again, until the nationalization during Bhutto Era and the fall of Dhaka again took away the fortune of several families, but not their spirit and zeal. They started again with negligible resources and regained their status as another affluent community in Pakistan by the end of 20th century. Some of the Chiniotis also actively participated in National and Business politics (Saqib, 2016).

Nowadays some Chinioti business families and entrepreneurs are known for the business empires they have established, while a significant majority of Chinioti community is entrepreneurial in nature. Several Chinioti entrepreneurs who were interviewed said that they prefer not to hire Chinioti employees because they will eventually start their own business. This entrepreneurial culture has prevailed for centuries, however, it was boosted by a few towering figures in the history of the community who set up their business empires even when Hindu community dominated the local economy. Entrepreneurs like Khuwaja Sultan Maggon, Bawa Ahmed Deen, Mian Ghulam Yaseen and Mian Muhammad Ismail acted as role models and inspiration for the whole community. Their example motivated others to escape poverty through perseverance, improvising with minimal resources and personal sacrifice to achieve economic prosperity for their family and community (Saqib, 2016).

The success story of several of Chinioti entrepreneurs started with a modest trade of hides. All other kinds of trade until late 19th century were dominated by Hindu community, who would avoid working with hides because of religious reasons. This niche was the only venue which early entrepreneurs of the community identified as an opportunity to excel. They started in a frugal manner, worked like labor, sold their products through street shops while

142 transporting them on bicycles and donkey carts, and maintained a frugal lifestyle to reinvest profits in business. However, through hard work, intelligence, determination and strength of character, family and community support their trade of raw leather and related products are believed to have expanded to multiple continents in few decades. The handful of early success stories inspired the whole community. The next generation of these entrepreneurs expanded in textile, manufacturing and other industries also. Sahib (2016) suggests that the total number of Chinioti families across Pakistan and worldwide would be around 40,000; while the total population of the community to be around 300,000. Majority of top entrepreneurs from the community do not live in Chiniot city but have maintained their connection and participate in a number of social welfare projects in the city. The Chinioti story appears to be an example of how a community can strive to raise themselves from poverty to one of the affluent class in the country through hard work and determination.

4.3.1. Community – business nexus

The respondents referred the community as baradari, a family clan system, a social system where members are connected to each other through social and matrimonial ties (SJ 1). Community members often socialize with each other on venues like wedding ceremonies, funerals, religious festivals like Eid, and on specially planned events like Eid millan parties. Product exhibitions are often arranged by women entrepreneurs on such events (SJ 37). As one Chinioti entrepreneur suggested ‘we love to flock together’ (SJ 26). Face to face interaction, which was deeply embedded in Chinioti culture, however, has been reduced apparently by the modern mediums of digital interactions (SJ 33, 34).

The interactions within these events are believed to facilitate in maintaining social ties and also serve as a means to share business opportunities and market experiences. The flow of information related to market opportunities perhaps enables Chinioti entrepreneurs to make the investment and business decisions (SS 18; WK 24; KL, p. 245). Such interactions can also allow Chinioti people to learn about the new ventures their fellow baradari members have started (JV 1). Likewise, the new venture can find customers within the community from such socializing activities, while their potential customers can also expect product or services at a lower price. New entrepreneurs can sometimes also find sympathetic buyers within the community (SJ 13, 37; WK 59). In several cases the customer was already known to someone starting a business, making it convenient to make the first sale (JV 7; WK 2). Favoring new entrepreneurs does not mean that there is an unusual compromise on the

143 delivery and quality of the product, and new entrepreneurs are also not supposed to expect a buyer in the community to compromise on product quality for the sake of maintaining relationships. Suppliers can be located likewise in the community, and new suppliers from the community may be preferred over those outside the community if there is no considerable difference in price, product quality and delivery (WK 59).

Business ideas

Training of Guidance new comers Support from the community

Linkages with Linkages with customers suppliers

Figure 19: Possible ways in which community networks can influence the business development process

There are examples from the past where entrepreneurs received interest-free loans from the affluent class within the community (KL, p. 121), however, nowadays startup capital can be provided by an immediate family member, particularly by entrepreneur’s father (SS 17; UL 5). However, collapsing Entrepreneurs can receive support to bounce back on their feet from immediate relatives and community members depending on their level of relationship with others (WK 41, 61). It is recommended that if new entrepreneurs cannot find the necessary amount of capital from the immediate family then they may become a middleman (brokerage) in the market or perhaps work for someone else as an employee for several years until they are able to save enough to invest in any of the business opportunities which they often hear from their contacts within community (SS 20; SJ 32; WK 22; AB 2, 4). The selection of a business proposition can also depend on how much guidance is available in the immediate network of the budding entrepreneur (UL 2, 4, 6; KL, p. 116). Informal partnerships (within and outside the family) where multiple partners pool in their capital to start a business are perhaps not uncommon also (SS 53).

According to a respondent, taking a loan from the bank on interest is rare due to religious reasons among the small and medium-size enterprises; however, the big businesses in the community may involve banks in their routine transactions (JV 9). It is recommended that to start or expand a business, profits can be reinvested or capital borrowed from the family

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(father in the majority of cases, father in law in some cases) on interest-free basis, or some partner can be sought who already have enough capital (SJ 3; AsB 45). Technical guidance to start a business is also typically available from anyone within the community, or necessary knowledge can be acquired by working in a business owned by an immediate or distant relative (UL 2). If an idea is novel and there is lack of necessary guidance in the community, then the elders may discourage the young ones to experiment something radically new (WK 23; UL 56). Thus seeking advice from community elders in the process of setting up a business is frequently noticed.

It was mentioned that community members also compete with each other as rivals in the marketplace, and it was believed by one respondent that healthy competition will benefit all (KL, p. 192). ‘Incidents of unhealthy competitions are seldom’, suggests a respondent (SS 36). The elders of the community have been particular about not harming others for the sake of their own benefit (KL, p. 222). ‘The culture of hard-working, honoring commitments and mutual support was common in the community and is considered as the key to success’ (WK 20; SS 2; KL, p. 116, 100, 85, 191). Chinioti people are ‘generally street smart’ according to one respondent (WK 69); those who are not typically looking for jobs, which they can find by virtue of communal sympathies which appear to be more prevalent in the previous generation. ‘Hardworking nature often encourages established businesses to accept them as working partners, if needed, in businesses owned by their relatives’ (WK 17, 18, 21). On the contrary, there are examples, however, where the hardworking nature also takes care of the efficiency problem when hiring relatives (JV 6). Sometimes involving immediate or a distant relative is seen as cost-effective and a fix for trust issues. If so then nepotism may also become a favorable phenomenon, creating a win-win-win (3 times) scenario for the employee, the employer and the community (UL 13; JV 6). According to the respondents, such qualities enable a Chinioti to become employed and then self-employed (AB 2; KL, p. 114). ‘Unemployment is rare’ according to the respondents (UL 53; WK 60); however, there is no secondary data to back this claim.

4.3.2. Influence of family on business and vice versa

The newcomers are typically trained in their father’s business at an early age. The process often begins as the son enters into high school, and continues in parallel with studies (KL, p. 114; AsB 41; UL 12; WK 32). It is believed by respondents that special protocol to the owner’s son would unnecessarily boost his ego. There are examples where the son is

145 expected to start working like a labor and find his way to the top by only proving he is capable through hard work and persistence (KL, p. 57, 158). Sometimes young ones are encouraged to work in other’s business also for the same reason (SJ 15).

The family elders often judge the capability of their offspring before assigning responsibilities to them in the business. In case of multiple siblings, the father typically evaluates the strengths, nature, skill set, and mindset of each son before assigning him responsibilities in the business. For example, those who are strong in calculations may be assigned responsibilities related to accounting and finance. Keeping in view the nature of father’s business and son’s potential, it may be decided to include him in a family business or perhaps help him start a new one (AsB 26, 28, 30; KL, p. 186).

In case of affluent families, when someone intends to start a new business, family elders can provide the necessary guidance, technical knowledge and provide connections with suppliers and potential customers to kick-start the business (UL 3). However, before that, the upcoming entrepreneur in the family might have already spent considerable time with his father or some of relatives business to gain experience and knowledge about the processes. It is possible that customers within the community are contacted before starting the business to understand their requirements; the potential customer may purchase the product or service once launched if the offering fulfills the requirements (JV 7).

If siblings prefer to work in the family business then they can also become partners, and share responsibilities with the mutual consensus in the family-owned business (WK 6; AsB 24, 27; KL, p. 90, 105, 156, 201). The business division, however, may become a preferred option with the 3rd generation of owners if there is no proper system to share responsibilities and profits (KL, p. 101, 273, 131; UL 25, 18). However, in case if there is a family constitution already been devised by the elders which define the process of inducting the new generation then such a division can be averted. The family constitution can document the process of induction, define the responsibilities of the new entrants, and how many shares they will receive from the profits or will be appointed on salaries in the early years of their engagement (KL, 131, 186, 193).

There are several examples where family-owned business groups in Chinioti families accommodating their fourth or fifth generation. Often the entire rationale for expanding a business may be to accommodate the upcoming generation (WK 15), as a stagnant business

146 would perhaps not allow so. If the necessary systems are in place, then the next generation can start from where the previous ended, and presumably take the business to new heights, like a relay race (KL p. 204). However, such transition may require a detailed family constitution, training and character development of the new generation, which is perhaps deemed necessary for creating synergy and interdependence among all heirs (KL p. 204).

Capital Links with investment stake-holders Brother as Family investing an goodwill working partner

Early Training Moral support

Evaluation of Family Formal new comer's education potential Business

Figure 20: Possible ways in which family resources contribute to the existing or new business

Meritocracy in hiring and giving responsibilities to family members and relatives seems to be the dominant culture, and leniency toward the family members or relatives can happen to an extent that it does not damage the business (AsB 36; WK 46, 51). For a small and medium size business the decision to fire a relative and hire a new employee can be based on several factors such as (a) the time that would take the train the new employee (b) the retention rate of an employee who is outside the community, (c) to what extent the new employee can be trusted (WK 46, 51). Professionalism and meritocracy, however, would not be compromised when managing large enterprises. There are examples where the family members and relatives can only be a part of the organization if they qualify. Their compensations can also be decided through a professional human resource management system (KL, p. 186, 193).

4.3.2.1. Family bonding

Family relations often influence and can be influenced by the business performance. In case if the business makes a loss or if the business makes unexpected profits, then disputes can happen between family members. Such disputes can be responsible for 15-20% of business failures according to a respondent; however, there is no statistical data available to back this

147 claim. Similarly, domestic issues can also influence the business performance. Following are some examples of the causes of conflicts between family members and partners:

 The absence of a written agreement (SS 55)  Lack of details regarding profit and loss sharing on the written agreement, in case of loss and excessive profit (SJ 18, 21)  Domestic issues, divorce, in case if the partners are in-laws (SJ 38)  Some of the partners fail not fulfill their commitments despite a written contract (AB 35)  Generation gap, or difference in values of the educated new generation, and traditional elders (AB 28)  When personal expense of one partner increases either because of expansion of family or when any of the partners decide or their wife and kids push them to increase the standards of living despite their share in the profit does not allow them to do so; also because the other partner may not perform enough to expand the business (AB 24, 26).  Lack of understanding and mutual respect among the 3rd generation (KL, p. 204)

Community elders typically play an active role in mediating the disputes particularly the domestic ones. It was mentioned that there is even a community based system called panchayt for conflict resolution (SJ 38; UL 26). However, some practices are believed to prevent conflict in the first place. These include:

 Legal documentation with all necessary details when partners agree to work together (AsB 29)  Family constitution which determines the role of family members in the business and their shares in profits (KL, 273).  Proper distribution of business and property by the elders among the next generation, before their death, as per the inheritance law of Islam (KL, p. 187; UL 47)  Keeping the business healthy and personal expenses low (AB 25; UL 24)  Proper nurturing or tarbiyat of the new generation to inculcate mutual respect and a sense of sacrifice. Tarbiyat is best done through role modeling perhaps as the children see their parents showing mutual respect, sacrifice, trust and support for their siblings and relatives, they may also follow suit. (WK 4; KL, p. 192)

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Tarbiyat (child’s upbringing) is believed by respondents to be important when it comes to developing a strong character among the children, making them realize the value of hard work, and while inculcating a spirit sacrifice for the well-being of the family and community as a whole (AsB 49; AB 31; KL p. 118, 69, 84). The strength of character is often determined by the honesty, honoring words and commitments, trustworthiness, respect and care for family members (particularly elders) (KL, p. 164, 255; AB 45). The data suggests that ‘child do what they see’; if the elders around a child are demonstrating such traits, practicing before preaching, then the children may mimic the same later in their lives (KL, p. 191, 153, 197, 117, 94).

Apparently, mothers and grandmothers similarly play a key role, in the nurturing process and in the development of such a character during early ages as fathers are often at work for long hours. The mother role is considered pivotal to strengthening the family bonding among the immediate and extended family. Any family member, including the women, can act as a binding force and a role model for the rest to emulate (KL, p. 257, 270). The level of mutual support is perhaps tested in difficult times. When someone in a family collapses economically, socially or becomes physically ill, other family members may come forward to help them until recovery (WK 41, 61; SS 46). Such support among siblings or family members is presumably not possible without the proper nurturing by parents (WK 4).

The family bonding can also keep the resources pooled at the disposal of the family. These resources include financial capital, expertise in a particular field, family contacts and the goodwill associated with the head of the family. It is not necessary that the business is maintained by all siblings and their offspring together; however, it is preferred that any division is organized by family elders or by the partnering siblings with mutual consensus and without damaging the family bonding (KL, p. 84, 105, 156).

It is also possible that parents and any community elder can help in this process of dividing the business assets (SS 52; UL 46; KL, p. 240). In case of such a division done with mutual agreement, it is the financial capital and business assets which may get divided; however, other resources like family goodwill, business expertise and family connections typically remain shared and available at the disposal of the entire family. The mutual support in case of any crisis is also believed to remain alive.

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4.3.2.2. Family goodwill

The character of an entrepreneur also contributes toward building goodwill, which can help establish strong business relationships with other stakeholders (SS 11; AB 56; KL, p. 116). A track record of honoring commitments with suppliers and customers, along with the demonstration of a win-win approach is considered pivotal for developing long-term business relationships (KL, p. 116). The goodwill, established by family elders, can be carried forward if the next generation follows the high moral standards of their elders. The goodwill of the family is believed to be an important stepping stone for the new ones to establish themselves as well (SS 23, 37).

Honoring of Strength of Persistence of Goodwill commitments character moral behaviour

Figure 21: Possible factors contributing to the development and sustainability of goodwill

Credit from suppliers

Confidence of Loyalty from investors/ customers partner Goodwill

Figure 22: Possible impact of goodwill on business

The access to credit from the supplier and establishing customer loyalty is typically linked with the goodwill of the owning family (AB 18; UL 15). Financial loss is seen as a temporary loss and through mutual support existing in community networks entrepreneurs can reestablish themselves if their goodwill is not damaged, however, the loss of the goodwill or goodwill is considered fatal for the future of the owning family. It is recommended that in case one has to opt between financial loss and the loss of goodwill, then one should opt for the financial loss and maintain goodwill (KL, p. 101, 164). Figure 22 summaries the impact goodwill on business.

4.3.2.3. Building a business

The entrepreneurial traits mentioned repeatedly by the respondents are ‘strong character’, ‘courage’ (AB 52; UL 58), ‘emotional intelligence’, ‘self-control during difficult times’ (KL,

150 p. 101, 86, 223, 93), ‘self-confidence’, ‘street-smartness’ (WK 69), ‘time management’ (KL, p. 177, 147), ‘long term thinking’ (KL, p. 253), ‘passion’ (KL, p. 112), ‘hard work and perseverance’ (KL, p. 156, 116, 70, 100, 191; SJ 22; AB 13).

Entrepreneurs in Chinioti community can ‘start form what they have’ (AB 17; KL 95), ‘what they know’ (KL, p. 93) and what resources are available in their network. It is advisable to ‘gain some experience in a small business and learn how to manage the whole supply chain’ (WK 67, 71, 70, 68; SJ 58, 60). ‘Knowing the customer in advance’ is also considered important (JV 7; WK 2). Business opportunity can be identified from the information received from the community network (as mentioned earlier). Personal and family goodwill is considered important to gain the trust of all stakeholders. Maintaining and growing that goodwill through honesty and honoring of commitments is believed to be crucial.

Investment is often sought from entrepreneur’s father (in the majority of cases), father in law, or with a partnership with some relative or friend (SJ 16; UL 11, 17). It was suggested that if capital is not available within immediate network then the person either make and save money by working as a middle man, or by working as an employee for some years (SS 20; SJ 32; JV 12, 13). It is considered important to work by hand and getting them dirty to learn the basics of the business (KL, p. 199, 97, 155; WK 28). Mentorship by family or community elders is also believed to be important during the entire process (UL 2, 3, 4, 6, 55; SJ 9, AB 12). The organic expansion is apparently preferred through reinvestment of profits. Keeping the personal expenses low to the minimum is considered important to keep the cash flow positive (AB 20, 34; SJ 59; SS 3).

Entrepreneurial Capital from Opportunity Traits identification family or from network personal savings

Family goodwill Guidence from elders

Relationship Early training New with customer and experience within in a field venture community

Figure 23: Examples of factors contributing toward the creation of a new venture

Through persistent moral, financial support and guidance from the immediate network, coupled with social bonding with the stakeholders, along with hard work, dedication,

151 honesty, strength of character and other entrepreneurial traits mentioned above, entrepreneurial failures are less than 15-20% of the all business started by the community member, claims one respondent (SS 54). Though this claim needs to be verified through statistical data.

4.3.3. Influence of religion on business

It appears that the religious orientation of Chinioti community influences the culture of the community, family dynamics and business operations. This orientation is presumably transferred from generation to generation, through nurturing of children at home (SJ 46; KL, p. 69). The tendency to give back, support others, in a personal or professional capacity can have religious roots (KL, p. 84, 87, 219, 233). Business is seen as worship due to its ability to create a positive contribution to the lives of others, particularly employees (KL, p. 124, 233). For the sake of business expansion charity is considered as a prerequisite (KL, p. 233). It is often believed by community entrepreneurs that giving charity will both expand the business and add barakah in the income (KL, p. 87, 219, 101). Barakah is an Islamic concept which implies that more is less, as one is able to achieve more with fewer resources. Doing any activity prohibited in Islam like dealing in usurious loans or transactions is believed to reduce barakah (AsB 19). Doing a form of business which is prohibited in Islam like that of opening a cinema may also reduce barakah from the income (KL, p. 180). Cheating and unfair dealing with customers and suppliers are also considered another way to kill barakah (AB 64).

It was reported by the respondents and documentary evidence that the women from Chinioti community are dedicated to charity work and helping the needy. Chinioti entrepreneurs believe that philanthropic nature of their women is the reasons behind affluence of Chinioti community, according to a respondent (SS 13, 47, 48). Women can act as a role model in this context and teach their children to give back to the society (KL, p. 84, 257). There are examples of hospitals, schools, mosques, community centers which are run by the donations of Chinioti affluent class (UL 54; SJ 28). Zakat, the compulsory charity according to Islamic Shariah, is typically given with due diligence (KL, p. 87, 86). The charity work is typically done without showoff and may be kept confidential, as it is recommended in Islam (SJ 63, SS 47). Promotion of self-reliance by helping people start their own business or helping them find a job is also a believed to be a common trend (WK 60). Business success is seen as a reward from the Creator (KL, p. 128, 152, 198, 233; AB 57; SS 12; UL 44), for doing all the

152 good, following the principles of Islam in business and in personal life, paying alms and charity. It appears that the tendency to respect elders and sacrifice of self-interest for the immediate family, relatives, the community, and all stakeholders in the business can be a result of religious orientation, which can strengthen the family, and community bonding as well. The spirit of mutual support and sacrifice can also positively impact the relationship with stakeholders in the business (KL, p. 146).

As per respondents, small and medium entrepreneurs avoid taking a loan on interest from banks, as it is prohibited by the teachings of Islam (WK 39, AsB 17; SS 39; UL 39). It is often believed by respondents that bank loans are responsible for business failures due to increased vulnerability to unforeseen mishaps such as disturbance in law and order situation (as mentioned before). The belief against bank loans leads them to find capital from other sources which include their family members and relatives. They often partner with potential investors to expand the business. Alternatively, they can also reinvest their profits to expand the business without incurring external liability. Reinvesting of profits can slow down the business expansion; however, it may also improve business’s stability during difficult times, which is perceived as increased barakah in the business.

Family values

Personal Growth Humility strategies

Religious orientation

Welfare Employee orientation relations

Economic philosophy

Figure 24: The possible impact of religion on business family and personal life

Taqdeer, the Islamic concept that rizq (the amount of tangible and intangible things upon which a person’s survival and well-being are dependent) is determined by the Creator, is another dominant belief in view of a respondent (SS 40). An entrepreneur job is to work hard; however, the result is determined by the will of the Creator, suggests one respondent (SS 12). The result is not seen as a cause of the hard work; rather hard work is believed to only

153 generate an income and business expansion which is willed by the Creator (KL, p. 152). More rizq is rather seen as a product of charitable giving, instead of hard work, and prayers of the parents and grandparents (AB 57). The wealth is also seen as a test, given in excess for

being the primary owner ﷻ the sake of distribution, that is, to what extent the receiver (Allah as referred in KL, p. 142) is able to spend it as per the teachings of Islam. Success can also be defined in non-material terms like respect in the community and in religious terms like salvation on the Day of Judgment (JV 11, AsB 81).

4.3.4. The socio-cultural particularity of business strategies

It appears from the preceding section that religious orientation has an influence on strategies to maintain and sustain a business. For example, the previous generation was concerned about minimizing their personal expenses while living a frugal life (SS 3, 15, 16; UL 43; KL, p. 68, 76, 95, 157, 255, 257). Minimizing expenses in personal life and in business can allow entrepreneurs to keep their selling price low, or increase their profits, and subsequently increasing the capital reinvested in the business. One respondent suggested that minimizing the cost of business is one of the key attributes of Chinioti entrepreneurs; ‘we are very smart purchases’, said one respondent (SJ 14). It appears that the trend of living a frugal life may not be carried forward to the coming generations in Chinioti community. Since Chinioti typically avoid taking interest from the banks, so keeping their expenses low can be a mechanism, it appears, to have enough to reinvest in the business for its expansion (KL, p. 84, 89, 90, 121, 126, 191; AsB 20, 21, 54; AB 51). Doing ordinary things by hand is perhaps one of the ways to keep the cost down particularly in small business (UL 36) or when business is in the startup phase. Business performance can suffer due to increased expenses, which can also lead the business to collapse (UL 50; SJ 40, 41)

As a business expands, professional systems are often incorporated by the Chinioti owners to control the operations. The hiring of professionals and delegating them responsibilities is an initiative of the educated generation (KL, p. 159). The responsibilities can be delegated to hired professionals, making the decision-making-process as decentralized and independent of owner’s personality (KL, p. 159). Such a delegation is considered necessary for business expansion (WK 55; SS 10). Professionalization may involve creating documented policies and procedures regarding business operations particularly HR and production, defining working boundaries of departments and individuals, and setting up performance and quality standards (KL, p. 193, 127, 184; AsB 28; SS 32). Often the departments are maintained by

154 siblings, who appear to respect each other’s authority in their respective domain (AsB 30). Professionalization of businesses is seen more important than nepotistic tendencies, as relatives and family members are subjected to the rules of the business instead of the other way around (KL, p. 186, 193).

Managing employees was mentioned as a challenging aspect of doing business by one respondent (AsB 32). Inclusive employment policy was mentioned suggesting that people from other communities were also employed by the respondents (UL 22; SS 30; AsB; 58). However, for jobs related to inventory and cash handling, they can prefer someone from their community, relative or a family member (UL 13). Relationship of employees was mentioned by respondents to be family-like and friendly (KL, p. 88, 149, 153). A lenient attitude over minor discrepancies in performance was expressed (AsB 36; WK 46, 51). Special attention was given to employee personal needs as Chinioti entrepreneurs were found to be doing so due to religious reasons (KL, p. 77, 88, 206; SS 50). In this context, business has been regarded as a means to make a positive contribution to the life of stakeholders, particularly employees (KL, p. 124, 233). The result is often negligible turnover rate and better output by employees necessary for business expansion (AsB 38; SS 49).

Business diversification is seen as a necessary requirement to survive and take the business forward. It is not advisable to put all eggs in one basket. Market saturation and expanding family both can create pressures on the business to diversify (KL, p. 153, 156, 203, 71). In order to diversify the ideas and guidance can come from the family networks. The interactions in social events can allow Chinioti entrepreneurs to share and discuss experiences of investing and extending a business in a particular domain. The success of an entrepreneur can encourage others to follow suit (as highlighted earlier). The guidance from the community is considered a prerequisite to expand a business as otherwise, it can increase the chances of failure. As mentioned earlier knowing the customer in advance in the new domain can make it easy for an entrepreneur to step forward. Often informal commitment is taken from the customer before starting a new business.

The idea of putting the customer first was mentioned repeatedly. If the benefit of the customer is considered supreme and demonstrated through product delivery at the right time, of the right quality and at the right price, then the loyalty of the customer can be ensured. Going beyond customer’s expectation is also practiced in some cases (KL, p. 152, 153, 158; WK 57, 58). Consistency in quality standards can be a source of customer loyalty (SS 27). It

155 is well understood that nepotism will not be allowed to hinder in product delivery and customer relationships, and family members if employed then they are often trained appropriately to avoid any pitfalls in business performance.

It appears that the need of financial resources to expand the business can be arranged from the family, in-laws, partners, suppliers willing to offer credit, and reinvesting of business profits, as mentioned earlier. The trust and reputation which exists between the family, relatives and friends is considered pivotal is getting access to capital. Banks are typically avoided first and foremost due to religious reasons. Also because a business running on finance borrowed from the bank is considered more vulnerable to market shocks.

Minimizing expenses Customer Employee welfare relations and relationship

Horizontal and Professional vertical approach+ integration to meritocracy avoid stagnation Business strategies

Partnership for Organic growth by Investment from reinvesting profits family and friends

Figure 25: Summary of business strategies of Chinioti entrepreneurs

The market scenario is often unpredictable and due to law and order situation in the past doing business apparently became difficult. In such a scenario liabilities owed to financial institutions may negatively influences business performance and can lead toward bankruptcy (AsB 16). The rise in cost of business due to interest on bank loan is another reason for business failure mentioned by respondents. Borrowings from family members may not create such threats, provided that financial resources are available. Nevertheless, the business can be expanded keeping in view the available resources, not beyond that, often restricting the expansion but keep the business stable and under the control of the owners. Some of the business giants in the community, however, do involve banks to run and expand their operations. Following reasons for business collapse were mentioned in the data:

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1. Borrowing from the bank (AsB 16; WK 64) 2. Increase in personal and business expenses (UL 50; SJ 40, 41) 3. Division of business between heirs (KL, p. 101, 273, 131; UL 25, 18) 4. Superiority complex or arrogance over success (KL, p. 132, 251) 5. Stagnant business (KL, 149, 171, 191)

4.3.5. Emerging causes of social disintegration

New generation appears to be more inclined toward showing off their affluence through their consumption patterns. The social gatherings which apparently are a medium to share experiences, market opportunities, and business initiatives may be becoming a platform for women to show off their riches to their close and distant relatives. Such trends are perhaps also increasing the financial pressures on earning members on the family (KL, p. 132; SJ 41, 52). If the business is not doing well, then such family pressures, faced by partnering siblings can become a source of conflict, as mentioned above. On the contrary, it was mentioned by a respondent that such pressures from his wife encourage him to work harder as well (AB 8).

Lavish lifestyle (increased personal expenses)

Self-centered Class and egoistic consciousness attitude Increasing Affluence

Less hard Show off working culture

Figure 26: Perceived social impact of increased affluence

Overspending on luxuries, wedding ceremonies and subsequent showoff may be causing an increased class consciousness and a sense of disconnect among community members of different classes. Such trends may also increase the self-serving mindset as increased personal expenses presumably reduce the likelihood of financially supporting someone else in immediate or distant relatives (AB 47). Fathers spending lavishly on daughter’s upbringing and on her wedding ceremony, for example, influence her preferences about the kind of lifestyle her husband and his family (in-laws) ought to maintain after marriage. If the husband is not as well-off as the father of the bride, then bride’s unfulfilled expectations can create

157 resentments which may even lead to divorce. Such trends are causing rise in divorce rates in the community, suggests one respondent (SJ 50).

The affluence of the previous generation may have encouraged the current generation to significantly increase their living standards causing a rise in the cost of living as well. The shift from frugality toward lavishness may also be influencing in negative ways. For example, the new generation is considered less hard working and passionate toward achieving new heights (KL, p. 206), due to which job orientation appears to be on the rise as it may require lesser hard work.

There are examples among the new generation who emphasize on educating the young with modern education, even sending them abroad for education (KL, p. 26, 160). One of the reasons mentioned is the increasing demands of business as the operations are professionalized and the market has become global (AB 39, 40). However, to work locally, practical experience is considered to have more significance then formal education (KL, p. 116, 70). To interact with professionals and international stakeholders, the elders apparently felt the need of modern education. Some respondents believe that an unintended consequence of increasing levels of education is increased job orientation in the coming generation (UL 32, 33, 57; AB 38; WK 29), self-serving mindset and an increasingly felt generation gap; as the educated ones with modern education often find it difficult to accept the traditional family values.

Job orientation

Generation Individualism gap Modern education

Figure 27: Perception of the impact of modern education on the mindset of the new generation

Such a transformation may cause a reduction in social interaction between old and new generation. The elders were considered as a source to preserve the collectivist values, who would encourage the young ones to socialize with the rest of the extended family, so the generation gap apparently due to modern education, may also be causing the young generation to become disconnected with elders and subsequently with networks of their elders. This claim reported by the respondents needs further substantiation with evidence.

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Increasing Divorce rates

Class Self-centered consciousness + and egoistic Lavish lifestyles attitude Social disintegration

Figure 28: Perceptions about the causes of social disintegration of the community

A performing family business can also be a source to keep the family together if due diligence is done by parents to create an environment of mutual respect and sacrifice among siblings (KL, p. 201; WK 4). An employed person may get lesser time to interact with his or her family members and experience lesser interaction with family. However, it appears from views captured in the data that the quality of nurturing and strong family bonding can act as deterrence against the infiltration of self-serving mindset in the collectivist culture of the community (KL, p. 118-9), or in case if the business suffers from losses. It was argued that it is not just the community which is developing materialistic and self-serving tendencies rather the whole society was transforming (SJ 48).

Some suggested that the next generation should be allowed to experiment with new business ideas. Previously the community was concentrated in markets like leather and textile; however, some believe that the new ones should start to explore other market opportunities. Their style of working is believed to be different than the previous generation; however, they should be trusted to lead their own way, as mentioned by one Chinioti entrepreneur. Allowing the new generation to experiment new ideas does not seems like a dominant trend as business development process involve consultation and advice from elders who are experienced in specific fields. Any novel idea may find lesser guidance and support from the community, subsequently making it difficult to execute (SJ 8, AB 29, 30; AsB 44, 43, 42).

4.4. Chapter summary

The data from each community was organized to develop a case study. Each of the cases presented a picture of the historical background of each community, description of each community’s culture, family culture and its influence on business strategies for the new and existing business, the upbringing strategies, the effect of religion on business dynamics and the changing trends in the community culture. How things happen and why were discussed.

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Reference from the collected data was mentioned in the coded format as explained at the beginning of the chapter. The overarching influence of community culture, religious orientation on the family culture, social cohesion, and entrepreneurial strategies can be noticed. The developing trends, however, in each community are perceived as disturbing and it is believed by the respondents that they may contribute towards the breakdown of their community in coming generations if necessary countermeasures are not taken. The next chapter will use the three cases to identify the common patterns emerging from the data on three communities and will systematically develop relationships among the constructs identified through cross-case comparison to build the theoretical model. The model will present a consolidated picture of how the socio-cultural environment of the entrepreneurial community shapes the process of staring, maintaining and sustaining a business (entrepreneurial process) which subsequently contribute towards economic as well as social sustainability of the family and community.

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5. Cross-Case Comparison for Theory Building

This chapter sequentially elaborates the common patterns emerging from the case studies in Chapter 4 to extract a consolidated theoretical Model of Socially Sustainable Entrepreneurship (MSSE). The model will also highlight the socio-cultural context, influencers and consequences of socially sustainable entrepreneurship. The data on which the case studies are based was processed as explained in Chapter 3, section 3.4.5, to identify the common theoretical categories or construct and their respective properties. The constructs and their relationship which emerged from the constant comparison of the data are explained in this chapter. The sections of this chapter sequentially develop the components (constructs) of the theoretical model, whereas each section builds on the description of the previous section. The description explains the common patterns across the three cases along with the concrete definition of constructs emerging from the cross-case comparison. Each definition is substantiated with examples of relevant evidence from data. The emerging relationships between the constructs are shown in a figure in each section as well. The components of the theoretical model are gradually developed in each section across the length of this chapter.

In some section, a consolidated picture of findings is also presented. For example, all the points related to the causes behind conflicts and how they are avoided, what entrepreneurial strategies are used for business development and what factors are contributing to the social disintegration of families and communities from all three cases are also enlisted here. However, the key constructs and their properties are the ones which have appeared in all three cases; either reported by the respondents or mentioned in documentary sources from each community or both. The practices described below, such as, keeping the social relations strong or avoiding conflicts, or the use of social relations in the process of business development, or the influence of religion on business and family culture are not necessarily statistically generalizable, rather explains the plausibility of their occurrence, or suggest a normative preference of the community. The purpose here is to develop a theory based on interpretation of qualitative data rather than testing an existing one (Eisenhardt, 1989).

5.1. The Community Culture

This section explains the definition and interrelation of three constructs of community culture emerging from the comparison of history and sections 4.1.1, 4.2.1and 4.3.1 in the three cases in Chapter 4. These constructs are Religious Orientation, Matrimonial Dynamics and 161

Communal Ties, which may form the socio-cultural context of the phenomenon under study. Table 15 provides a definition of these constructs, along with evidence from data. Figure 29 shows the interrelation of these constructs.

Table 15: Community-related constructs their definition and evidence from the data

Community-related constructs their definition and evidence from the data Evidence from data Construct Definition Chinioti Delhiwala Memon Religious Degree of religious AB 57; WK 39; SS NS 42; SS 56; TP SAP 56; MT 33; orientation mindset as demonstrated 39; AsB 19; KL, 73; RS 42; KA 14; ARJ 97; IO 31; MA within community culture, 101, 124, 142, 233 IAP 66; JBS 14 13; MN 36; MF 48 family and business Matrimonial Preferences in the SJ 49; SS 19 KS 44; NS 33; IAP IO 62, 71, 72; MN dynamics selection of life partner; 76; TP 81; 44; Memon, May the social process of Saudagar, Jan 2011, 2014, p. 14, Nov developing matrimonial p. 33; Aug 2014, 63 2015, p. 4 ties, and associated customs and rituals Community Bonded solidarity based SJ 33; WK 8, 59, TP 6, 36; NS IO 88; Memon, ties on ethnic affiliations 61; KL, p. 21 – 33, 33; Saudagar, Feb July 2011, p. 8; Feb 240 2016, p. 41 2016, p. 6

Community Culture

Religious Orientation

Matrimonial Dynamics

Communal Ties

Figure 29: Community culture related constructs and their possible interrelation

As explained at the beginning of each case, ancestors of all three communities accepted Islam a few centuries ago, migrated to regions across south Asia and rose to affluence through hard work, perseverance and mutual support. Chinioti and Memon, however, also faced oppression after changing their religion. Becoming self-reliant is believed to be a necessary condition for survival, which is endorsed also by teachings of Islam, which could have led to the development of entrepreneurial orientation in the three communities. The communities struggled for survival for a few centuries until the oppressors were replaced with neutral

162 political authorities. Delhiwala, on the contrary, received support from the ruling authorities during Mughal era. However, they also faced atrocities of the British government who confiscated their property and source of livelihood as a retribution for their support for rebels in the war of independence of 1857. After the partition, a significant number from all three communities migrated to Pakistan, several of whom left their fortunes behind and started their struggle again.

The culture of hard work, self-reliance, perseverance, mutual support, frugal lifestyle, welfare orientation and strength of character are believed to be the common factors behind their rise to affluence after every downfall. The preservation of such a culture is presumably made possible by avoiding marriages from happening outside the community. The preference is believed to be natural due to common religious orientation, shared values, common language, historical background, common customs and lifestyle choices. In case of Memons the marriages were not used to happen even outside the sub-caste, however, nowadays the trend to marry outside the caste is believed to be increasing, but within the Memon community. Communal ties can help in matchmaking process and perhaps influence the matrimonial dynamics of the respective communities. The Saudagar magazine of Delhi Saudagaran community frequently criticizes those who wed their daughters outside their community; however, the trend to marry outside the community is believed to be on the rise in Delhi Saudagaran as well.

If the marriage happens outside the community, and the family of the bride or the groom is from a dissimilar culture, then eventually the possibility of transmittance of community culture may be dependent on the extent of influence of either family on the children. When a new family is formed, the bride and groom and their respective families may create a natural incubating environment for the new ones. Marrying within the community could increase the likelihood of the transference of values and the culture to the next generation. It appears that likelihood of children coming into the family business or adopting an entrepreneurial career path may be higher if both fathers and mother’s family members would have entrepreneurial orientation. The quantum of support for the new ones from both sides may also be high only when the paternal and maternal relatives are also business oriented. There are examples where marriage decisions happen keeping in view the business interests of both sides. The likelihood of continuation of family’s entrepreneurial legacy can increase when marriage happens within the community.

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Documentary sources suggested that trading was the profession of all communities even before they accepted Islam, however, after changing their religion they apparently got a new motivation to keep their profession. It is mentioned that they had to work harder with negligible resources as doors to any other profession were closed due to the dominance of non-Muslims in the region (Delhi Saudagaran faced this after 1857 for some years). Islamic teachings also recommend trading as a preferred profession which appears to have reinforced their entrepreneurial orientation across generations.

5.1.1. Influence of Religious Orientation on the Economic Paradigm and Family Culture

Review of all sections of the three cases suggests that religion has a profound impact on the family culture and values, lifestyle, career preferences, business operations, relationship with employees and other stakeholders, strategies for expansion, welfare orientation, and on the economic paradigm which defines the ontological significance of economic life. It may be assumed that the religious values have been deeply embedded in all aspects of their culture. Table 16 and Table 17 provide definitions and properties of the constructs Family Culture and Economic Paradigm along with examples of references in the data. Figure 30 shows the relationship of constructs pertaining to community culture shown in Figure 29 with Family Culture and Economic Paradigm.

Table 16: Definition and properties of the construct Economic Paradigm along with relevant evidence from data Definition and properties of the construct Economic Paradigm with relevant evidence from data

Construct: Economic Paradigm Definition: The meaning and significance of wealth in comparison to the relationship with family, community and humanity, how wealth is to be earned and for what purpose. Evidence from data Properties Chinioti Delhiwala Memon Taqdeer (Amount of AB 57; SS 12; KL, p. NS 51; SS 56; TP 86; IS 48; SAP 56; MT 74; sustenance is determined by 128, 152, 198, 219, 233 JBS 14 ARJ 90; IO 31 Allah’s will) Barakah (Creation of ease in AsB 19; KL, p. 101 TP 73; KS 14; JBS 14 ARJ 92; MA 13; MF all aspects of life by the 52, 60 Creator) Avoiding haraam (anything KL, p. 154, 180 RS 39; KS 9; Saudagar, MN 20; Memon, Feb prohibited explicitly by Jan 2014, p. 47; Apr 2016, p. 5 religion) 2014, p. 69 Avoiding interest WK 39; SS 39; AsB 17 RS 42; IAP 49 MT 33; ARJ 22; IO 8; MF 26

Welfare orientation SJ 63; UL 54; SS 47; SAR 55; IAP 60; IO 76; MA 28; MN 59 KL, p. 86, 124, 257 Saudagar, Jan 2011, p. 79

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Evidence from data Properties Chinioti Delhiwala Memon Frugality SS 3; UL 43; KL, p. 68, Saudagar, May 2013, p. IS 36, 38; MT 85; 76, 95, 159 84; May 2014, p. 58; Memon, Aug 2013, p. 2 Aug 2016, p. 65 Personal and professional AS 81; KL p. 128, 280 IS 9; MT 53; IO 29; NS 48; TP 63, 65 goals MN 9

Table 17: Definition and properties of the construct Family Culture, along with relevant evidence from data

Definition and properties of the construct Family Culture, along with relevant evidence from data Construct: Family Culture Definition: The norms, values, beliefs, customs, priorities, nature of relations in the family Evidence from data Properties Chinioti Delhiwala Memon Gender Roles AB 8, 49; SS 13, 47, JBS 41, 54, 62; NS 54; MF 47; Memon, Nov 48; SJ 5, 36; KL, p. 84, Saudagar, Mar 2012, p. 2015, p. 4; Feb 2016, p. 257, 270, 271 55, 67; Apr 2014, p. 6; July 15 (Eid Edition), 138; May 2014, p. 49 p. 7 Upbringing strategies AB 31; SJ 46; WK 4; NS 26; SAR 42; TP 84; ARJ 87; IO 69 AsB 49; KL, p. 69, 118, RS 14; JBS 65 153, 191 Entrepreneurial Orientation SS 44; UL 7; WK 30 TP 1, 73; NS 1; RS 1 MF 20, 52; IS 1; MF 1; MT 1

Values and customs WK 4; SS 46; KL, p. JBS 50; Saudagar, Jun IS 44, SAP 67; MT 45, 68, 94, 117, 153 2016, p. 9, 19, 64, 74- ARJ 28; MF 47; MN 41 78; Aug 2016, p. 59-62; Oct 2011, p. 50 Training and development UL 12; WK 32; AsB NS 45; SAR 35; TP 3; SAP 46; MT 13, ARJ 41; KL, p. 114 RS 22; KS 28; FA 10; 37; IO 22; MN 38 JBS 7, 64 Altruism KL, p. 94, 101, 117, Saudagar, Jun 2016, p. SAP 47, 49, ARJ 66, 225 89, 92; Feb 2011, p. 24 72; IS 30

Moral Support KL, p. 271 Saudagar, Jan 2011, p. MF 40, 47; MT 20 34

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Community Culture

Religious Economic Orientation Paradigm

Matrimonial Dynamics

Communal Ties

Family Culture

Figure 30: Possible influencers of Economic Paradigm and Family Culture

Following description of the Family Culture and Economic paradigm emerged from the cross-case comparison of sections 4.1.2, 4.2.2 and 4.3.2.

1. Family culture: The culture of a family may include norms pertaining to upbringing of children and development of their character as a religious responsibility; traditional roles of men (breadwinner) and women (homemaker) in the family; mutual respect and tolerance; respect of elders; spirit of sacrifice; maintaining ties with immediate and extended family; avoiding conflicts; fulfilling ones duties toward other family and community members; justice in distribution of inheritance; extensive socializing on religious festivals like Eid twice an year and other social events like marriage and funerals. a. Lifestyle: Islam recommends a frugal lifestyle. Religion also encourages minimum spending on personal needs and more spending on welfare activities. Spendthrift, showoff of wealth is considered immodest, thus avoided. It appears that the millennial of all three communities may not be following this particular attribute of their elders. b. Women’s role: It seems that the role of mothers and grandmothers is perhaps to inculcate values in the new generation and provide moral support. Often respondents attributed their success to the prayers of their mothers. In Chinioti community women are said to be committed to philanthropic activities, and their informal and hidden support to the needy is seen as a source of barakah in the business as well. 2. Economic paradigm: This may be defined as the meaning and significance of wealth in comparison to the relationship with family, community and humanity, how wealth is to be

166 earned and for what purpose. In this context, business is believed to have barakah, income is determined by the Creator (taqdeer); mankind is the custodian of wealth and must use it as per the teachings of Islam. The idea of wealth being a gift from the Creator can reduce conflicts related to profit distribution, as it is typically believed by community members that ‘jis ke naseeb ka, wo us hi ko mele ga’ (the quantum which has been determined by the Creator, is what one gets, not more, not less). Data suggests the community members generally believe that one cannot increase his or her income through efforts but can get the already determined amount through hard work. However, barakah (when less become more) may be increased by earning and spending the money, entrusted upon mankind by the Creator, as per the teachings of Islam in view of the respondents. Following are ways in which the economic paradigm influence the economic life of a community member: a. Career orientation: Business, trade or entrepreneurship as a preferred career choice for the majority as teachings of Islam suggest there is more barakah in business. b. Relationship with stakeholders: Interest-free credit terms of the supplier, supporting them at the time of need; honoring of commitments (verbal in the majority of cases) with all stakeholders. c. Relationship with employees: Special care for employees and their families; helping them at the time of any personal emergency is also a form of charity which converts the business into a form of worship. Such a relationship is believed to improve productivity and significantly reduce the turnover rate. d. Expansion strategies: Borrowing money from banks on interest for business expansion is perhaps the least preferred option; Partnership with a family member, relative, a friend (within or outside the community) may be sought to expand the business; reinvesting of profits. In case if capital is not available from any source then the preferred option may be to postpone the expansion until the capital is available. Any product, service or any business practice which is not approved by Islamic jurisprudence may be avoided. The advice of religious scholars is sometimes sought to seek guidance accordingly. Working hard for the expansion instead of cutting corners may be a legitimate choice. Expansion may be done to accommodate the coming generation, or to avoid the decline of the business, as a stagnant business is likely to collapse. The intention to increase wealth for the sake of accumulation was not noticed among respondents or biographies in the documentary sources.

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e. Welfare orientation: For example, active participation in charitable causes; paying zakat as due; contributing through formal and informal channels. Charity is believed to increases barakah in the business. Helping others start their own business in a dignified manner may be preferred over giving charity. Some even volunteer for charitable organizations, relief or rehabilitation activities, and encourage their children to do so as well. Elders often play an active part in resolving conflicts in the community.

Members of all three communities’ possess strong ties with each other as it appears from their willingness to support their fellow community members during the time of need. This support often reaches to the needy and deserving through formal and informal channels and has been an integral part of their culture which is said to be a product of their religious orientation. Instead of giving charity, generating self-employment or finding an employment for the needy may be preferred because it presumably helps in preserving the self-dignity of the deserving. Other than that the elders of all communities are often also involved in conflict resolution which may arise at a family or business level. There is also a formal and informal support system to arrange marriage ceremonies for the poor as well. Memon community seems to be ahead as compare to Chinioti community in organizing support through their community level welfare organizations in Karachi. Schools, hospitals, community centers and vocational training institutes are some examples where the community members and the general population is served. Delhi Saudagaran appears to fall between the two in this context. Chinioti community’s welfare activities are apparently more widespread in Punjab region.

The spirit of cooperation is said to be transferred from generation to generation through the upbringing strategies and role modeling at the family level. The family is considered responsible to build an appropriate character and personality of the new generation. The entrepreneurial orientation, soundness of character, religious mindset and welfare orientation are traits which are believed be transferred from generation to generation.

5.2. Family’s Resource Pool for New and Existing Ventures

Cross comparison of sections 4.1.2, 4.2.2 and 4.3.2 suggests that family resources provide inputs to execute strategies to start, maintain and sustain a business (Entrepreneurial

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Strategies, details in the next section). Table 18 provides the definition and properties of the constructs Family Resources along with the evidence found in the data.

Table 18: Definition and properties of the construct Family Resources along with relevant evidence from data Definition and properties of the construct Family Resources along with relevant evidence from data Construct: Family Resources Definition: All the tangible and intangible resources which can facilitate in the development of business and community Evidence from data Properties Chinioti Delhiwala Memon Access to opportunities UL 6 SAR 12; SI 4; NS 5; TP 34 MN 5 Infrastructure support N/A SAR 25; Saudagar, Feb ARJ 78 2015, p. 60 Investment AB 45; UL 5 NS 10; SI 26; RS 5 SAP 20; MT 18; IO 4; MA 3 Access to family networks KL, p. 76, 77, 92 N/A SAP 10, 58; MT 10 Goodwill SS 23 Saudagar, Oct 2013, p. 71 IS 27; SAP 11; ARJ 14 Family workforce WK 6; AsB 26; KL, NS 3; TP 64; Saudagar, SAP 40, MT 41; IO p. 90, 105, 156, 20 Sep 2010, p. 30; Dec 2012, 28; MN 24; MF 44 p. 69; Jun 2016, p. 64, 92 Expert advice UL 56; FS 20; NS 4 MT 2, 23, 26

Cross-case comparison suggests that the family assumes the responsibility to provide early entrepreneurial training. The business of grandfather, uncle, a distant relative and even a family friend may also be the first training platforms for the young ones. The children are often expected to spend their free time in someone’s business after completing their primary education. The formal education may not be discontinued once the practical training begins. Even before the children are trained as an apprentice, they may have spent several years observing the family elder’s routine and listened to their conversations during social gatherings which are focused significantly on business matters and market opportunities. The entire atmosphere where the sons spend the early years of his life is believed to have an impact on his entrepreneurial orientation. Tertiary education, failure or decline of family business, or disputes among partnering family members in the family business, are factors which may convince the new generation to become job oriented.

Even before starting their own business the newcomers typically spend considerable time in their family business assisting their fathers. Once they grow up and have families of their own they are often made partners in the family business or are facilitated in starting a

169 business of their own. The induction in the family business, despite their level of qualification, has been from the lowest position, in some reported cases. It is mentioned that newcomers are expected to rise to the top while proving themselves and gaining the respect of senior employees through sheer hard work, perseverance and demonstration of the family character. Undue favoritism, disrespect of merit and nepotism can hurt the business, thus avoided. A professional environment is often preferred and considered beneficial for the efficiency of operations and business expansion.

However, despite adopting professionalism, documentation of business processes, and setting up of rules and policies, the relationship with employees did not appear to be bureaucratic and impersonal. Apparently, the respondents from all three communities were concerned about the well-being of employees and their families, which could be resulting in high employee-productivity and retention rate. Some considered their employees like their own family while serving them was often considered a form of worship. The data from all three communities substantiates the family like treatment of employees as a preferred style of managing the human resource. All respondents had employees who were not part of their respective communities and hiring was done on merit, keeping in view the requirement of the business. However, at the time of seeking business partners to expand or start a new business, the preferred choice, as it appears, was someone from the immediate family, relatives, community. The examples of business partnerships with other communities were there, but not frequent. Other than connections with potential partners, seemingly the environment in the family and community provided resources which reduce the chances of failures, so much so that it was difficult for the respondents to recall any examples of business failures in their community. The resources which facilitate the business operations are:

1. Formal education: Apart from the basic nurturing at home and training in father’s business, the family may also invest in formal education in the context of the technical requirement of the family business (this appears more when the newcomers are expected to join the family business). 2. Investment: Angle investment or loan from a father, a family elder or father in law is often available. Unlike a bank, there may be no collaterals, interest on the loan, or pressure to return in an agreed upon duration. Thus entrepreneurs can operate with greater autonomy with investment from family or community members.

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3. Infrastructure support: Infrastructure support from entrepreneur’s father, family elder, or any other relative appears to be frequently available which may minimize the cost associated with office rents and other utility-related expenses. 4. Idea and opportunity: Business idea from the experience of someone in family, in-laws or community network may be typically available. People apparently share their experiences and opportunities frequently in social gatherings. There seems to be a significant amount of socializing activity. Each individual may get several chances to discuss new ideas of investments and business development in social gatherings. Sharing of ideas already in practice may be restricting innovation, however, the new generation, exposed to global trends, is said to be keen to experiment new ideas, while their elders also appeared to encourage the young generation to take risks in new markets. 5. Expert advice: Guidance regarding technical aspects of business and market knowledge from experienced elders in the community may be available. Often the new ones spend a few months in a form of business which they intend to start themselves. The experience can enable them to start something on their own. 6. Family network: Suppliers and customers can be from the family network. The goodwill of the family name typically helps the newcomers to build relationships with potential suppliers and customers much faster as compare to any stranger in the market. The goodwill of a family having past relationship with a supplier may also help the newcomers to receive credit from suppliers, reducing the amount of investment required. In-law’s network may also help in this context. Often the customer is known in advance, who rather helps the beginners even before starting the business. The family network was found to be beneficial in a number of ways: a. Finding Customers: The patience from the first customer and guidance may facilitate in developing the process of production so that the right quality is delivered at the right time. Prior confidence and support from the first customer may reduce the risk of failure and makes it easy to invest. Community network may also help in finding new customers; however, it was mentioned that the product or service is only sold when the quality of product and delivery is as required by the customer. The goodwill of the family can be preserved by maintaining a track record of fulfilling the commitments not just with the customer but also with the supplier. The beginners may also receive the due protocol from the stakeholders only when they prove themselves to be worthy of becoming a torchbearer of family values and ideals.

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b. Locating Employees: The family and community networks are said to be a source to find employees or help someone find an employment. The referrals may enable easy and efficient hiring. However, newspaper announcements of job openings and job hunting websites are typically used to find employees. Small businesses, it appears, may use their personal networks more frequently to find an employee. 7. Moral Support: The family can stand behind budding entrepreneurs when the new venture ill performs. The moral and financial support of the family can keep the new ones going. Budding entrepreneurs may know it in advance that in case if they fail then the family would support them emotionally and financially until the time their business is reestablished. 8. Family workforce: There are several examples of siblings working as partners and sharing the profit. Sons may also work for their fathers either on profit sharing or on a salary. The workforce from home can also be supportive in case the business goes down. The family members may keep striving for the business, which may be unrealistic to expect from a paid employee, who would be perhaps dissatisfied or look for another job if monthly dues are not paid.

The involvement of family members in the business gives rise to the question of nepotism and its possible impact on the performance of the business. It was noted that despite strong family bonding entrepreneurs from all communities appeared to have taken measures to avoid family and community relations from hurting the business performance. These measures include:

1. Training and development of children to make sure they have the necessary skills to take the business forward. The choice of formal education may be made as per the emerging requirements of the expanding business. Despite foreign qualification, the newcomers are often expected to rise from the lowest ranks of the firm. 2. There were several examples where the children were made to join the family business as labor, often made to work like a labor, performing odd jobs, despite the stature of their formal education. They are often expected to work hard and rise to the top only after proving themselves in front of not just company owners but also to the senior employees. Respect has to be earned in the company through perseverance, dedication, exhibit of family character, and may not be granted as a birthright.

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3. In case of weak members from the family or the community, the responsibility assigned to them by the elders is often in accordance to their skill set or aptitude. 4. A culture of meritocracy is typically preferred and the family members are developed in accordance to the culture established in the firm. No family member may be allowed to take precedence over an employee from outside the family due to their family affiliation with the founding elders. 5. Meritocracy is often exercised also at the time of appointing employees. Despite the emotional association with the community members, employees are often hired on the basis of their qualification and skill set, as otherwise, the system may not work. References from personal, professional and community network, however, can be used to find and seek recommendations for employees. 6. Family relatives of an entrepreneur may be helped in getting employment in a friend’s business instead of employing in entrepreneur’s own business.

If the skill set, qualification, aptitude and attitude of a family member are as per the business requirement, then preference may be given to them for critical positions in business. These positions may be, for example, in the finance department, customer development or product development because of seemingly higher level of trust among family members in comparison to outsiders. Family members may not be expected to look for a job elsewhere when the business is not able to pay salaries during difficult times.

5.3. Entrepreneurial Strategies

Entrepreneurial Strategies to start, maintain and sustain a business were discussed in sections 4.1.2.3, 4.2.2.3, 4.3.2.3, 4.1.4, 4.2.4 and 4.3.4. The construct definition and properties of the construct Entrepreneurial Strategies emerging from the cross-case comparison along with relevant references form the three cases are summarized in Table 19. The emergent relationship of Entrepreneurial Strategy with other constructs is mentioned in Figure 31.

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Table 19: Definition and properties of the construct Entrepreneurial Strategies along with evidence from data

Definition and properties of the construct Entrepreneurial Strategies along with relevant evidence from data

Construct: Entrepreneurial strategies Definition: Strategies to start, maintain and sustain a business Evidence in data Properties Chinioti Delhiwala Memon Organic expansion AB 51; AsB 54; KL, p. IAP 85; FA 5, 17; TP 24, IO 10; SAP 57; MT 84, 89, 90, 121, 126, 191 69; KS 17; Saudagar, Jan 71 2011, p. 34 Minimizing expenses UL 50; SJ 14; SS 15, 16; TP 68, 85; JBS 60 IS 6; MT 25; MA 7 KL, p. 115, 121, 132, 171 Meritocracy AsB 57, 59; SS 25, 26; NS 37; TP 25, 42; FA 49 MT 32, 34; ARJ 51 WK 47; KL, p. 186, 193 Professionalism WK 28; SS 10; AsB 28, TP 53; NS 7; IAP 27; IO 50; ARJ 44; MT 30; KL, p. 127, 131, 159, Saudagar, Feb 2011, p. 90 184, 193 78 Strong relationship with stake AsB 36; UL 19, 20, 21; JBS 28; TP 58; FA 50; MA 37; SAP 48; IS holders (Employees, WK 57, 58; KL, p. 77, 88, KS 29; RS 16 30; ARJ 66, 72 suppliers, customers) 149, 153, 186, 206, 252

Inclusive employment policy AsB 58; UL 22; SS 30 TP 45; SS 48 MT 36; MF 19

New business relations from SJ 13; UL 13; SS 18; KL, SAR 14; TP 36; SI 9; KS SAP 6; MT 49; personal, family and p. 240, 250 48; FA 39; JBS 1 ARJ 23; IO 3 community networks (Locating employees, suppliers, partners, investors, customers) Developing and using AB 56; SS 23; KL, p. 93, SI 41; RS 41; KS 33; FA IS 27; SAP 19; MT family’s and personal 101, 115, 164, 191 23; IAP 4; JBS 15 9; ARJ 64; IO 46; goodwill MA 17; MN 22; MF 13 Diversification into new SS 6; WK 23; KL, p. 71, TP 14; NS 2; SI 36; MT 52; ARJ 13 markets 171, 255 Saudagar, Jan 2011, p. 71 Planning for the next SJ 24 NS 48; TP 63 IS 9; IO 29; MN 9; generation MT 53

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Community Culture

Religious Economic Entrepreneurial Orientation Paradigm Strategies

Matrimonial Dynamics

Communal Ties

Family Culture

Family Resources

Figure 31: Family Resources and its possible influence on Entrepreneurial Strategies

The following two subsections will provide a description emerging from the cross-case comparison, which was used to develop the definition and properties of the construct Entrepreneurial Strategies.

5.3.1. Building a new business

Sections 4.1.2.3, 4.2.2.3 and 4.3.2.3 suggest several steps which aspiring entrepreneurs can take to start a new business. Following is a consolidated summary of the steps elaborated in the three cases:

Step 1: Evaluate yourself, ask what I know, whom I know, who am I, what I have, and what my passions are. Identify means, and do not go beyond them. Plan and execute everything keeping in view the available means or resources. The knowledge, capital, family workforce, infrastructure support, the connections with stakeholders in the network, goodwill of the family are all resources. Gradually expand by investing the profits. Do not take excessive risks as they increase the chances of failure. Experimentation can be done to test new ideas by leveraging the resources available in the support network.

Step 2: Seek advice from the elders regarding the opportunities which exists in the domain of one’s expertise. Knowing the customer in advance reduces the risk of investment significantly. Often opportunities emerge in the process of building a business, sometime in the form of accidents or unprecedented events.

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Step 3: Get experience as an apprentice or an employee in someone else’s business; market experience can also be gained by acting as a freelancer middleman between two parties which would also generate returns. Knowledge about the product, production process, competition, and the customer is fundamental before starting a business. Working in a smaller business is more beneficial as it is possible to learn about the entire supply chain which is not visible in large businesses.

Step 4: Do not invest all the savings or the money borrowed from father or someone else; have something as a backup in case the business collapse. Work out how much you can afford to lose and invest only that amount. Keep the cost low and work with your own hand as much as possible.

Step 5: Build goodwill with the suppliers and customers. Market reputation is one of the important asset an entrepreneur possess. Commitment to the customer must be honored at all cost. Timely payments to the supplier build trust and the supplier comes forward with easier credit terms.

Step 6: Expansion is done again within the means. Banks are avoided. Partnership with trustworthy community members, friend or close relatives is sought. The customer is sought from the network of family and community. Employees are hired again using community references. A family like atmosphere is recommended to keep the employees loyal and motivated. The same criterion of meritocracy is to be applied to all participating members including the immediate family, relatives, and employees from within and outside the community.

Step 7: Professionalization of business through the development of processes, departmentalization, assigning responsibilities and boundaries for employees and their department. The hiring of professionals is done at this stage to keep the business running in a systemic manner.

5.3.2. Strategies to maintain and sustain a business

This subsection provides a description of common patterns emerging from the comparison of sections 4.1.4, 4.2.4 and 4.3.4. Respondents in all three communities believed that expansion of a business is necessary for its sustainability as a stagnant business is destined toward collapse. They also believed that expansion is also important to accommodate the upcoming

176 generation. Wealth accumulation was rarely mentioned as a motive to expand a business. Expansion of the business may not be possible without maintaining goodwill for reasons mentioned above. In an environment where the formal legal system to enforce the contract is not efficient, business can only happen when there is a culture of voluntarily honoring commitments coupled with a win-win mindset. In Pakistan, the law enforcement system is considered unreliable due to prevalent corruption. So if businesses are sustaining it may be because there is a shared understanding among all players in the market that they will not betray on their commitments.

One may deduce that such a business atmosphere may be difficult if the majority in the market thinks more about their own self-interest. A significant number of the transactions are often credit based or deferred, and can only happen if the trading parties trust each other. It appears that there is also a norm of transactions being backed by verbal commitments in small and medium-size businesses. This culture may exemplify the degree of trust that exists among the stakeholders, despite the lack of a formal system to enforce terms of agreements. Honoring commitments and facilitating each other in payments by giving relaxations, appears to be a norm. Often interest is not charged from those who are unable to pay on an agreed date neither any law enforcement agency is involved; the debtor is typically facilitated to the extent possible if the reasons for delaying payments are unintentional. Religious orientation may facilitate in reinforcing such a behavior; there may be exceptions, however. It seems that trust not just increases the speed of transactions, but also reduces its cost as well. The goodwill maintained by the business families is often valued in this context, which may be pivotal for maintaining and developing the business.

When every participating member of the family contributes towards maintaining the market reputation of the family name then the overall family’s goodwill is believed to be reinforced. The collective effort from the entire family to maintain goodwill presumably happens when the character and conduct of the newcomers are in the image of their elders who developed the reputation in their lifetime. In case if a new business is started under the family’s group of companies it is needless to mention that receiving credit from the suppliers and finding customer using family name may become easy. There are examples when the suppliers or vendors themselves approach to offer their product or services on credit. Such a facility may not be available to newcomers who start on their own or does not have a family name to benefit from. Even if some supplier is willing to give them credit or some customer willing to

177 purchase, the volume would be perhaps negligible as compared to what the newcomers could receive while using their family name. It may be inferred, family working together under a single name benefits both the family and the individual family members. The older the family name the better it is. The sustainability of the business across generations, through persistent demonstration of strong character and integrity by all family members, can benefit the entire family.

Goodwill may not just helps in building and sustaining relationships with suppliers and customers, but also in finding investing partners to expand the business. The partnership is often a preferred choice to find investment to expand the business as compared to borrowing from the bank on interest. Partnership is seemingly sought with people in the personal and professional network. Often business owners prefer to expand organically, by reinvesting their profits, rather than seeking a partner. In case of non-availability of both partners and lack of savings for investment, business expansion may not be pursued.

Religious orientation appears to have a significant influence on the strategies adopted to expand a business. Banks are often avoided to the extent possible. Respondents typically believed that barakah is lost from the income when money is borrowed on interest. Three of the respondents did borrow money from the bank in the past and were not pleased with the experience. One of the respondents explained that the losses become invisible due to the continuous availability of cash from the bank. The losses are noticed only when a business grew large enough to substantially hurt the profitability (this could have been because of lack of financial management skills according to another respondent having a foreign qualification and a modern way of thinking). Borrowing may also increase the cost of doing business and reduces the autonomy of the entrepreneur. As saving is a preferred medium of investment in the business, so there appears to be an emphasis on minimizing the expenses incurred in managing the business. So personal expenses were often kept low by the previous generations; however, the trends may be changing in this context.

The employee turnover rate is often negligible in small and medium-size businesses, and it is believed by several respondents that they need to retain their skillful employees as finding and training a new one is time-consuming and risky. So the employers, it appears, try to maintain a close relationship with their employees, so much so that personal challenges of employees are addressed by the employers. For example, if someone’s mother is sick then the employer may facilitate the treatment in case if the employee is not able to afford the

178 treatment himself. The employers from all communities typically exercise inclusive hiring policy; employees from all other communities may be hired on merit irrespective of their ideological, ethnic, cultural orientations. Such an inclusive policy and diversity among workforce is considered necessary for business expansion. In short following expansion strategies used by entrepreneurs have been identified from the data:

1. Reinvesting of profits or finding an investment partner: As banks are typically avoided due to religious reasons, so a partner can be approached for investment or profit reinvested in the business which can be increased by minimizing the costs which include the personal expenses of the entrepreneur. Partnership is also encouraged in Islamic jurisprudence over taking a loan; thus religious orientation may also make respective entrepreneurs prefer partnership over other options. A new partner may also bring more skills, connections, and access to new opportunities. 2. Minimizing expenses and maintaining a frugal lifestyle: Religious teachings also inspire a frugal lifestyle. Keeping personal expenses low may add to the amount available both for charity and reinvesting in the business. The reinvestment of profits is believed to be one of the important contributing factors in the rise to the affluence of the communities under study. 3. The culture of meritocracy: Favoring family or community members over more qualified outsiders is considered harmful for business. All communities appeared to be inclusive of outsiders and the decision to hire was perhaps made as per the requirement of the job instead of cultural or ethnic preferences. In case if the family or community member is at par with an outsider in terms qualification and skills, then he or she may be preferred over an outsider, though not necessarily. 4. Diversifying the product portfolio through horizontal and vertical integration: Vertical integration may be relatively easier due to links with suppliers and customers or retailers, who may also belong to the same community. The possibility of diversifying into an altogether new product line (horizontal integration) may be limited to the level of expertise, advice, and connections in the new domain. 5. A strong relationship with the internal and external stakeholders: Extra support may be provided to the suppliers or customers when they are in need. The personal nature of association with the stakeholders is perhaps useful in difficult times. The supplier may give extra credit, or the customer might be willing to release payments much before the due date (if possible) if needed. It is possible that the matrimonial ties might also be

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established among the families who are also in a business relationship. The personal nature of the relationship with the stakeholders may ensure loyalty, which implies that an expanding business presumably facilitates the growth of its suppliers. 6. Balancing between professionalization of operations and family like relationship with employees: Developing of systems, documentation of processes, departmentalization of operations and hiring of professional staff, for example, are considered important for an expanding business, however, small business appears to follow more of an informal approach. It appears that professionalization does not impersonalize the relationship with the employees. Even the employers may facilitate the employees to deal with any emergency of personal nature as well. The religious orientation of the owner’s family also appears to have an impact on the welfare orientation toward the employees. 7. Maintaining a healthy relationship with the partnering family members: It is needless to mention that the conflict between partners hurts the business. They are avoided in a number of ways explained in section 5.4. 8. Expansion through effectuation: Opportunities are capitalized as they emerged. Knowledge about emerging opportunities is apparently discovered through interaction with community connections. Strategic planning methods, to foresee any opportunities emerging in future through the scientific method, may not be used. 9. Planning for the next generation: The business expansion is often envisioned as a means to financially secure the future of next generation in some cases. Short term gains may be compromised often to strengthen, maintain or build a relationship with the stakeholders, and avoid conflicts. The religiously inspired mindset appears to prioritize success on the Day of Judgment, which is believed to be possible only if one has lived a righteous and fair life.

On the flip side following factors were mentioned as the major causes of business failures:

1. Borrowing from the bank: In respondents view the borrowing reduces owner’s autonomy; increases the cost of doing business; makes losses difficult to detect due to incoming cash from the bank; makes one more care-free as the money belongs to the bank; and reduces barakah. If the principal with interest is not paid to the bank in due time, the interest will be compounded, often increasing the financial pressure on the business which might already be suffering from loss. It may be inferred that the pressure

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to avoid being broke also psychologically affects entrepreneurs making them more prone to mistakes or reducing their performance. Bank borrowings, as perceived by the respondents, may make the business more vulnerable to external shocks. 2. Increase in personal and business expenses: Earlier generations often spent a small fraction of their income on their expenses while the remaining was saved to survive through adverse circumstances, given in charity or reinvested in the business. Increasing expenses, particularly at a personal level may reduce savings and also makes the business more vulnerable to external shocks. It is also regarded as a reason behind increased competition among partnering siblings and it also increases the chances of conflict when the business suffers from losses. 3. Division of business between heirs: This typically reduces the capacity of the business to purchase on cash and give credit to its customers. With lower volumes, the business might lose its competitive advantage in the market while lack of economies of scale might increase the cost of production as well. 4. Conflict among partners, including family-related disputes: It is needless to emphasize on the significance of maintaining a strong synergistic relationship among partners, the absence of which is also a commonly reported cause of business failures. 5. Superiority complex or arrogance over success: According to some respondents, lack of humility disrupt relationships with all stakeholders; also makes it difficult to see the mistakes one is making, while making it easier to identify other’s mistakes. The resulting blame game may create negative sentiments and increase the likelihood of conflicts among partners. 6. Stagnant business: Expansion keeps entrepreneurs busy, while routine work is boring though allow some free time. An empty brain, suggested one respondent, is a Satan’s home. If a person has not much to do then lack of activity may allow a person to notice discrepancies in other’s work more often, increasing the possibility of a confrontation among partners. The business might also lose its competitive advantage or the ability to stretch itself if market conditions become difficult. The competition may also takeover market position of a stagnant business as the business would be less likely to respond back with an aggressive counter strategy. 7. Lack of trust among previous and new generations: The generation gap is believed to be increasing due to modern education and exposure to global trends through electronic media. The values, ideals, and priorities are transforming in ways unexpected by the elders. The elders appear to be unaware of any effective strategy to handle the 181

transformation of the new generation. The disconnection may also be reducing the respect the new generation has for the elders. Resulting distrust presumably can make it difficult to transfer the business to the new generation, leading to closure. 8. Matrimonial disputes in case if the partners are from the in-laws: Sometimes the suppliers or investors are from the in-laws, father in law, for example, may invest in a business started by his son-in-law. If that be the case then the business partnership can be disrupted if there is a disturbance in matrimonial relations. 9. Defaulting customer who took the product in advance at a promise to pay later: Several Memons believed that the cases of defaults are increasing in the market. The reason cited by them is that people have increased their expenses beyond their means. The rise and fall of property prices is another reason which may make some people unable to pay back their debts if they have lost their investments in the property market.

5.4. Family Bonding Strategies

The common patterns in sections 4.1.2.1, 4.2.2.1, 4.3.2.1, 4.1.5, 4.2.5 and 4.3.5 and were used to develop a consolidated description of the construct Family Bonding Strategies. The description suggests that to sustain the social bonding within families a culture of mutual support, respect and sacrifice, respect for elders, emotional and spiritual interdependence (as it may be called) are fundamentally important. It was believed that such a culture may be imparted in the coming generation through upbringing and role modeling. However, the effectiveness of such a strategy in the face of modern trends needs to be evaluated with more evidence. Table 20 provides the definition and properties of the construct Family Bonding Strategies, while Figure 32 shows the relationships of Family Bonding Strategies with other constructs in the model, emerging from the consolidated sketch presented in this section.

Table 20: Definition and properties of the construct Family Bonding Strategies with relevant evidence from data Definition and properties of the construct Family Bonding Strategies with relevant evidence from data Construct: Family Bonding Strategies Definition: Strategies to keep the family relationships healthy and avoid conflicts Evidence from data Properties Chinioti Delhiwala Memon Justice in inheritance UL 47; KL, p. 187 RS 11; TP 82; IAP 47; MN 15; MT 88; IO 65 distribution Saudagar, Feb 2011, p. 24 Economic Inter- WK 41; AB 45; UL 5; NS 3, 10; SI 26; RS 5; SAP 20, 40, 44; MT dependence AsB 24; KL p. 64, 105, Saudagar, Dec 2012, p. 18, 41; IO 4, 28; MA 156, 201, 209 68; Jun 2016, p. 64, 92 3, MF 44, 46

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Evidence from data Properties Chinioti Delhiwala Memon Mutual support and SJ 55, WQ 4, 25; SS 46; Saudagar, Jun 2016, p. SAP 47, 49, ARJ 66, sacrifice KL, p. 94, 101, 117, 225 64, 89, 92; Feb 2011, p. 72; IS 30; Memon 24; Oct 2011, p. 50; Oct 2015, p. 10 2015, p. 56; Jan 2011, p. 33; Oct 2011, p. 45 Mutual respect, KL, p. 77, 236, 250 JBS 22, 67; NS 11, 26; ARJ 31, IO 34; MT especially for elders TP 84; SS 36, 38, 42; 42, 43 Saudagar, Apr 2015, p. 119; Feb 2016, p. 42; Jun 2016, p. 56, 64; Feb 2011, p. 24 Role modeling AsB 49; WK 4; KL, p. 94, SAR 42; TP 84; NS 26; IS 38; IO 69; ARJ 30 117, 204 RS 35; Saudagar, Jun 2016; p. 92

Emotional and Spiritual AB 55; KL, p. 43, 127 NS 29, 30; SAR 45 ARJ 96; IO 33; MN Interdependence 47; JB 41; MT 49, 83 Family constitution KL, p. 273; NS 23, 25 SAP 68, 69; MT 50

Community Culture

Religious Economic Entrepreneurial Orientation Paradigm Strategies

Matrimonial Dynamics

Communal Ties

Family Bonding Family Culture Strategies

Family Resources

Figure 32: Proposed relationship of Family Bonding Strategies with other constructs in the model

5.4.1. Causes of conflicts

To begin with, this section provides a consolidated list of the causes of conflicts which emerged from the cross-case comparison. The cross-case comparison suggests that the family bonding can be weakened due to the conflict in between family members working together in a family business and also because of socio-cultural developments within the family and community. Conflicts in between family members may arise when the business under or overperforms. Such conflicts are often avoided or mutually resolved through mutual respect

183 and understanding among partners. Mutual support, the spirit of sacrifice, and tolerance among working partners are believed to be a result of either sound upbringing or religious orientation or both. If such character traits are absent from business partners or partnering family members then conflict is perhaps an eventuality and may cause the business to collapse. Conversely, avoidance of conflict between family members may lead to a continuation of the firm. Following are the reported causes of conflicts:

1. The absence of a written agreement: Sometimes the family members or friends do not feel the need to agree on the profit loss sharing terms in writing, which often leads to disputes. It is needless to mention the significance of writing down the contracts, and follow the respective legal procedures. 2. Loosely written terms of the agreement: Details regarding how to deal with unprecedented financial situations if not clearly mentioned in the contract may create a conflicting situation. How to share the loss or in case of excessive profits partners might disagree on whether to reinvest or take out money for personal use. Vaguely defined responsibilities may also lead to disagreements, leading to conflicts. 3. Lack of understanding among partnering siblings on their unequal share in profits: It is possible that elders in the family business decide an unequal share of profit or involvement for siblings or cousins, keeping in view their personal requirements. In case if one sibling has a family while the other is unmarried, or one has to spend more time on his education, while the others do not, then the level of share in profit or level of involvement in business might differ. 4. Personal expenses surpassing the income: This may be either because of expanding or growing family or increase in lavish spending; increasing competition between family members on materialistic aspects of life may increase self-centeredness and reduction in mutual respect particularly during difficult times. When two siblings share equally in profits, but one works more, while the other spends more despite working less, then the conflict among the two is a possibility. 5. Generation gap causing misunderstanding across old and new generation: The new generation often equipped with modern education and internet is believed to be getting exposed to modern values, consumer culture and global trends, often disagrees with their previous generation. Cases of disobedience and disrespect of elders are on the rise, presumably reducing the role of elders to keep the family together and mediate among conflicts.

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6. The dispute over control of business: One of the partnering family members may want more control over the business as he might believe himself to be more capable of taking the business forward, or consider the contribution of other members to be less significant for the intended business performance. 7. Lack of understanding among cousins: Cousins are seemingly brought up in dissimilar environments, so their values, life goals and priorities may also differ. These differences may make each of the partnering cousins wanting to take the business in separate directions or to have more control over the business decision as compared to the others. The difference in the level of contribution by their elders may also create disputes among cousins over control. The offspring of a partner who contributed more to the business as compared to other siblings may also want more control. 8. Unjust inheritance distribution: Islamic law of inheritance clearly defines how the business assets, personal property of the deceased is to be distributed among heirs. However, in case if the parents do not write their will, and the heirs or the family elders do not distribute the assets as prescribed in the doctrine they believe in, then dispute among heirs may be an eventual outcome. 9. Lack of professional, systematic approach toward business: Sometimes in smaller firms, the processes are not aptly defined, and record keeping of transactions may not be done with due diligence. If so then the partners may begin doubting each other on how much they are drawing out of the firms account particularly when the business is not performing as expected. 10. Lack of a family constitution: A family constitution defines the system through which the family members divide their responsibilities, equity in the business, share in profit and loss, exit strategy, intake strategy for new generation, and protocols for the transfer of ownership to the next generation. In case of absence of such a document, ambiguities can emerge leading to disagreements and conflicts. 11. Lack of social interaction among family members: Pressures to increase spending to raise the standard of living may influence the time spent in the market in comparison to the time spent with family members. Disturbed work-life balance may create emotional distance among family members subsequently deteriorating the quality of relationship among them. When a dispute arrives, the distant family members might find it difficult to resolve the matter.

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5.4.2. Conflict prevention

Conflict prevention may ensure the continuation of sustainability of the family and family business to the next generation. Even if siblings decide to go separate ways, their relationship is typically maintained due to socio-cultural and religious reasons reported in the data which are enlisted below:

1. Social bonding: The mutual respect and understanding among the members may ease out the situation in case if the conflict arrives. The spirit of cooperation, sacrifice, mutual support, tolerance is often inculcated by the parents among siblings through role modeling and upbringing strategies. The same spirit typically allows the family members with low potential to contribute to the business to be accommodated. The spirit also seemingly helps avoid or resolve the conflicts among partners outside the family or community; however, both partners need to possess such traits. 2. Interdependence: The elders often identify the caliber or natural orientation of the newcomers and create an interdependent and synergistic atmosphere where every member of the family contributes as per their potential and gets the share accordingly. The mutual respect and understanding inculcated by parents are considered fundamental to sustain this synergy. The mutual dependence may add another dimension to the rationale of maintaining ties with family members. The opportunity cost of conflict is presumably dependent on the degree of reliance of two or more people on each other’s skills, resources and networks. 3. Religious orientation: It may be inferred that the construct Economic Paradigm as described in 5.1.1 may also help in maintaining peace between the partnering members. The upbringing by parents and religious orientation of the family seemingly facilitate the development of such a character and may help avoid conflicts or perhaps resolve them through mutual consensus without the involvement of a third party. The spirit of cooperation, sacrifice, mutual support, tolerance inculcated by the parents among siblings may also be reinforced by religious orientation. Frugal lifestyle and giving nature as prescribed in Islamic teachings is believed to suppress material competition among family members, hence reducing the possibility of disputes. 4. Justice by elders: The inheritance distribution done with a mutually agreed upon standard prescribed by Islamic law of inheritance is another possible way to avoid conflict at the times of inheritance distribution. If parents do this in their lifetime the quality of the relationship can maintain among the family members. However, it may divide the resources of the family business among heirs as well. Apart from the division of property father may also divide the business among siblings in his lifetime, or may help them set up separate businesses while

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investing the due share of each offspring to avoid the possibility of any conflict among siblings once he passes away. 5. Family constitution and documentation: To ensure the survival of business across generation a family constitution may be developed. The parents may identify the skill set and talents of the children and may divide the business responsibilities and shares accordingly. Once this is done, the mutual respect among partnering family members may ensure the abidance to the constitution, if not the conflict may still arise. 6. Professionalism: It was recommended that all processes, rules and policies, roles and responsibilities need to be clearly defined, documented, assigned to respective positions in the organization, and agreed in writing. All transactions need to be recorded with due diligence. Likewise, all the contracts need to be clearly documented, preferably under the supervision of a legal advisor, with all necessary terms and conditions such as (a) Profit and loss sharing protocol; (b) Equity share; (c) Exit strategies; (d); Ratio of profit to be reinvested in business; (e) New partner inclusion protocol; (f) Roles and responsibilities, accountability criteria for non-performance. 7. Emotional Maturity: Business decline or rapid expansion may lead to emotionally difficult situations; hence emotional maturity can be an important trait apart from all other factors mentioned above. A steadily expanding business, with dedicated interdependent emotionally mature partners, is presumably an ideal state which averts the possibility of disputes.

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Table 21: Potential causes and solutions to the conflict among partners in family businesses

Potential causes and solutions to the conflict among partners in the family business

Possible solutions Potential Causes Social Interdepen- Religious Emotional Family Professional- Justice by bonding dence orientation maturity Constitution ism elders

The absence of a written agreement   

Loosely written terms on the contract document   

Lack of understanding on unequal share in profits      

Personal expenses surpassing the income    

Generation gap    

The dispute over control of the business  

Lack of understanding among cousins    

Unjust inheritance distribution   

Lack of professional approach  

Lack of a family constitution 

Lack of social interaction among family members   

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5.4.3. Weakening of family bonding due to socio-cultural factors

Other than conflict in partnering family members in a business owned by the family various socio-cultural developments may also be weakening the bonding between the family members in view of all the respondents and community magazines. In this context, the role of television channels and infiltration of technology into the daily lives were mentioned as negative. Saudagar magazine of Delhi Saudagaran community even linked the trends with modern education spreading self-serving mindset, which are against the religious and family norms upheld by the community members. Some of the developing trends mentioned by the respondents are summarized below.

1. Effect of higher education: The perception about modern education was positive in view of respondents. The level of affluence of a particular family would presumably determine whether the newcomers will go abroad for foreign qualifications or will attend universities in Pakistan. The new generation is seemingly more inclined toward higher education; it appears that they are also encouraged by their elders for higher education as it helps in communicating better with international customers and suppliers. Data suggests that higher education may also enable the coming generation of owners in creating a professional environment in the business. However, higher education may also be increasing the trend of job orientation, particularly when the family business is not going well. In case if the elders have been traditionally managing their business in a small shop, or through a not so well furnished setup, using informal systems, the highly educated newcomers coming from countries top universities may not feel comfortable with the ambiance in the family business, unlike the ambience of a Multinational Corporation (for example) 2. Less interested in working hard: Elder respondents believed that the new generation is lesser interested as compared to the previous one to dirty their hands on the shop floor, and work as hard as their elders to start a business. The luxurious lifestyle adopted by some affluent families may also be contributing to so-called comfort-loving nature of the new generation. If we agree with this point of view then it implies the significance of frugal lifestyle adopted by the elders. 3. Generation gap: The generation gap supposedly caused by modern education and exposure to global trends, coupled with an influx of technology and gadgets in the daily lives might be encouraging the millennial to spend less time with families and relatives.

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The perceived disconnection with the elders due to generation gap may also be adversely affecting the connection of the new generation with the extended family and community. 4. Showoff, materialistic trends, and class consciousness: Rise in affluence, and influence of media is presumably making the new generation more prone to a luxurious lifestyle. The showoff of material wealth can contribute towards class consciousness. If we agree with this point of view then it also implies the significance of frugal lifestyle adopted by the elders. 5. The rise in disputes: Disconnected families and individuals, the generation gap, materialistic and self-centered approach, showoff culture, rising competition among family members to increase the standard of living is believed to be contributing to the rise of disputes. 6. Increase in divorces: Ill-treatment of daughter in laws and unreasonable expectations of the bride’s family from in-laws, it is assumed, are contributing factors in broken marriages. The interaction of educated brides with uneducated mother and fathers-in-law may also lead to circumstances which encourage divorce. This may also create a conflicting situation in a business where family members of the bride and groom are partners.

5.5. Sustainability of the Family and Business

The common patterns in sections 4.1.2.1, 4.2.2.1, 4.3.2.1, 4.1.5, 4.2.5 and 4.3.5 in all three sections also suggest that family bonding, a culture of mutual respect, support and sacrifice, presence of family constitution and justice at the time of inheritance distribution to the next generation may consequentially increase the possibility of sustaining the family and family business across the generations. Sustainability of Family and the Sustainability of Family Business are the two constructs emerging from the cross-case comparison. Their definition and references in the data are mentioned in Table 22. The two constructs may be referred as the consequences of effective Entrepreneurial Strategies and Family Bonding Strategies.

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Table 22 Sustainability of family and family business across generations and their relevant evidence from data

Sustainability of Family and Family Business across generations and their relevant evidence from data

Evidence from data Construct Definition Chinioti Delhiwala Memon Sustainability Survival and expansion of KL, p. 156, 116, NS 13; SAR 42; TP 82, NS 47; SI 16; of Business business with or without 187, 200, 226; UL 84; IAP 47; Saudagar, MN 15; MT 42, splitting into smaller units, 47; WK 5 Feb 2011, p. 24 88; IO 65, 69; even across generations ARJ 29, 73, 96 Sustainability Sustained bonded solidarity WK 4; KL, p. 68, Saudagar, Aug 2012, p. Memon, Apr of Family of family; transference of 76, 94, 137, 152, 71, 73; Mar 2015, p. 125; 2016, p 11; ARJ family values and 161, 192; Jul 2014, p. 126, 127; Jan 85; SAP 67; IO interdependence across 2014, p. 45; Jan 2015, p. 60, 62, 67 generations 123; Feb 2014, p.63

In absence of a family constitution, family bonding and justice in inheritance distribution, the family bonding might sustain across generation, however, the business started by the first generation might be divided into the second or third generation. This division may be expected to happen with mutual consensus due to the presence of strong family bonding and justice by elders in the process of inheritance distribution to the heirs. In case if inheritance distribution is unfair due to any intended or unintended reason; or if the distribution is done without necessary due diligence; or if the distribution is completely missed out but assets are shared with mutual respect, then the business may typically survive until two generation. The possibility of a third generation taking the same business forward without a family constitution and inept system of inheritance distribution would be rare. If all three factors discussed above are absent then it would be unrealistic to assume the survival of the family business and survival of family system beyond the first generation. Table 23 summaries these four scenarios.

Table 23: Possible influence of family bonding, family business constitution and inheritance distribution on the sustainability of family and family business across generations

Possible Influence of family bonding, family business constitution and inheritance distribution on the sustainability of family and family business across generations

Justice in Family Family business Family integration Transfer of business inheritance  Bonding constitution across generation across generations distribution

Scenario A Strong Yes Yes  Yes Yes

Division with mutual Scenario B Strong No Yes  Yes consensus in 2nd or 3rd generation

Scenario C Strong No No  Until 2nd generation Until 2nd generation

Disintegration in 2nd Scenario D Weak No No  No generation

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Community Culture

Religious Economic Entrepreneurial Sustainability of Orientation Paradigm Strategies Family Business

Matrimonial Dynamics

Communal Ties

Family Bonding Sustainability of Family Culture Strategies Family

Family Resources

Figure 33: Possible influence of Entrepreneurial Strategies and Family Bonding Strategies on Sustainability of Family Business and Sustainability of Family

5.6. Sustainability of the Entrepreneurial Community

The cross-case comparison of the sections 4.1.5, 4.2.5 and 4.3.5 suggests that the rise in self- centeredness, spending on lavish lifestyles and showoff culture is presumably increasing the economic pressure which in turn is causing people to cut corners and getting into conflict. The comparison also suggests that a rising level of defaults and corruption in the market may discourage people to take risk, or may increase the transaction cost. If doing business becomes difficult then more people would want to switch toward jobs, creating an increase in supply of labor in the market. There are examples in the data which suggest that employment seekers are more prone to relocate themselves closer to their employer and away from the family and community. Modern education is also believed by respondents to shift a person’s worldview and life standards, which subsequently make individuals to shy away from the traditional lifestyle and cultural practices both in community and business. A disconnected individual in the community is perhaps less likely to receive information about what kinds of market opportunities are available, how to start a business or look for employment opportunities. More disputes, more corruption, less trust, rising disconnection, generation gap, increasing number of divorces, class consciousness are all believed to be contributing toward social disintegration of all three communities. Delhi Saudagaran community, however, is perhaps experiencing more of this disintegration due to lack of tolerance and self- serving mindset as suggested by the community magazine on multiple occasions. From such 192 observations, one may infer that strong religious orientation and family values may be useful in binding the family and community members together. The culture of sacrifice, mutual support and welfare orientation as oppose to self-serving mindset; frugal lifestyle as oppose to a luxurious one; honesty, integrity and honoring of commitments as oppose to resorting to corrupt ways for personal gain; and an economic paradigm which encourage sharing over accumulation and cooperation over competition may be fundamental in preventing disintegration, thus contribute towards the Sustainability of Family (immediate and extended). Family role modeling and tarbiyat may inculcate such traits in every coming generation subsequently enabling them to maintain Communal Ties, for which sustainability of the family and its culture is perhaps a prerequisite. Figure 34 shows the possible relationship between Sustainability of Family and Communal Ties emerging from this section.

Community Culture

Religious Economic Entrepreneurial Sustainability of Orientation Paradigm Strategies Family Business

Matrimonial Dynamics

Communal Ties

Family Bonding Sustainability of Family Culture Strategies Family

Family Resources

Figure 34: Possible influence of Sustainability of Family on Communal Ties

5.7. Community Support and Development

All three cases has highlighted an active community support and development system exists in each community which provides services including education, healthcare, vocational training centers, self-employment generation, transport services, matrimonial services, and conflict resolution for all community members (list of services is different for each community). Schools and healthcare faculties are typically open to outsiders as well. Apart

193 from the formal systems, there appears to be an active culture of helping the needy even in an informal or personal capacity. Table 24 mentions the definition of the construct Community Support and Development along with its references in the data from the three communities.

Table 24: Definition and properties of the construct Community Support and Development with evidence from data

Definition and properties of Community Support and Development with evidence from data Evidence from data Construct Definition Chinioti Delhiwala Memon Community Formal and informal SJ 63; UL 26, 54; NS 32; TP 59; SAR IO 76, 78, 79; MA support and contribution in the social SS 47; KL, p. 86, 55; IAP 60, 71, 74; 28; MN 59; ARJ development and economic lives of 124, 257 Saudagar, Jan 2011, 36, 68, 100; fellow community p. 79; Feb 2011, p. members 28; May 2012, p. 59

The funds for all welfare and community development activities are often arranged by the affluent class who is likely to have been successful in sustaining their entrepreneurial success since multiple generations. This suggests that there is a link between Sustainability of Family Business and its ability to contribute to the Community Support and Development. This link is shown in Figure 35. This also implies that if Sustainability of Family Business is negatively affected, which may happen due to the reasons mentioned above in this section, it would also reduce the contribution toward Community Support and Development.

Community Culture

Religious Economic Entrepreneurial Sustainability of Orientation Paradigm Strategies Family Business

Matrimonial Dynamics

Community Support Communal Ties and Development

Family Bonding Sustainability of Family Culture Strategies Family

Family Resources

Figure 35: Influencers of Community Support and Development and its influence on Communal Ties

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It is mentioned that the community elders serve as active members to the welfare organizations of their respective communities, referred as jamat by Memon and jamiyat by Delhi Saudagaran. The elders also appear to play an active role in resolving conflicts related to family and business for fellow community members. Community magazines publish the details of the welfare projects on routine bases. The economic paradigm development under the influence of religious orientation perhaps inspires community members to share their fortune with the needy members of the community. It is mandatory as per the teachings of Islam to pay zakat33 for those whose wealth exceeds a prescribed limit. The jamat or jamiyat organizes the collection and dispersion of zakat to the needy with due diligence. The culture of sharing and cooperation may have a positive impact on strengthening the ties among community members, which in turn may prevent the community from disintegration and contribute towards the strengthening of the Communal Ties.

Respondents from Memon and Chinioti community mentioned that every person is employed or self-employed in their communities, unless unwilling to work or disabled. The willing ones may also be helped to set up their business through financial and informational support. The established businesses also support startups or budding entrepreneurs, particularly the ones from the less privileged background, by purchasing their products, offering credit or advance payments, and provide guidance to improve product or service quality. It was reported that the younger ones in the community are often provided apprenticeship to help them learn the basic business skills. The children of elite families are also sent to volunteer for disaster relief activities, as reported by one Memon respondents, which can inculcate frugality and reinforce welfare orientation.

The spirit of mutual support can also keep the community bonded together, and perhaps has been doing so for centuries, as suggested by the documentary sources from each community referred in the previous chapter. Poverty, however, is not an unheard phenomenon within Delhi Saudagaran community where its members also expressed concern over intolerance and self-serving mindset within the community. This may suggest that nature of Communal Ties may influence economic prosperity of the community. On the other hand, economic prosperity coupled with welfare orientation (see properties of construct Economic Paradigm) may develop the propensity toward Community Support and Development, which in turn may contribute towards strengthening of Communal Ties. The possible link between Communal Ties and Community Support and Development, which is cyclic in nature, is also shown in Figure 35.

33 A 2.5% of the total amount of liquid assets one has to give in charity at the end of every year to all needy -Syeds and non .(ﷺ Muslims who do not belong to the Syed caste (direct descendents of Prophet Muhammad Muslims are helped with other forms of charity funds if needed. 195

Figure 36: Consolidated theoretical Model of Socially Sustainable Entrepreneurship (MSSE)

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5.8. Chapter Summary

In this chapter findings from the cross-case comparison were discussed. The common pattern emerging from the cases in the previous chapter was the basis to develop constructs and their interrelation. The cross-case comparison suggested that Religious Orientation, Matrimonial Dynamics, Communal Ties, Economic Paradigm, Family Culture and Family Resources influence Entrepreneurial Strategies, Family Bounding Strategies, Community Support and Development activities, which in turn contribute towards Sustainability of Family Business and Sustainability of Family. It was also inferred that the Sustainability of Family and Community Support and Development may also contribute towards the strengthening of Communal Ties. Figure 36 presents the proposed theoretical Model Socially Sustainable Entrepreneurship (MSSE), as it may be referred, emerging from the cross-case comparison. The proposed model shown in Figure 36 shows the possible relationship between constructs and their respective properties identified in this chapter.

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6. Discussion on Findings and Comparison with Previous Literature

It was explained in the opening of Chapter 2 of the study that literature review will be done in two, pre and post-investigation stages. The literature review in Chapter 2, which was done before the investigation, was intended to elaborate the context of the study, establish the significance of the research problem, and identify the research gap. Since the findings of the theory development process cannot be anticipated in advance, so this chapter will also include literature which was not covered in Chapter 2. Here, the constructs and their relationships, or propositions in the MSSE, developed in the previous chapter will be reflected upon and compared with previous literature to identify any similarity or differences for the purpose of establishing external validity for each construct and its proposed relationship with other constructs, as recommended by Eisenhardt (1989).

6.1. Context of Entrepreneurship

It was discussed earlier that entrepreneurship is a context-specific phenomenon (Weiskopf & Steyaert, 2009). The socio-cultural complexities of a society may influence the normative and pragmatic elements of the entrepreneurial activity as discussed from section 2.1 to 2.2. The elements may include the rationale for starting a business, the processes involved, and the significance of the final outcome. The culture, value system or ideological orientation of a society (meta-norms) may determine the nature and direction of the entrepreneurial activity. Two culturally distinct societies can have their own unique processes of venture creation, their expected outcomes, and impact on the society. In this context, in the three communities under study, the process, role, and achievements of an entrepreneur appear to have determined by socio-cultural and religious elements. Data suggests that the purpose to start and sustain a business was not profit maximization rather to create a source of sustenance for the immediate family. Likewise, the purpose of expanding a business was typically to create future opportunities for the new generation. The desirable outcomes appeared to be the financial security of the family, maintaining a strong relationship with family members, and salvation on the Day of Judgment was believed to be dependent on how righteously the owning members run

198 the affairs of the family and the business. An ideal entrepreneur, as noted in the data, was a male who strives for the socio-economic sustainability of his own family and community in ways accepted by his religion and community culture, while relying on the family and community networks. Examples of any women entrepreneurs in each of the three communities appeared to be extremely rare.

Even in the Delhi Saudagaran community, where the self-serving mindset is perhaps higher as compared to the other two, the documentary sources and the respondents were openly against a self-centric approach and suggested to promote more tolerance and cooperation among the community members. The examples glorified in the monthly Saudagar had an active record of community development activities. The personality traits highlighted were also related to their conduct toward their fellow family and community members. However, a rationalizing, profit- maximizing personality with a high appetite to take risks, an agent of the capital, who utilized scientific and technological methods to maximize returns and shareholder’s value was not reported either by the respondents, nor appraised by any of the documentary sources reviewed for this study.

Existing literature on ethnic or immigrant entrepreneurship may come closer to phenomenon studied in this research project. The literature focus on immigrants in the western world which include Koreans, Mexicans, Hispanics, Africans (Danes et al., 2008), Chinese, Japanese (Portes & Sensenbrenner, 1993), Greek (Aldrich & Waldinger, 1990), Arabs (Sofer & Schnell, 2005), Pakistanis, Indians and Bangladeshi (Basu, 1998) who have settled there and have created self- employment for themselves and others belonging to the same ethnicity. The immigrant minorities discussed in the literature are different from the one studied here on at least three parameters.

1. The Memon, Delhi Saudagaran, and Chinioti Sheikh are not exactly immigrants per see in this region; however, they did have to leave their hometown in the past, as discussed earlier. After partition in 1947, their 3rd generation is taking charge now. 2. These communities blend well in the socio-cultural and religious atmosphere of the country, which does not exactly qualify them as minorities, let alone immigrants, today.

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3. The family businesses from these communities appear to dominate the national economy (Levin, 1974; Papanek, 1972; Saqib, 2016) and provide employment opportunities to other communities as well, unlike the ethnic enterprise in the western world which comprise of only a small segment of the total economy (Basu, 1998; Portes & Sensenbrenner, 1993; Volery, 2007).

Despite the differences, there are some similarities as well, such as presence of community networks, relatively higher degree of trust among co-ethnics, the presence of strong family system, a culture of sharing of resources and information, a strong sense of solidarity and spirit of mutual support among the community members. So the literature on ethnic or immigrant entrepreneurship in the western world (Aldrich & Waldinger, 1990; Dana & Morris, 2007; Danes et al., 2008; Portes & Sensenbrenner, 1993; Roger Waldinger et al., 2000) can be help understand the phenomenon of entrepreneurship of the respective communities under study here. Since families in the respective communities have been in business for several generations; so the literature on family business would perhaps be helpful. The experience of Puritans and other communities in European history may also be reviewed and compared to explain the historical evolution of entrepreneurial orientation of the communities under study.

6.2. Evolution of Entrepreneurial Orientation of the Communities

History of Memon and Chinioti communities contains experiences of religious conversions, oppression and migration. The Hindus, who dominated the trade before the arrival of British forces, gave them a hard time and made their economic survival difficult; forcing them into trade and migrate to safer locations in the subcontinent. The Delhi Saudagaran faced hardship during British era after the war of independence in 1857. The British authorities confiscated their properties and livelihood after they supported the rebels who fought against the British forces. They were later pardoned. After the partition of sub-continent in 1947, a number of entrepreneurial families from these communities had to migrate to Pakistan and reestablish their businesses. During the 1970s, the nationalization of private sector again took away the fortune of many business families in Pakistan. The separation of East Pakistan, now Bangladesh, was another incident where business families (predominantly Chinioti sheikh) had to leave everything behind and migrate to West Pakistan.

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Puritans also experienced a similar scenario when they were cornered by the ruling authorities and had to develop alternative venues for their socio-economic survival, as discussed earlier. The rise of entrepreneurial activity in Dutch region happened when massive flooding in November 1170 forced peasants to the cities from the countryside which led to the rise in traditional manufacturing activities and expansion of the handicraft industry (Baumol & Storm, 2010). The migration to the cities also freed the Dutch peasants from monarchic authorities which also played a role in their subsequent prosperity. Their spirit of cooperation and mutual support also protected the community from any unprecedented events. The expulsion or migration of an ethnic or religious group away from an oppressive regime has proved to be a blessing on multiple occasions in history. Baumol and Storm (2010) note:

“… the Spanish victory brought an exodus of enterprising Calvinist refugees, fleeing Spanish oppression. These refugees joined others, such as the Jews who had fled from Spain, in bolstering Amsterdam's entrepreneurial activity. This expulsion of talent to other countries, can, of course, be seen many times in history, from Louis XIV's expulsion of the Huguenots from France, to Hitler's expulsion of the Jews, to the exodus of members of the middle class from Castro's Cuba.” (p. 484)

Migration to save family from oppression, or escape any natural calamity might not be the only determining factor in the subsequent rise of respective communities. In Pakistan, there are other communities who also faced similar circumstances in the past, but they are not known for their entrepreneurial orientation such as Urdu speaking or Muhajir community (Bhavnani, 2016; Haq, 1995) or Bengali and Bihari immigrants (Haider, 2016). A community possessing cooperative culture coupled with an entrepreneurial spirit perhaps needs a facilitative or non-restrictive atmosphere to grow which may be discovered accidentally via migrating to other places.

The cooperative atmosphere facilitates the weak or vulnerable members of the community particularly during the times of adversity. The vulnerability is often temporary and after recovery, the respective community member can try to regain their position to contribute back to the community. The culture of reciprocity helps the communities survive. The difficult times can also bring the community together. The collective interest of the community dominates the individual interests. This collectivist spirit is also referred as asabiya by Ibn-e-Khaldun, a 13th

201 century Muslim historian (Mohammad, 1998), however, is found among nomadic groups, not among affluent city dwellers. Such an atmosphere of cooperation among community member has been noted in all three communities under study.

However, conditions which are necessary in Khaldun’s view to maintain a cooperative atmosphere, appears to be disappearing from the respective communities as well. In fact Khaldun’s model of rise and fall of societies can help forecast the future of the respective communities. The increase in affluence, self-serving mindset, declining morals and showoff culture may contribute towards social disintegration in the light of Khaldun’s perspective. The rise in conflicts related to business and family (rising divorce rates), in the communities under study, analogous to increasing class consciousness, self-serving mindset and culture of showing off affluence (as highlighted above) is an alarming situation.

Previously, the generation which was interviewed and a generation previous to them had led a frugal life, cooperated with each other in difficult times (they still does), were religious in nature, and there was an atmosphere of trust so much so that the community (Memon, to be specific) were known for their trustworthiness among other communities as well, as also noted by Levin (1974). The preference to a frugal lifestyle and investing the surplus to expand the business and for the welfare of the community kept the asabiya of the respective communities alive for several centuries. It may be assumed, from Khaldun’s perspective, that the calamities coupled with forced migration which struck on two occasions in the past 70 years (after the partition of subcontinent in 1947 and after separation of East and West Pakistan in 1973) also created an opportunity to enhance bonded solidarity among community members; difficult times bringing the community members closer to each other.

It is not proposed here that such calamities are justified, or a community should keep looking for them for their long-term survival. However, one can infer from Khaldun’s perspective, that the social cohesion can be preserved if the religious orientation of the community member help maintains their focus on the welfare of community and less on their personal goals. Helping others in need can increase the possibility of salvation in hereafter from a religious perspective. The material affluence is neither abhorred nor desired; rather it is a means to achieve the pleasure of the Creator if it is used for the benefit of the community. A frugal lifestyle is also

202 recommended by Abrahamic religions as it keeps a person’s heart free from materialistic inclinations. On the contrary, lack of religious orientation can shift the focus on a person toward temptations, lavish spending and showoff of personal affluence. Materialistic trends can engulf the community with undesirable consequences (Goodman, 1972; Haddad, 1977; Mohammad, 1998). The tendency of the community to use wealth for everyone’s benefit may create a facilitative atmosphere or all to pursue their entrepreneurial ambitions keeping in view the informal support structure in the family and community.

The phenomenon of avoiding a lavish lifestyle, and reinvesting the profits to expand the business was also encouraged in Puritans beliefs. However, in Islamic perspective, affluence is not exactly the reward from the Creator against hard work and righteousness (the concept of Asceticism in Protestant belief system); rather it is a test of a believer’s piety (Javaid, 2015). The economic paradigm of communities under study is typically shaped by religious worldview, after their acceptance of Islam as discussed in the introductory section of each case study. So there are more differences and fewer similarities among the economic paradigms advocated by the Puritan and Islamic belief system. The only common factor among the Puritans and the communities under study is that their religious beliefs did influence their approach toward business and wealth management strategies, both in an individual, family and a communal level. Table 25 briefly compares the two ideologies.

Table 25: Comparison between Puritanian and Islamic Economic Paradigms

Comparison between Puritanian and Islamic Economic Paradigms

Belief/value Puritans (Protestants) Memon, Delhiwala, Chinioti (Muslims) Ontological view of wealth Sign of salvation Test of piety To be reinvested in a To be used and distributed according to the The teleological view of wealth business teachings of Islam, including reinvestment View on auspicious To be avoided Frugal life is preferred consumption

Work ethic Honesty and hard working Honesty and hard working

Barakah in income, strong relations within Gift of wealth from the Ultimate worldly reward the family, increase in goodwill and Creator reputation

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6.3. Influence of Religious Orientation on Family, Community and Business

The religious orientation of the communities under study was noted on a number of occasions. Religion was mentioned during the conversation with the respondents in context of the motivation behind an action, the criterion to make a decision, and rationale behind a success or failure. Some examples are as follows:

 The documentary sources frequently referring to sacred scriptures of Islam like the Holy

ﷺ and examples from the life of Prophet Muhammad ,ﷺ Quran and sayings of Prophet to make a point related to lifestyle choices.  Associating the reason of their success to the will of the Creator (taqdeer), and prayers of their parents.  Islamic inheritance law as a preferred way to distribute inheritance among heirs.  Spirit of cooperation, sacrifice and mutual respect among family members, special respect for elders because the teachings of Islam recommends doing so.  Lifestyle choices, attire and overall appearance as suggested by Islamic teachings  Supportive attitude toward stakeholders.  Avoiding prohibited ways of doing business, as one has to be answerable on the Day of Judgment.  Barakah as an intended outcome of an entrepreneurial activity.  Due diligence in charitable giving, like zakat, as instructed by Islamic teachings.  Lack of greed; jealousy and envy due to materialistic differences.  Articulation of life’s goals in the context of a religious worldview.

The religious orientation observed during the study comes close to the definition of intrinsic religiosity in the literature on the relationship between religiosity and entrepreneurship. Intrinsic religiosity has been defined as the motivation to incorporate religious teachings of cooperation and brotherhood advocated by religion in daily life. It is an internal commitment of a believer which is followed “regardless of social pressure” (Noble, Galbraith, Singh, & Stiles, 2007). It is the “basic, simple message at the heart of a religion … [the] intrinsic dimension of religious orientation that is typically viewed as overlapping with the broader notion of spirituality” (Noble et al., 2007, p. 125). On the other hand, extrinsic religiosity has been defined as “the use of

204 religion to gain social acceptance or reward” (Noble et al., 2007, p. 125). It may also include “positive elements of ritual and community, providing the discipline required for increasing levels of spirituality” (Noble et al., 2007, p. 125). Comparing with the definition of extrinsic religiosity, the religious orientation observed in this study was clearly intrinsic in nature. None of the respondents suggested that they follow religious teachings to seek community’s approval, or improve their social standing. Their description of their religious orientation clearly pointed toward their personal commitment toward religious teachings which led to their spiritual satisfaction.

Davis (2013) description of a Muslim entrepreneur also refers to his or her intrinsic religiosity as described above. Davis suggests five attributes Muslim entrepreneurs may possess. (a) Steward

as their ideal; (c) Quran and Hadith ﷺ as their ontological disposition; (b) Prophet Muhammad as their source of wisdom; (d) Submission to the will of the Creator as their motivation; and (e) concern for their community as the primary quality. Looking at the interview data, notes taken from direct observation and documentary sources from each community, all of the above qualities may be found34 easily among members of all three communities (might not be the case with the millennial). However, there is no statistical data to precisely suggest the percentage of entrepreneurs in each community who strictly or mildly adhere to the aforementioned characteristics, or do not adhere at all.

There are earlier studies which suggest that religion plays a facilitative role in developing a culture supportive of entrepreneurship. The values and social norms (like trust, reciprocity, mutual support) developed under the influence of religion aids in the entrepreneurial endeavors of a social group (Dana, 2009; Zelekha, Avnimelech, & Sharabi, 2014). It is also possible that religiosity has an influence on business operations and strategies (Altinay, 2008). In this study, overarching influence of religious orientation on economic paradigm, family culture, social bonding, business strategies and welfare related activities were noticed. A study on influence of Confucius beliefs on entrepreneurial behavior also suggests that entrepreneurs with strong religious orientation may not “necessarily seek to maximize material gains” and act in ways that do not qualify them as an economic agent as presumed by neo-classical economics (Cheung &

34 Not necessarily the primary characteristic of their behavior and world view 205

King, 2004); the findings of this study are not different in this context either. The three communities we studied also believed in avoiding interest-based bank loans to expand their business due to religious reasons. Furthermore, there were several examples of dividing the business resources as per the Islamic inheritance law subsequently reducing the size of the parent’s business and presumably reducing its bargaining power in the market. Avoiding prohibited items for sale, welfare orientation, the spirit of sacrifice for partnering family members are a few examples of religiously motivated ways which apparently have excluded profit maximization from the list of priorities of entrepreneurs in the communities under study. Instead of maximization of profit, maximization of barakah in the earning was considered a priority, which can only be maximized by conducting the business honestly and righteously as taught by the teachings of Islam.

Impact of religious orientation on family, community and business is discussed in the existing literature, which is also noted in this study (see Chapter 5). The literature also supports the assertion that religious orientation in Muslim communities can positively affect the attitude toward customers and increases the market goodwill of the entrepreneur (Altinay, 2008). Previous research supports that religious orientation, both in Muslims and Protestants, positively affects the attitude toward the employees, leading to a better relationship (Altinay, 2008; Dana, 2009). Likewise, practicing Confucianism reduces the possibility of dishonest behavior; increases the quality of service to the customer; increases welfare orientation; makes values and principles important than profit maximization (Cheung & King, 2004).

Religiosity also keeps the Muslim and Jewish entrepreneurs from borrowing from banks; followers of both faiths may also prefer partnering with family or friends to raise capital. It has been noted in literature that religious orientation among Muslims and Protestants also positively affect the attitude toward suppliers or vendors, leading to better relationship; increases the integrity of the owning family, subsequently increasing the goodwill; increases the level of commitment of the entrepreneur with all stakeholders; religious orientation among Jain and Amish positively affects the bonding in community based networks; increases the humility and modesty among business owners; increases the strength of bonding among family members in Hindu communities; it also influences family values among all religiously oriented communities (Dana, 2009); Confucianism advocates for collectivism and discourage self-serving mindset;

206 improves family bonding; leads to distribution of inheritance as per agreed criterion of justice; influences upbringing strategies; increases the respect the juniors have for the elders in the family; induces a spirit of sacrifice for the family and community (Yan & Sorenson, 2006). Religious orientation makes conflict management easier (Vallejo, 2008). It is also believed to reinforce entrepreneurial spirit (Zelekha et al., 2014). The principles, code of conduct and the moral boundaries described by the religion can be more important for a religious entrepreneur as compared to profit maximization (Cheung & King, 2004). There are a few studies which establish the link between religious orientations, family and business is limited. Research on Muslim entrepreneurs is even scarcer, while none has been done in a Pakistani context. Muslims were studied thoroughly for the influence of religious orientation on their business activities in only one study done on Turkish immigrant entrepreneurs in the UK (Altinay, 2008). So this research is a valuable contribution in this context. The study on the influence of Confucian culture (Cheung & King, 2004; Yan & Sorenson, 2006) comes significantly closer to our findings. Table 26 compares the propositions between constructs highlighted in Figure 37 with the existing literature while referring to the data collected in this study.

Community Culture

Religious 4 Economic 11 Entrepreneurial Sustainability of 19 Orientation Paradigm Strategies Family Business

1 Matrimonial 12a 21 Dynamics 8

3 13 9 10 18 Community Support Communal Ties 7 and Development 6 5 15 14 17

Family Bonding Sustainability of Family Culture 20 16 Strategies Family

Family Resources 22 23

Figure 37: Propositions showing the influence of Religious Orientation and Economic Paradigm on other constructs

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Table 26: External validity of propositions shown in Figure 37 in context of previous studies

External validity of propositions shown in Figure 37 in context of previous studies Prop- The context in previous osition The propositions in the MSSE Evidence from data studies No. 1 Religious orientation Jain; Amish communities AsB 64, 67; JBS 42; IAP 31, 32, 42; improves communal ties (Dana, 2009) Saudagar, Oct 2013, p. 75

2 Religious orientation Multiple (Lehrer, 2000) Saudagar, Jan 2011, p. 33; Aug 2014, p. 63 influence the matrimonial dynamics of a community

4 Religious orientation shapes Confucianism in China See Table 16 the economic paradigm of (Cheung & King, 2004) entrepreneurs in a community

5 Religious orientation shapes Multiple (Dana, 2009); ARY 48; Memon, Apr 2016, p. 13; AB 55; family culture Confucianism (Yan & JBS 62, 41; KL, p. 42, 127; ARJ 95; Memon Nov 2015, p. 1, 8; Saudagar, Mar Sorenson, 2006) 2014, p. 126; Jan 2015, p. 152

10 Family culture reinforce the The general religiosity of IAP 43; Memon, Nov 2015, p. 8; KL, p. economic paradigm shaped by Protestants and 153, 257; JBS 62; KS 62; ARJ 87; Saudagar, May 2013, p. 84; ARY 35, 37 religion (Islam) and transfer it Catholics, no reference to the next generation to economic behavior (Myers, 1996)

11 Economic paradigm shaped Judaism (Dana, 2009); AsB 22; KL, p. 154, 180; RS 39; KS 9; by religion (Islam) affects the Islam (Altinay, 2008) Saudagar, Jan 2014, p. 47; Apr 2014, p. 69; MN 20; Memon, Feb 2016, p. 5; WK 39; entrepreneurial strategies used SS 39; AsB 17; RS 42; IAP 49; MT 33; by entrepreneurs in a ARJ 22, 24, 63; IO 8; MF 26; KS 9; RS 39; community IAP 45; MT 70, 89; MF 56

12a Economic paradigm shaped Confucianism (Cheung SJ 63; UL 54; SS 47; KL, p. 86, 124, 257; by religion (Islam) has a & King, 2004) SAR 55; IAP 60; Saudagar, Jan 2011, p. 79; IO 76; MA 28; MN 59 positive influence on the participation of entrepreneurs in community’s support and development

13 Religiously shaped economic Confucianism (Cheung NS 30; MT 33; ARJ 93; MN 20; ARY 48 paradigm affects bonding & King, 2004) strategies of the family owning a business in a community

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6.4. Family Bonding and Communal Ties based on Multidimensional Interdependence

The significance of mutual support, cooperation, even sacrifice for stakeholders from family and community, and the resulting trust between them has been recognized by previous of literature, though in a capitalist context. In this study, the context is religious and collectivist. The term used in existing literature for a trustworthy, reciprocal and cooperative relationship is known as social capital (see Appendix A). The use of the term capital with social signifies the normative context. As suggested by Defilippis (2001), the social capital is something to be utilized for the sake of accumulation of capital, without such an objective its existence is redundant. However, in the case of communities under study, the significance of a strong relationship with family and community is not gauged through its economic impact. The ties are maintained because the importance of doing so is apparently established by the religion and cultural values. However, as suggested by the data, the investment in the relationship with customers, suppliers and employees also contribute towards sustainability of the business or economic security of all stakeholders; but since the entrepreneurial goals are not emerging from a capitalist context, so it would not be appropriate to use the term capital to define the nature of relationships among all stakeholders.

6.4.1. Dimensions of interdependence

The nature of outcome of the relationship between family and community member, even if they are working together in the same business, can also be spiritual due to religious orientation of the subjects, along with being emotional and economic. Islamic teachings encourage a giving attitude through rewards on the Day of Judgment. Presence of legally enforceable written agreements adds another binding factor in a relationship. Each additional dimension can be expected to further strengthen the bonds among family and community members, by adding to the degree of interdependence.

The literature on social capital also acknowledges that higher degree of interdependence increases the social capital, while low dependence among member of a community reduces it (Pearson et al., 2008). The aforementioned dimensions emerged from reflection on the data

209 gathered for this study, are also highlighted in Table 27 as per their degree of importance in five separate forms of relationships.

Table 27: Importance of dimensions of interdependence in types of relationships derived from the reflection on the data

Importance of dimensions of interdependence in types of relationships derived from the reflection on the data

Dimensions of Interdependence Social Spiritual Economic Contractual Among family members 1 2 3 4 Among community members 2 1 3 n/a Employee – employer 4 3 2 1 Suppliers – customer 2 4 1 3 Business partners (non-family) 3 4 1 2

* 1 =More important … 4 = less important

6.4.1.1. Social dimension

This dimension signifies how two partners or stakeholders belonging to the same family or community can be emotionally affected by each other’s well-being. Pleasant moments may be cherished together; likewise family and community members’ may attempt to morally uplift someone who suffers from pain or loss. Shared history, language, values, beliefs and norms may add to the bonding and emotional interdependence among two or more people, as literal and symbolic meanings of expressions, is shared among the collective. Cognitive dimension of social capital, as explained earlier in the literature review, comes closer to this dimension of interdependence (Pearson et al., 2008). Betraying a family member or a community connection has an emotional cost. Doing business with a community member may reduce the possibility of deliberate reneging due to the damage it may cause to the mutual relationship.

6.4.1.2. Spiritual dimension

The spiritual dimension signifies the degree of unconditionality when doing something for one’s employees, suppliers or even business partner who might be having a bad time; the reward is rather expected from the Creator on the Day of Judgment, not from the beneficiary in a worldly sense. For examples, the younger ones may respect and take care of the elderly because they will be rewarded in the hereafter, as per their religious beliefs. Each believer may maintain healthy

210 ties with family and community members proactively, through a friendly and caring attitude. Likewise, community members in need may be facilitated. The spiritual relationship can add to the interdependence because the giver also receives internal or spiritual satisfaction after helping others. The spirit of sacrifice of material interest can also boost up with the belief of getting a reward on the Day of Judgment.

The limited discussion on the spiritual capital in the existing literature also has a teleological (referring to its purpose) difference with the concept of religious orientation taken into account in this study. The literature even differentiates religion and spirituality declaring former being institutional and later as extra-institutional. The two can also be described as mutually exclusive (Verter, 2003). The spiritual capital is vaguely defined as cultural norms, rituals, texts and influence of religious institutions on consumption patterns or economic behavior. Like social capital, spiritual capital is also broadly classified as means toward the economic end (Verter, 2003). However, this study assumes religion and spirituality to be an interconnected phenomenon from an Islamic perspective. Religion is referred to the body of knowledge about worldview, values, beliefs, while spirituality is referred here as the psychological experience of practicing religion. The Islamic teachings define the goals of committing to one’s religion in a way that it compliments with the economic and social goals of a religiously oriented individual, making it possible to create a balance between the three domains. This balance is exercised via the multidimensional interdependence between individuals.

Moral capital is another rarely discussed topic in the existing literature, which is defined broadly as a form of spiritual capital where the process of economic value creation is bounded by morality, where the interest of all stakeholders are taken care in the process of capital accumulation (Wang, 2015). Moral capital, the conduct of individual agents, is regarded as an ingredient in the making of social capital as well (Ratnapala, 2003). The existing literature vaguely explains the foundation of morality and the nature of stakeholder’s interests it claims to protect. The idea of morality and intended goals of moral conduct are specific to every culture and religion hence may not be assumed as universalizable. In the current study, the significance of entrepreneurs’ integrity appears to be linked with their goodwill in the market and is considered a source of barakah in the income. The social-religious context of the communities

211 sets the importance of individual’s conduct in the market, family and with the community, and the importance of interdependent relationships.

6.4.1.3. Economic dimension

Economic dimension may refer to a degree to which an individual is economically dependent on others. For example, stakeholders in a business are economically dependent on each other; in the family system prevalent in the communities under study, children appear to be dependent on their parents when they are young; likewise, the parents may become dependent on their children when they are old. The relationship between an employer and employee is another example, particularly when the employee is aware of the fact that the employer would extend a helping hand in case of any personal emergency at home (medical emergency, for example). The employer may go an extra mile to help the employee in trouble, often unconditionally, due to the reward anticipated in the hereafter. Other than a reciprocal exchange of economic advantage directly, people may also rely on each other, for example, for referrals, expertise, access to customers, new business ideas, credit and investment which can help in starting, maintaining and sustaining a new venture. Being committed to the welfare of suppliers and customers can strengthen an entrepreneur’s goodwill and increases the possibility of sustainability of business relations in future. The economic behavior thus appears to be “embedded in networks of interpersonal relationships” as suggested by works of other scholars (Granovetter, 1985, p. 504; Polanyi, 1944).

6.4.1.4. Contractual dimension

The above three dimensions add a pull between individuals dependent on each other, while the contractual dimension may add a push. The contracts, if enforceable by law, may legally bound the individuals to act according to the agreed upon terms. Even if there is no legal action taken in case of a violation, the goodwill and trust between the parties would perhaps be lost. The social and spiritual pain of violation may force the parties to remain within the bounds of the agreed upon terms. The marriage may also be seen as a form of a social contract with legally enforceable terms. Partnering family members, either siblings or children and parents may also sign a contract to avoid any misunderstandings or missing of commitments in future. Development of a family constitution can serve this end. Islamic teachings also insist on putting

212 the contracts in writing with two witnesses, which are legally enforceable as per Islamic law as well.

6.4.2. The concept of social capital vs. the dimensions of interdependence

As discussed in Appendix A, social capital is classified into two broad categories (a) structural social capital or bridging social capital, which refers to the patterns of accessible networks, or the ability to access other networks through referrals, for example, a person can be introduced to a new network by a close relative (Granovetter, 1973; Pearson et al., 2008). (b) Relational social capital or bonding social capital or bonded solidarity (Portes & Sensenbrenner, 1993) which refers to the quality of relationship identified through the degree of trust, cooperation, reciprocity and concern for the well-being among the members of a family and community, particularly during times of adversity (Evans & Syrett, 2007; Pearson et al., 2008; Putnam, 2000). Portes and Sensenbrenner’s (1993) description of value introjections (collective approach over individualistic), reciprocity exchanges and enforceable trust (strengthening of relationship as a result of conformance to the norms of the group) can also be placed in the second category of social capital.

There is a teleological difference in the dimensions of interdependence explained in section 6.4.1 and the classification of social capital in the literature. The respective dimensions serve to satisfy economic, social (cultural) and spiritual goals which are typically sought by interdependently connected individuals within the family, community and the market. Even economic outcomes may be used as a means to accomplish social and spiritual objectives. The concept of social capital in the existing literature is classified into two broad categories: strong and weak ties. Strong ties typically emerge in a collectivist culture, where individuals have a trustworthy, cooperative and reciprocal relationship for their social groups like family and community, while the weaker ties connect them beyond their social groups.

The existing literature does not elaborate on the possibility of any alternative motives to maintain the ties. An altruistic relationship, where generous contribution is made to facilitate others, may bring spiritual satisfaction, in context of the data collected for this study. Without such spiritual satisfaction, it may be difficult to expect long-term sustainability of the relationship when one party is exclusively at the giving end. So the study contributes by highlighting the four

213 dimensions of interdependence for the long-term sustainability of relationships among socially, ethnically or spiritually connected members of an entrepreneurial community, which in turn may also benefit the entrepreneurial activity dependent on strong and weak ties.

6.4.3. Reproducibility and reusability of family and community networks

Findings on how the dimensions of interdependence are developed in this study complement previous research on development of social capital. The family atmosphere can be the primary incubator which shapes the behavior and character of the new generation of family entrepreneur. The inculcated behavior may be conducive to develop and maintain the ties at a personal, business and communal level. Role modeling by elders appears to be the primary ingredient ensuring the new ones will also follow suit. Upbringing may instill qualities like altruism, trustworthiness, honesty, generosity, cooperative and caring attitude toward family and non- family members. The common language, cultural heritage, value system, religious orientation and the economic paradigm, which reinforces the emotional bond among family and community members, is often transferred to the children not just from parents but also by other elders in the immediate and the extended family (Bubolz, 2001).

The data indicate that the grandparents are also often involved in the upbringing process and even mentor their children on better parenting. Parenting skills, values and code of conduct are typically transferred from generation to generation through the family environment. The family system, it may be inferred, needs to remain intact in order to develop the character of the next generation in the image of the previous ones. Establishing matrimonial ties within the community also appears to contribute towards the continuation of family culture and norms to the next generation. The parents may spend considerable time in evaluating not just the bride or the groom but also their entire family. This evaluation may happen informally during social gatherings and community events, followed by formal evaluation once the selection has been made. The new family emerging from this process may reproduce the family culture and norms by effectively transferring it to the next generation. Sometimes matrimonial ties are established to expand business interest as the marriage may bring the resources and networks of two families on the table as well (Papanek, 1972).

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The family business can be another important training ground where the newcomers may learn the soft skills necessary to maintain a healthy relationship with stakeholders. Poutziouris et al. (2004) would agree with this finding. The code of conduct learned from the family is later reproduced in family owned business and during interaction with the community members (Colli, 2003). The new relationships are perhaps built by the newcomers based on the reputation established by virtue of the relationships which their elders build and maintained. The goodwill of elders appears to be a crucial ingredient in connecting the newcomers with relevant stakeholders. The new and existing relationships are perhaps strengthened when the emotional, spiritual and economic expectations are fulfilled for all members of kinship and business networks in a reciprocal way. For example, keeping promises with suppliers, partners, customers, investors further may strengthen the trust (economic interdependence); helping stakeholders, family and community members during the times of adversity is perhaps another way to invest in a relationship, further strengthening the bond (spiritual interdependence). The findings of this study reinforce the idea explained in the previous literature that interdependent relationships strengthen when used beneficially for all stakeholders (Evans & Syrett, 2007; Karra et al., 2006; Putnam, 1993a).

The reusability of the interdependent relations may make the system socially and economically sustainable. The ties are apparently maintained and strengthened when expectations are fulfilled further adding to the trust between stakeholders. Preference of social and economic sustainability of the family over individual profit maximization is perhaps due to the normative context of the religiously oriented culture. Earlier studies, without including the Religious Orientation as an explanatory construct, also acknowledge the possibility of family business being a source of sustainability of both the family and the business (Aldrich & Cliff, 2003; Basco & Rodríguez, 2009; Gomez-Mejia et al., 2011; Rothausen, 2009). The current study introduces religion and spirituality as a possible contributing factor in the sustainability of family business model, within the context of community based entrepreneurship.

6.4.4. Impact of multidimensional interdependence on business dynamics

The study complements the understanding of interpersonal relations, within and outside the family or within the community, being the source of ingredients necessary to start and sustain the business owned by a family. From early training, technical knowledge, investing partner, angel 215 investor, expert advice, moral support, access to opportunities, connections with customers, finding employees to credit from suppliers, are possible through interpersonal networks. The emotional and spiritual bonding makes it easier to facilitate the exchange and reduce the friction in case of any conflicting situation arrives.

The findings of this study are analogous to the existing literature on the influence of social capital on community based entrepreneurial activity and the dynamics of family business. For example, the bonding social capital facilitates in moral upbringings, skill development and knowledge building of the new generation (Poutziouris et al., 2004); in seeking moral support in case of failures (J. L. Arregle et al., 2015; Pearson et al., 2008; Woolcock, 1998), in getting credit from suppliers (Colli, 2003; Papanek, 1972; Zimmer & Aldrich, 1987); in avoiding and resolving conflicts (Lu, Xie, & Wu, 2013); while easing the transfer of business to the next generation of owners (Morris, Williams, Allen, & Avila, 1997; Perricone et al., 2001).

Within the family business the altruistic relationships may result in sacrifice of self-interest for the sake of unconditional support to the ones in need, and creating a family like atmosphere in the family owned business (Colli, 2003; Karra et al., 2006); in improving the well-being of the employees and their motivation (Nohria, Groysberg, & Lee, 2008); reducing the cost of business through shared infrastructure and family workforce (Colli, 2003; Pirolo & Presutti, 2010; Rodriguez et al., 2009); in reducing the transaction cost (Aldrich & Waldinger, 1990). Bonding and bridging social capital may facilitate in finding reliable employees (Peredo, 2003); seeking technical advice from any expert in the network (J. L. Arregle et al., 2015; Basu, 1998; Colli, 2003); finding investment, interest free loan or a partner (Bygrave & Quill, 2006; Danes et al., 2009; Flap et al., 2000; Levine et al., 2016); in finding new customers or information about new opportunities (Zimmer & Aldrich, 1987); and increasing the possibility of success of a new venture (Hormiga, Batista-Canino, & Medina, 2011; Pirolo & Presutti, 2010). See Chapter 5, section 5.2 and 5.3, for the findings from the cross-case comparison on how family connections facilitate the process of business development. Figure 38 highlights the propositions related to Entrepreneurial Strategies while Table 28 compares these propositions with previous studies for external validity.

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Community Culture

Religious 4 Economic 11 Entrepreneurial Sustainability of 19 Orientation Paradigm Strategies Family Business

2 1 12 Matrimonial 21 Dynamics 8

3 13 9 10 18 Community Support Communal Ties 7 and Development 6 5 15 14 17

Family Bonding Sustainability of Family Culture 20 16 Strategies Family

Family Resources 22 23

Figure 38: Propositions showing the influence of Matrimonial Dynamics, Communal Ties, Family Culture and Family Resources on other constructs

Table 28: External validity of propositions shown in Figure 38 in context of previous studies

External validity of propositions shown in Figure 38 in context of previous studies Prop- The context in previous osition The proposition in the MSSE Evidence from Data studies No. 3 Matrimonial dynamics of a a) Memon community in IO 71; MN 44; NS 33; SJ 26 community has a positive effect Pakistan (Muhammad & on establishing and maintaining Dana, 2015); b) Amish the communal bonds used by (Dana, 2009) family entrepreneurs in a community 6 Matrimonial dynamics of a Co-religionist (Dana, 2009) NS 33; KS 44; SS 19; Saudagar Feb 2012, p. community shapes the culture of 98, 101; IO 90; SJ 50 entrepreneur’s family in a community 8 Matrimonial dynamics of a a) Memon community in SJ 2 community affects the Pakistan (Muhammad & entrepreneurial strategies used by Dana, 2015); b) (Papanek, entrepreneurs in a community 1972); b) Jain (Dana, 2009) 9 Communal ties within a a) Multiple (Aldrich & SJ 13; UL 13; SS 18; KL, p. 240, 250; SAR community affects the Waldinger, 1990); b) 14; TP 36; SI 9; KS 48; FA 39; JBS 1; SAP 6; MT 49; ARJ 23; IO 3 entrepreneurial strategies used by Various communities in entrepreneurs in a community Surat city of India (Menning, 1997)

217

Prop- The context in previous osition The proposition in the MSSE Evidence from Data studies No. 14 Family culture affects the a) Organization structure in SS 15, 16; MT 45; JBS 21; SS 44; UL 7; WK entrepreneurial strategies European and Japanese 30; TP 1, 73; NS 1; RS 1; MF 20, 52; IS 1; MF 1; MT 1; AB 27; WK 35 employed by entrepreneurs in a (Colli, 2003); b) community Organizational culture in American family firm (Nohria et al., 2008); c) Altruism in a Turkish family firm (Karra et al., 2006) 16 Family culture affects bonding Family business (Alderson, AsB 49; WK 4; KL, p. 94, 117, 204; SAR 42; strategies of family owning a 2015; Ward, 2004) TP 84; NS 26; RS 35; Saudagar, Jun 2016; p. 92; IS 38; IO 69; ARJ 30; AB 55; KL, p. 43, business in a community 127; NS 29, 30; SAR 45; ARJ 96; IO 33; MN 47; JB 41; MT 49, 83 17 Family resources affect the See section 2.3.1.3 See Table 18 entrepreneurial strategies employed by entrepreneurs in a community 18 Entrepreneurial strategies affects Family businesses in UL 47; KL, p. 187; RS 11; TP 82; IAP 47; the family bonding strategies and general, not specific to Saudagar, Feb 2011, p. 24; MN 15; MT 88; IO 65; WK 41; AB 45; UL 5; AsB 24; KL p. 64, vice versa ethnic communities 105, 156, 201, 209; NS 3, 10; SI 26; RS 5; (Rothausen, 2009) Saudagar, Dec 2012, p. 68; Jun 2016, p. 64, 92; SAP 20, 40, 44; MT 18, 41; IO 4, 28; MA 3, MF 44, 46; KL, p. 273; NS 23, 25; SAP 68, 69; MT 50

6.4.5. Strategies to sustain family and community bonds

Conflict avoiding and managing strategies are fundamental to the subjective success of a family entrepreneur as conflicts can restrict the flow of resources for business operations. The findings of this study suggest that significance of the outcome of avoiding conflict is ontological as it depends on the belief system of the entrepreneur. Religious teachings as discussed earlier pay a strong emphasis on maintain ties and encourage sacrifice of personal interest for the collective interest. The approach advocated by the religion may act as a strong deterrent against any conflict with stakeholders only if an entrepreneur’s religiosity is not superficial but deeply ingrained in his or her thought process. It appears from the reflection on the data that spirit of mutual support, sacrifice and cooperation may not restrict the family firm’s sustainability rather help in the economic well-being of all stakeholders involved in the process. When one stakeholder lags behind, others may come forward to offer a helping hand, often unconditionally as the reward for doing so is due in the hereafter.

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The previous literature, however, focuses on socio-economic factors and power struggle as a source of conflict among owners of family firms. The weakening of emotional bonding is outlined as a contributing factor (P. S. Davis & Harveston, 2001; Harvey & Evans, 1995; Sorenson, 1999). Alderson (2015) has compiled a comprehensive list of factors leading to the conflict including the generational gap, succession planning, compensation and owner’s benefit, estate ownership distribution and planning, destructive entitlement or revenge-seeking attitude, gender conflict, severing relationship with in-laws, the involvement of non-family partners, and communication gaps. These factors can be classified as economic or political in nature. The solutions to these challenges presented in the literature focus on increasing interaction among family members through a number of formal or informal ways like creating a family council, having frequent family meetings, creating a family constitution, family retreat, creating a board and participative decision making (Alderson, 2015); or by increasing the degree of accommodation and collaboration (Sorenson, 1999).

The relevant literature does not clearly highlight how the motivation is developed to prioritize collective interest over self-interest. Literature does emphasize that a shared narrative of history, common language and customs do strengthen the bonds of family and community members (Pearson et al., 2008). Reflection on the data suggests that trust among community members developed over long-term associations may add to the emotional pain of betrayal or dispute, making it difficult for the community or family members to turn their back against each other. The pain of losing reputation or goodwill can be another barrier in betraying someone’s trust as the news spread quickly in closely knit communities; similar would be the cost of disassociating oneself from the goodwill of a family. The guilt of betraying someone is perhaps another deterring factor limiting betrayals only if the conscience of a person is developed enough. Religion strongly emphasis on maintaining bonds with immediate family, relatives, neighbors’, while disconnection is considered to be morally incorrect. So a believing person would fell the guilt of not maintaining ties. Religious orientation may add to the motivation of maintaining the bond at a personal cost as doing so will earn a reward on the Day of Judgment, while turning one's back on someone would lead to punishment in the hereafter. Multidimensional interdependence can thus provide multiple reasons to keep the relationship strong with family, community and beyond.

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Spiritual (Salvation)

Social Economic Support (Income (stronger Sustenance generation) bonds)

Figure 39: Possible interrelation between Economic, Social and Spiritual Interdependence

The possibility of interconnected interdependence in a relationship implies the existence of complex social reality where social, religious and economic lives of community members overlap each other. Entrepreneurs, other than economic, may also have a social and religious (or spiritual) life. These additional domains may provide the entrepreneurs necessary resources to accomplish their economic ends which in turn may help them achieve social and religious ends as well. For example, the economic outcomes can perhaps help them contribute to the ones in need in the family and community for spiritual objectives, while religion provides guidelines regarding what products or services are prohibited or allowed, how to deal with employees and other stakeholders, how much to spend on the family, community and business. The economic outcomes may also provide sustenance to the family, while the family, in turn, provides all kinds of support necessary to run the business which includes finance, workforce, technical knowledge, connections, goodwill and moral support. The elders in the family and the community may set an example of righteousness, character and conduct for young ones to emulate, subsequently reinforcing the religious orientation. On the other hand, religion can motivate to maintain a facilitative relationship, a collectivist orientation, with respect to family, community and even with all stakeholders in the business for the sake of reward in the hereafter. Practicing the Islamic code of conduct, as typically believed by community members, add barakah in the family relations and in business performance as well.

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Figure 39 illustrates the relationship between the three dimensions. A contractual dimension may add boundary conditions pushing the bonded individuals to perform as agreed, however, it appears that much of the interaction in term of facilitating others happens in kind. Avoiding conflicts with any stakeholder in the business might be motivated by the social and spiritual cost associated with it, despite the possibility of economic benefit in the short run. Focusing exclusively on social relations and compromising on the performance of the business is also out of question. The entrepreneurs, participants in the family business and community members balancing between the three dimensions can presumably contribute towards the sustainability of their socio-economic order around the family and within the community. Same may be claimed for the community. Those who are fixated on the short-term economic benefit may compromise on other two goals. It appears that the stronger the bonding between the community and family member lesser the chance of social disintegration and stronger the chance of sustainability of the socio-cultural and economic order, and vice versa. Table 29 illustrates the dimensions of interdependence and subsequent socio-economic sustainability.

Table 29: Relationship between dimensions of interdependence and socio-cultural and economic sustainability

Proposed relationship between dimensions of interdependence and social and economic sustainability Dimensions of interdependence Social and economic sustainability Spiritual Social Economic 1 Low Low Low Negligible 2 Low Low High Low 3 Low High Low Low 4 High Low Low Unlikely state * 5 High Low High Unlikely state * 6 High High Low Moderate 7 Low High High Moderate 8 High High High High * It is unlikely to have a high spiritual relation and a low social interdependence in an Islamic context as Islamic teachings insist on the maintenance of high quality of social relations and considers it as a requirement of salvation on the Day of Judgment

It appears from the reflection on the data that the community culture is supportive of the family values; while the communal ties seemingly provide a platform to develop matrimonial ties with likeminded families ensuring the transference of the culture to the next generation. The upbringing within a religiously oriented family culture may inculcate a soft corner for the

221 community members, which may result in active participation in community support and developmental activities. This spirit to support the community has been transferring from previous generations to coming generation through the process of role-modeling by the elders in all three communities, it appears. The participation in community development activities has a spiritual element to it. The business, family and community are one of three domains where the participants are seemingly connected with each other on economic, social and spiritual lines. The multidimensional interdependence may contribute towards the socio-psychological and economic well-being of the participants; while striving for each may shape the multidimensional nature of outcomes for the firm, family and business. Gomez-Mejia, et al (2011) has emphasized on the non-financial outcomes of family businesses and a need of research to explore more in this context. In this context, this study, it may be argued, furthers the understanding about how economic, social and spiritual goals interplay with each other leading to the sustainability of a Muslim-ethnic entrepreneurial community.

Woolcock (1998) has warned that a strong bonding in between the community members may prevent them to interact with extra-community networks, subsequently restricting the upward economic mobility in case if the community resources are scarce and allow limited expansion. This restriction has also be referred as downward leveling norm (Portes & Sensenbrenner, 1993). Looking at the data on the three communities one may infer that neither of them restricts its individuals to connect with extra-community networks. On the contrary, business relations were perhaps formed more on merit rather than ethnic affiliations within and outside the community circle as reported in the data.

6.4.5.1. Avoiding nepotism: A balancing act

Prioritizing the social dimension over economic and spiritual may give rise to the problem of nepotism. The possibility of free riding, shirking, consume perks, excessive drawing of funds by a family member, casual attitude toward business are some of the problems discussed in the literature that are associating with working with family members (Karra et al., 2006; Levitte, 2004; Poutziouris et al., 2004). Hiring a family member, relative or community member due to emotional reasons, for a position in business which is beyond his or her capacity may lead to an atmosphere of distrust. Giving undue favor to an individual in the family can be a source of distress for another family member and may become a potential cause of conflict (Alderson, 222

2015). The respondents in all three communities were well aware of the effects of nepotism and concerned about creating and maintaining a culture of merit and professionalism in their firms.

The participating family members may be taught from an early age to keep the business and social relations separate, and not to let the one interfere the other, as not doing so affects both. Giving an undue advantage to family members in the business over non-family employees is considered equal to injustice from a religious point of view and should be avoided. Islamic teachings also do not allow any discrimination on the basis of ethnicity, race, and religious differences; hence can provide a rationale for inclusive employment policy. Hiring employees purely on merit, without any discrimination, is also believed to be beneficial for the business. The data presented no evidence to substantiate the claim made by Portes (1998), DeFilippis (2001) and Woolcock (1998) about the possibility of the three ethnic communities become exclusionary to outsiders.

6.4.5.2. Succession planning: Another balancing act

The balance in the three dimensional model of interdependent outcomes may also help in transferring the business to the next generation. At first, the spirit of mutual cooperation and support may ease out the friction between the new generations of owners, the existing literature also endorses this point (Morris et al., 1997). This study observes that such a spirit can be inculcated in the process of upbringing, where the women play a key role, signifying the importance of matrimonial relationship and process of finding a spouse. The religious orientation of elders and the new generation would enable them to agree on the outcome of applying Islamic law of inheritance distribution, as well. A family constitution is, however, necessary which would clearly define how the business ownership will be transferred to the next generation (Alderson, 2015). The family constitution includes a system to train, induct and raise the new family members to the position of authority in the company as discussed earlier.

It may be inferred, criteria regarding the evaluation of human potential, assigning of responsibilities and growth track in the organization needs to be documented and clearly articulated for all family members. The elders often appear to bring the new ones, and gradually relieve themselves from the responsibilities. Often to avoid any conflict between the heirs, the elders may help each sibling to set up a separate business. Existing literature suggests that

223 sustainability of the family business is fundamental to sustain the goodwill of the family name in the market. The new generation can use the goodwill to establish a relationship with suppliers, customers and investors on the basis of the market reputation established by the elders. Understandings of such benefits also make the transition to the next generation easier (Perricone et al., 2001).

6.4.6. Sustainability or disintegration of family and community

The entrepreneurial activity may act as a source to reproduce socio-cultural and religious norms in the community and society as a whole through, for example, its offering, relationship with employees and other stakeholders. This reproduction of social norms may be possible when the inputs to the activity are to be derived from the family and community as discussed in section 6.4.3. Any attempt to source these input (like investment, advice, expertise, connections) beyond the family and community eventually may introduce foreign elements in the system of family business possibly weakening the multidimensional interdependence among family and community members. Modern education, for example, may bring in values which are counter to religious and family values (see section 5.4.3). Borrowing capital from the bank, instead of a family or community member, may push the business to develop processes to ensure the payback of loan with interest which may interfere with the relationship of owners with their employees. For example, returning the bank loan when business is not performing well may force the owners to layoff some employees, which they would not do in case if they are working with their own capital. Using modern advertisements tactics to sell the products may also affect the community social norms, like replacing the culture of frugality with that of auspicious consumption and showoff.

The capacity of entrepreneurs to reshape the socio-cultural context in which they exist has been discussed earlier in the literature review (see section 2.2.4). In the era of global connectivity, the new generation of community entrepreneurs, in particular, appears to be getting exposed to modern values and trends. This exposure may inspire entrepreneurs in the community to employ institutional designs to increase productivity and methods to increase sales developed in alien socio-cultural contexts. According to Greif (1994), institutions and methods developed to deliver in an individualistic society may produce unexpected rather undesirable results when applied to a collectivist society. 224

It has been discussed in the literature review (see section 2.2) that primary commitment of modern entrepreneurs is perhaps with their own self-interest. The self-serving mindset of modern entrepreneurs in the process of capital accumulation may make them overlook the consequences of their actions on the communities surrounding their enterprise, even on the community to which they belong. For example, it would be preferable for them to shift operations to other geographical locations, employ automation and lay off employees, and promote a culture of auspicious consumption to increase the demand for their product. Entrepreneurial activity spreading individualistic culture and materialist values in collectivist societies may reduce social cohesion and inclusion (Blackburn & Ram, 2006; Boltanski & Chiapello, 2007; DeKeseredy & Schwartz, 2010; Higuchi, 2014; Jaffe & Quark, 2006; Jenson & Saint Martin, 2003; Peattie, 2007). The financial institutions like banks and venture capitalists surrounding modern entrepreneurs may also expect them to generate as much return as possible irrespective of any social and environmental externalities produced in the process.

It was discussed in the literature review (see section 2.2.4) that if entrepreneurs operating in a collectivist culture adhere to values and ideals of individualism and materialism may contribute in the disintegration of their communities. The data collected in this study points toward such a transformation gradually sweeping on the landscape of all three communities studied for this research project. The new generation of family firms in all three communities is apparently encouraged and sent abroad for higher education, to increase the competitiveness of the business in the market. Furthermore, by virtue of modern media and technology the young generation among all communities is getting exposed to modern consumerist trends. The desire to increase affluence and showoff culture may also be rising, which was declared as an alarming trend by the respondents and in the documentary sources from each community. At the same time, the respondents and literature expressed concerns regarding the declining religiosity, rise in self- serving mindset, reduction in appetite to work hard, declining tolerance, rise in conflicts and increasing divorce rates. Review of the relevant literature suggests that there can be some connection among the above trends.

Previous research suggests that higher modern education may lead to lesser religiosity (Albrecht & Heaton, 1984; Hungerman, 2014) whereas less religiosity leads to more materialistic, self- centric approach and can have a negative impact on the collectivist spirit within a social group

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(Baker, Moschis, Ong, & Pattanapanyasat, 2013). Though there may be other contributing factors in the process of becoming materialistic. More materialism and self-serving approach may also contribute to develop a competitive mindset among entrepreneurs and increase the tendency to showoff material affluence (Bauer, Wilkie, Kim, & Bodenhausen, 2012). Researchers have also documented earlier that more materialism, self-centric attitude also leads to breaking down of family system (Carroll, Dean, Call, & Dean, 2011), conflicts and social disintegration (Hong, 1995; Norberg-Hodge, 1992). Schumacher (1973) has also argued that a simple lifestyle leads to a conflict-free atmosphere and can help in keeping the families and communities socially sustainable.

Modern education, exposure to More materialism and self-serving Less religiosity and /or exposure liberal media and global trends approach may increase compe- to materialistic values may may lead to lesser religiosity and tition to get ahead to others and developes self-serving approach traditionalism show off affluence

Diminishing possibility of Increasing possibility of weak- Possible rise in class conscious- tranference of family and ening of family and community ness, divorces, conflicts withn the community values and culture bonds family and community

Increasing economic instability Diminishing possibility of Diminishing possibility of entre- may lead to increase crime, interdepdence between family, preneurial success for comming violance, and social disorder business and community generation (anomie)

Figure 40: Possibility of social disintegration emerging from the modernization of a collectivist culture

Figure 40 illustrates the possible path toward social disintegration (anomie) through modernization of a collectivist society based on the reflection on the data and relevant previous literature. From Khaldun’s perspective, religious orientation can save the social order from getting corrupt after achieving the state of affluence. Entrepreneurs in a community may reproduce a religiously oriented collective social order or promote materialism and self-serving mindset. So, the entrepreneurial activity would have implications for the future of cohesion within the community in the context of Khaldun’s framework.

The normative context in which entrepreneurs evaluate the outcome of their decisions, strategies, related to their interactions with all stakeholders may affect the immediate and extended family and community order around them. Their short-sighted (Vallejo, 2008), self-serving actions and 226 disregard of the interest of other stakeholders may reduce the trust and subsequent weakening of relationships. Possibilities of conflicts may also be increased with the chances of failure in transferring of business to the next generation of family owners if the entrepreneurs have become less sacrificing and more self-serving (Sorenson, 1999). Elder respondents often expressed how self-serving mindset are reducing the collectivist spirit among the communities under study here. Following methods are suggested by respondents and literature to create deterrence against the developing trends:

 A culture of frugality: Avoiding spending money on auspicious consumption has been advocated by the elders as it allowed them, for example, to have sufficient amount to reinvest in the business and contribute to welfare activities, community development projects, or help others start their businesses. This is where the three communities have acted similarly to Puritans in the past (Munro, 2010). Furthermore, culture of a simple lifestyle brings more spiritual satisfaction; a culture of materialism is not developed; community members do not compete with each other on material standards; feelings of jealousy and envy are not strong enough to lead to conflicts (Schumacher, 1973); the bonding between the community members is maintained; community members do not become self-serving to an extent that the community reaches to a point of anomie (Durkheim, 1984), while asabiya (social integration as referred by Khaldun) is maintained (Mohammad, 1998). Levin (1974) notes that Memons were not allowed to compete with each other (however, as per the respondents this is no more the case). One of the ways practiced by all communities to develop a down to earth attitude, inculcate humility and modesty among the new generation is to make them work like a labor, doing odd jobs in family business, for several years. Once the necessary character and humility are developed, respect from senior employees is earned, and the new ones have proven themselves worthy to take a leading position in the organization, they are given control of the business. The ego is said to wash away in this process and the new entrant is able to develop a better understanding and relationship with the labor, subsequently contributing to the creation of a collectivist culture in the business as well.  Mending the generation gap: Alderson (2015) has also suggested a number of formal and informal socializing activities to increase the interaction of family members to strengthen their emotional bonding with each other. The transfer of values from the previous generation to the next may happen if the new ones find a frequent chance to interact with the elders particularly when they are young. There are examples in the data suggesting that a joint family system (extended family living in one house) can be beneficial for fostering a facilitative environment 227

for the upbringing of the new generation. The findings of this study suggest that difference in lifestyle maintained by previous and new generation can create a barrier between the two generations to comfortably accommodate each other. If the new generation is accustomed to a more lavish lifestyle, while the elders prefer frugality, then both of them are expected to spend less time with each other. Modern education system may be blamed to cause this generation gap if it changes the dialects, tastes, value system of the new generation to an extent that their communication with the traditional elders becomes difficult  Volunteering: Encouraging young generation to participate in community development and welfare activities is believed to inculcate humility among them. There are examples in the data where the affluent class sends their children in disaster relief activities where they serve the poorest of the poor in rural areas. Service-oriented mindset and humility can be expected to develop a more collectivist mindset instead of a self-centric one. The existing literature suggests that volunteering contributes towards social integration of the volunteers with the community and humanity (Wilson & Musick, 1999). The community elders’ may also volunteer in the formal system of community support and development organized through the community jamat, they also voluntarily involve in resolving conflicts related to family and business within the community. A similar involvement of elders in conflict mediation in some regions of Africa has been documented (Ajayi & Buhari, 2014).  Religiosity: Enhancing religious orientation to develop a collectivist mindset, spirit of cooperation, sacrifice, fairness and justice for the sake of reward on the Day of Judgment may strengthen the bonding between family and community members. Religiously oriented family member would agree on the Islamic law of inheritance distribution which may ease any tension among heirs. A similar relationship has been observed in Confucian culture as well (Yan & Sorenson, 2006). The link between religiosity and philanthropy has been established as well by previous studies (Berger, 2006; Monsma, 2007). Islamic teachings also make it mandatory to help the needy through zakat and restrict showoff of material affluence, which can lead to a reduction in a sense of inferiority complex among the destitute class, as suggested by earlier studies (Chamlin & Cochran, 1997; Ronel, 2006). Religion encourages helping the needy without any ethnic and religious bias. The welfare institutes established by the respective communities also claim to be open for all without any discrimination. The existing literature on social capital argues that elite groups in the society, having more control on resources, excludes the marginalized groups thus the existence of high social capital within the elites do not benefit the

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poor of the society (DeFilippis, 2001; Evans & Syrett, 2007; Higuchi, 2014). Religiosity and volunteerism may bridge this gap between elite and marginalized groups and counter the spirit of materialism while encouraging the sharing of resources in community and society as well as and when needed.  Family Constitution: As discussed earlier an agreed upon constitutions helps clear the ambiguity in the roles and ownership status is a much-recommended method globally to reduce the possibility of conflicts among in family businesses (Alderson, 2015). However, without honesty of intentions and a spirit of mutual support, the constitution may still be of less use. Nevertheless, it makes the expectations clear for all participating members, particularly when the family enters into the third generation of owners, reducing the possibility of conflicts.

Table 30 compares the propositions related to Sustainability of Family, Sustainability of Family Business and Community Support and Development highlighted in Figure 41 with the existing literature while referring to the data collected in this study.

Community Culture

Religious 4 Economic 11 Entrepreneurial Sustainability of 19 Orientation Paradigm Strategies Family Business 2 1 12b Matrimonial 21 Dynamics 8 13 9 3 10 18 Community Support Communal Ties 7 and Development 6 5 15 14 17

Family Bonding Sustainability of Family Culture 20 16 Strategies Family

Family Resources 22 23

Figure 41: Propositions showing the influence of Communal Ties, Family Culture, Family Bonding Strategies, and Entrepreneurial Strategies on other constructs

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Table 30: External validity of propositions shown in Figure 41 in context of previous studies

External validity of propositions shown in Figure 41 in context of previous studies Prop- osition The propositions in the MSSE The context in previous studies Evidence from data No. 7a Community support and Social capital is developed when used May 2014, p. 14; JBS 35; MN development strengthens (Putnam, 1993b; Evans & Syrett, 59; MA 28; IO 77; IAP 26; SS communal ties 2007; Wilson & Musick, 1999) 47; SAR 16, 55; ARJ 53, 54, 79; SJ 34; SAP 62, 63

7b Communal ties facilitate in Using social capital in community Memon, Nov 2015, p. 6; community support and development (Emery & Flora, 2006) Saudagar, May 2014, p. 90, 91; development June 2016, p. 94; MA 25; SJ 28; IO 74, 76; MN 60; ARJ 16

12b Volunteering for community N/A ARJ 36, 100 service and development also reinforce the economic paradigm of the new generation

15 The culture of entrepreneurs Preservation of “socioemotional ARJ 36, 100; KL p. 84, 257 family in a community can wealth” of the family by engaging in a affect entrepreneurs socially responsible behavior (Gomez- contribution to the community Mejia et al., 2011) support and development

19 Entrepreneurial strategies of a See section 2.3.1.3 See Table 19 family business can affect the sustainability of the business

20 Family bonding strategies can See section 2.3.1.2 See section 5.4 affect the sustainability of the family

21 Sustainability of the family a) Examples of Khoja Ismaili Saudagar, Sep 2010, p. 30; KL, business in a community can successful businessmen leading p. 124, 191, 185, 188, 239 have a positive impact on community organizations (Papanek, community’s development 1972); b) Philanthropic activities of and support Pakistani elite in Manchester (Werbner, 1985)

22 Sustainability of families in a Not specified (Danes et al., 2008; Saudagar, Feb 2015, p. 63; Mar, community can have a Bubolz, 2001). 2013, p. 61, 62; Jan 2011, p. 63; positive effect on the Jun 2015, 93, 94 sustainability of a communal ties

23 Community support and a) General without mentioning the role Saudagar, May 2014, p. 90, development activities by of community entrepreneurs 91; JBS 35; MN 59; MA 28; community entrepreneurs can (McKenzie, 2004; Magis, 2010); b) IO 77; IAP 26; SS 47; SAR positively affect the Ontario Canada, the role of business 16, 55; ARJ 53, 54, 79; SJ sustainability of communal leaders in making a dying community 34; SAP 62, 63; May 2014, ties sustainable (Peredo & Chrisman, p. 14 2006)

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6.5. New venture creation

The previous literature describes multiple processes for starting a business which include (a) Causation; (b) Effectuation; (c) Bricolage (Fisher, 2012). The causation model takes a scientific approach to identify gaps in the market, the size of the gap and any related trends. The decisions about the product, price, placement and delivery are based on the outcome of a predictive analysis of available data. It is assumed that it is possible to predict and plan startup strategy as per the behavior of the customer and competition. All details of the product, production and marketing strategies are worked out in advance. The decision to launch the product in the market is based on the belief in the predictive analysis, which also suggests how much returns on investment can be generated in a given time frame.

Effectuation process as articulated by Sarasvathy (2001) assumes market to be unpredictable and the future to be unknown. The entrepreneurs generally know about the means available at their disposal and next step is planned keeping in view the available resources at hand. The entrepreneurs work out how much of the resources they can put at stake, and invest the amount which they can afford to lose. The relationships with potential stakeholders are of significant importance in this context as they also offer necessary ingredients to take the next step. Every step is an experiment to test hypothesis related to the business model. The idea is to fail as quickly and cheaply as possible in the beginning so that more experiments can be planned ahead to test more ideas (Sarasvathy, 2001).

Causation model put all the resources at stake to launch the product which is assumed to be the best fit for the market need as per the predictive analysis. On the contrary, effectuation model take small steps to build or modify the product as per the emergent learning from direct engagement with the customers and the market. The process is highly iterative; each iteration refines the product to better suit what the customer wants (Fisher, 2012). It has been argued that the patchwork quilt principle, which involves interacting with people and bringing them on board, is a crucial step in the process of effectuation model of entrepreneurship (Sarasvathy, Ali, Block, & Lutz, 2016). Affordable loss principle implies investing to an extent one can afford to lose. Furthermore, the context in which opportunities emerge in the effectuation model is uncertain, subjective and socially constructed (Fisher, 2012).

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Table 31: Definitions of effectuation principles and their evidence from the data of the current study

Definitions of effectuation principles and their evidence from the data of the current study Steps mentioned Effectuation concept and its definition Evidence from data in section 5.3.1 Bird in hand: “depending on their ‘means’ rather than 1 and 3 Saudagar, Dec 2012, p. 68; assuming the existence of a predetermined market" JBS, 58; ARJ, 10; IO, 102; entrepreneurs take their first step toward their startup SAR, 18, 21; ARJ, 8; IO, 108 (Ucbasaran, 2008, p. 226) Lemonade principle: Every surprise or contingency is an 2 Saudagar, Jan 2011, p. 35; Jun opportunity for an entrepreneur to develop his or her 2016, p. 90; KL, p. 179; ARJ, business in a new direction. “Contingency provides expert 9; AsB, 4; ARJ, 11 entrepreneurs with a wider range of viable strategy choices.” (Read & Sarasvathy, 2005, p. 56) Patchwork quilt: The relationship with the new 3 AB, 10; Memon, Jun 2016, p. stakeholders is at the discretion of the entrepreneur, and 10 with each new relationship new opportunities to expand the business emerge (Ucbasaran, 2008) Affordable loss principle: “making decisions based on 4 KL, p. 95; AB, 17; NS, 62 what one [an entrepreneur] is willing to lose, and committing a specific amount of resources to an endeavor with the understanding and acceptance that such resources may be lost” (Fisher, 2012, p. 1025) Interactions: The entrepreneur interact with the potential 5 SJ 13; UL 13; SS 18; KL, p. stakeholders to explore the nature of resources and 240, 250; SAR 14; TP 36; SI 9; opportunities within his or her network (Fisher, 2012; KS 48; FA 39; JBS 1; SAP 6; Sarasvathy, 2001) MT 49; ARJ 23; IO 3 Commitments: The interaction with the potential 6 AB 56; SS 23; KL, p. 93, 101, stakeholders (suppliers and customers) leads to 115, 164, 191; SI 41; RS 41; development of new business relationships and KS 33; FA 23; IAP 4; JBS 15; commitments to do business together IS 27; SAP 19; MT 9; ARJ 64; IO 46; MA 17

Bricolage, on the other hand, is more improvising and pragmatic as compare to effectuation model, as it involves using the scrap or discarded resources to build something. A bricolage entrepreneur creates stuff from nothing to uncover opportunities and solve problems. This approach is enacted when there is an acute shortage of new resources in comparison to mounting challenges in the market and the entrepreneur has to use the stuff creatively to accomplish things beyond their intended purpose (Fisher, 2012).

The process of starting a new business as described in the data (particularly the respondents), under study here comes close to the effectuation process of starting a business (see Table 31). The fundamental difference in the context of effectuation and findings of this study is the degree of innovation. The three communities’ typically pursue conventional business ideas whose 232 guidance is readily available in their network. However, due to lack of experience and market knowledge, the new entrepreneurs may face an uncertain scenario and discover market dynamics and customer requirements as they proceed. Bird in hand principle; affordable loss principle; patchwork quilt principle and lemonade principle articulated in effectuation theory (Sarasvathy et al., 2016) were identified on a number of occasions in the data (see Table 31).

The apparent religious orientation and multidimensional interdependence of stakeholders imply that the socio-cultural context of the three communities seems compatible with the effectuation model of entrepreneurship. The religious orientation appears to prohibit the community entrepreneurs to borrow from banks, leaving them with the capital existing in their immediate family network. Since money is earned through hard work, it needs to be used responsibly. Taking risky jumps may become out of question also because risking the only source of livelihood for the family may not be recommended. The entrepreneurs who were interviewed for this study also looked at their means before planning ahead. Entrepreneurs are expected to be well connected with the family and community networks, as it may increase the possibility of bringing in new partners (or stakeholders) onboard to expand in new markets, or go for horizontal and vertical integration.

The future is believed to be uncertain, rather determined by the will of the Creator which makes rational analysis to predict the possible future scenarios out of context. Entrepreneurs often rely on their intuition and knowledge emerging from their own market experience and experience of friends and relatives to take decisions regarding expanding the business. It is possible that some opportunities prohibited by religious teaching are avoided, for example, opening of a cinema or short selling of shares. So the criterion to pursue an opportunity and its subsequent impact on the future of business appears to be built on subjective and socially constructed possibilities directed by a religiously inspired economic paradigm. Often the new opportunities and guidance emerge from elders, which in view of Arregle et al. (2015) can be obsolete keeping in view rapidly changing market scenarios. The findings of this study suggest that elders in the community may not necessarily bound the new ones to stick to old businesses, rather appreciate their urge to adventure and experiment new ideas, and seek guidance from anywhere they want. This finding also counters the claim made by Portes (1998) that ethnic communities can restrict freedom of individuals and suppress their potential to enforce the community norms.

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6.6. Chapter summary

In this chapter, the findings from the previous chapter were compared with the existing literature. Any addition to the existing body of knowledge was highlighted, such as dimensions of interdependence and significance of spirituality in the interdependence between stakeholders. Various contextual differences were also noticed like that in case of social capital, which is a well-established concept in the existing literature, however, social capital partially explained the nature of the relationship between family and community members in current research. Similarities between the literature and findings were also discussed such as the use of family resources for family firm and how religious orientation influences business practices and bonding within the family. The process of venture creation came closer to the effectuation model of entrepreneurship developed by Sara Sarasvathy, with minor differences, implying the extension of the effectuation model to understand the religiously oriented ethnic entrepreneurial communities. The similarity between existing literature and findings of this study was anecdotal and did not negate the uniqueness of the theoretical model emerged from the comparative analysis of the three cases. The comparison with previous literature helped in establishing the external validity of the model to similar socio-cultural and normative contexts.

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7. Conclusion

Section 7.1 of this chapter presents a summary of the Model of Socially Sustainable Entrepreneurship (MSSE) developed in preceding chapters. Section 7.2 explains novel contribution emerging from the results of the study. Section 7.3 describes the limitations and delimitations encountered in the process of collecting, organizing, interpreting, comparing and analyzing the data. Section 7.4 describes how the findings can benefit the three communities studied for this research, while section 7.5 recommends some policy measures for improving the socio-economic sustainability of various communities similar to the one studied in this research. Finally section 7.6 explains the direction of future research emerging from this study.

7.1. Findings

The MSSE which resulted from the application of ERS for theory building through comparative case analysis (see Figure 36) shows the possible relationships among various constructs (mentioned below in italics and title case). The model suggests that the socio-cultural context (Religious Orientation, Matrimonial Dynamics, Economic Paradigm and Family Culture) and resources of both the community and family (Communal Ties and Family Resources) can influence Entrepreneurial Strategies of starting, maintaining and sustaining a firm. Entrepreneurial Strategies can also influence and is influenced by the Family Bonding Strategies. The interplay between the strategies to maintain family bonding and sustain a firm can contribute towards Sustainability of Family and Sustainability of Family Business across generations. Sustainability of Family and investment in Community Support and Development may also contribute towards the strengthening of Communal Ties.

Religious Orientation, Matrimonial Dynamics and Communal Ties were observed to be the key aspects of community culture. The religion followed by all the three communities is Islam, and adherence to its teachings appears to shape the Economic Paradigm (how wealth is seen and used), simplistic lifestyle, upbringing strategies, inheritance distribution, and spirit of mutual support, cooperation and sacrifice. The marriage preferably happens within the community where the spouse can be from a family having beliefs, values and culture similar to the family of the groom. This similarity can contribute towards the transference of the values and beliefs from

235 one generation to the next. The marriage can bring two business families together as well allowing them to share their resources to further their business interest.

The Family Culture encourages frequent interactions with the extended family. Often extended families live together or within close geographical proximity. The entire extended family typically supports in the process of the upbringing of the new generation; transferring values, customs, religious orientation, entrepreneurial orientation, the spirit of cooperation and sacrifice to the next generation. Interaction with family elders at home can also serve as a medium of informal business training. During the times of adversity, the immediate and extended family can support the struggling members of the family, particularly the junior ones in case of any business failures. To a new and existing business, the immediate and extended family can provide infrastructure support, investment, access to family networks, family goodwill, workforce, expert advice for junior ones and even introduction to new market opportunities. Often someone in immediate and extended family provides apprenticeship to the young ones when they reach adolescence. The community connections can also help explore new business opportunities, expert advice, and in finding customers, suppliers, employees and even an investor.

The Economic Paradigm is a set of belief which includes (a) belief in taqdeer or naseeb which is defined as the Creator being the sole provider of sustenance, Who do so as He pleases; (b) belief in barakah which implies that less becomes more when Islamic teachings are practiced in every aspect of life, from family to business; (b) avoiding of haraam (prohibited activities) like interest on loans or trading in alcohol; (c) belief regarding one being a custodian of wealth which has been bestowed by the Creator to be spent on the family and the needy; (d) preference to a frugal lifestyle; (e) ultimate success is to achieve and maintain a respectable status in the community and salvation on the Day of Judgment. The Economic Paradigm can influence the Family Culture, Family Bonding Strategies and entrepreneurs’ contribution toward Community Support and Development. Entrepreneurial Strategies to start, maintain and sustain a business can also be influenced by the Economic Paradigm.

Entrepreneurial Strategies can also be influenced by the Economic Paradigm. As interest on a loan is prohibited in Islam so typically a bank loan is avoided for business expansion. Profits are often reinvested for expanding the business or partnership is sought with someone in the family,

236 community or professional network. Frugal lifestyle in the family and business can help to keep the cost low, lavish spending on office space may also be avoided for the same purpose. Avoiding extravagance is perhaps pivotal in improving the profit margins and allowing the business to reinvest and donate to charitable causes or community development activities. A culture of meritocracy and professionalism are reported as efficient ways of managing the firm’s expansion, as undue favoritism to any family member is considered as damaging for the business and family relations, as reported in the data. The data suggest that abiding by verbal commitments, exhibiting honesty and strong character traits are believed essential for business success; which can be reinforced by the religious orientation and repercussions of dishonest and self-centric behavior on family and community relations. The culture of honesty and cooperation is perhaps pivotal in developing an atmosphere of trust within the communities. The business is often expanded to secure the future of the next generation and because a stagnant business is likely to collapse.

Conflicts can happen between family members working in the same business, so for Sustainability of Family, various Family Bonding Strategies are often adopted. The possibility of conflict in business and in the family is believed to be negligible within a culture developed under the influence of religious beliefs where everyone possess a spirit of cooperation, sacrifice, tolerance, respect particularly for elders and believe in taqdeer and barakah. Religious teachings also suggest putting the contracts in writing as a deterrence strategy to avoid any possibility of misunderstanding. Documentation of all agreements and transactions can reinforce an atmosphere of trust among partnering family members. The culture of cooperation, sacrifice and respect is typically inculcated through the upbringing in the family and role-modeling by the elders. A culture of transparency and trust within the firm established through documentation and professionalization of operations also seems to reinforce economic interdependence of family members upon each other. The interdependence among the family members appears to be emotional perhaps for natural reasons while Religious Orientation seemingly adds a spiritual dimension to it as well. Respondents believed that cooperation, respect and sacrifices for family members, especially for the parents, also please the Creator and increases the possibility of salvation on the Day of Judgment. The economic, emotional and spiritual interdependence of family members is believed to improve integration and contribute towards the sustainability of not just business but also the family. 237

Elders in a family can act as a bridge between the new generation and distant relatives. They can also provide a medium of interaction to new ones with the community; particularly when they demonstrate their role in Community Support and Development related activities. The community is facilitated by the elders by providing employment opportunities and training to the new ones in their business. Elders often mediate in the family and business related conflicts, playing a role in maintaining social integration particularly within families in the community. Furthermore, elders can also actively participate in the management affairs of the community organizations responsible for running charities and a number of welfare-oriented projects improving communal ties. These projects include welfare schools, health care centers, hospitals, vocational training, transport service, and disaster relief activities. Deserving individuals may also be facilitated through the creation of self-employment opportunities either through investment, providing supplies on credit, providing guidance and facilitation in selling the products or services. The formal and informal contribution toward the community can eventually contribute towards strengthening of Communal Ties. Transferring the same spirit of cooperation and service to the next generation via upbringing and role modeling at the family may also contribute towards Sustainability of Family across generations and also contribute towards strengthening of Communal Ties by transferring the spirit of cooperation to the next generation.

7.2. Key Contributions

The MSSE developed in this study contains some of the constructs which are not different from past research on other entrepreneurial communities across the world; however, their unique definitions, properties and interrelation within the respective communities are being documented are exclusive to this research project. Some of the key aspects of the MSSE are explained here:

7.2.1. Multidimensional interdependence

Interdependence between actors in a social group has been acknowledged as a cause of strong relationships in previous literature. However, the literature is ambiguous about the exact nature of interdependence among members of an ethnic community. Perhaps the nature is determined by the socio-cultural and ideological context of the community. This study identifies that the business, family and community can be bonded together through (a) economic, (b) social and (c) spiritual interdependence (spiritual due to religious orientation). It has already been discussed in

238 the literature that more interdependence would mean better ties, in this context it is argued that a three-dimensional interdependence may further strengthen the ties within the family and community. The weakening of any dimension, particularly spiritual, would weaken the ties. The possible interplay between the respective dimensions of interdependence has been discussed in detail in section 0. Family culture and upbringing strategies were noted as the primary contributor towards the development of multidimensional interdependence; however, a longitudinal ethnographic study would be required to make a direct observation on how various dimensions of interdependence are developed among family and community members.

7.2.2. The extent of religious influence

There are studies which discuss the influence of religion on Entrepreneurial Strategies, however, the extent of the effects of Islamic believes, values and practices on the overlapping system of the family, community and business practices of an entrepreneurial community, particularly in Karachi, Pakistan region, is not discussed in previous literature. Two studies on the influence of Confucian beliefs on business dynamics are of similar nature (Cheung & King, 2004; Yan & Sorenson, 2006). These two studies, however, do not propose a theoretical model to explain the influence. The proposed MSSE attempts to show the influence of Religious Orientation on the Economic Paradigm, Family Culture, Communal Ties, Community Support and Development, Entrepreneurial Strategies and Sustainability of Family Business. The wide range of influence of religious beliefs indicates the significance of its impact on the interdependence among community members.

The Economic Paradigm developed under the influence of Religious Orientation appears to play a key role in developing the spirit of cooperation, sacrifice, respect, accommodation, tolerance for family members, particularly for elders within a community. Despite such a spirit of cooperation, a culture of meritocracy can still be achieved in business, and low performing members of the family can also be accommodated without negatively affecting the business’s performance. This religiously induced spirit of cooperation may extend much beyond the family and improve social cohesion of the community as well. It appears that an entrepreneur’s solidarity for family and community members may not contribute towards the social exclusion of non-community members. Instead, entrepreneur’s religious orientation can improve the inclusion of extra-community and extra-religious employees in the business. 239

7.2.3. Entrepreneurial Strategies for new and established businesses

The research also provides a unique perspective on new venture creation strategies. It was noted that the strategies adopted to start a business came closer to effectuation model of entrepreneurship. So this research opens the possibility to extend the effectuation theory of entrepreneurship to understand venture creation in Muslim-ethnic entrepreneurial communities. The study also provides unique insights on the influence of Family Culture and Religious Orientation on the rationale behind why a business is done, and how it is maintained and expanded.

7.2.3.1. Avoiding financial institutions for expansion

The avoidance of banks for setting up and expanding a business and use of personal, family and community resources for small and medium-size business is an unprecedented phenomenon. Involving of banks to expand a business is rather seen as problematic because with bank’s involvement, the chances of collapse would increase, which can be a sign of the decline of barakah from a business. Every respondent either had a personal story or a story of a relative or a community member whose business collapsed after taking a loan from a bank. To raise capital for business expansion, personal savings are typically invested, or partnership is sought from a family or community member.

7.2.3.2. Impact of lifestyle choices on strategies to maintain and expand a business

The impact of frugality, keeping the cost of living low, and the ability of the business to recycle its profits for its own expansion and give back to the society is another key finding of this study. The frugal lifestyle of a family can be expected to be less prone to conflict and has implication for the socio-economic sustainability of the business and the family. A culture of auspicious consumption and lavish spending can develop a sense of competition between siblings subsequently becoming a source of conflict and division in business. It is inferred that frugal lifestyle of owning family members can lead to sustainability, financial independence and the ability of a family business to contribute towards the welfare of the community. Advocating for a frugal lifestyle for the sake of sustainability of a business and social cohesion within the family and community may have a normative significance in a religiously oriented socio-cultural context of Muslim communities.

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7.2.4. Benefits of altruism

It was noted that a fine balance between business performance and relationship with community and family was maintained by successful entrepreneurs. There are multiple examples where the firm owners go beyond their contractual obligations to facilitate an employee or supplier in crisis. Not all respondents were keen for such facilitation; however, there are examples where the owners had made a pool of funds for emergency needs of their employees (resulting in a negligible turnover and a higher sense of ownership among employees). The owners also facilitate those suppliers (paying them before due date) and customers facing financial trouble (giving them more credit despite pending payment). Giving extra days to a customer to make payments without charging interest was also noticed, particularly in small and medium-size businesses. Past research does highlight the significance of responsible behavior toward the stakeholders among small and SME businesses, however, going beyond contractual obligations to facilitate the stakeholders while keeping the business sustainable is a unique finding of this study. In fact, the altruistic behavior is not much appreciated in some literature, more so when it goes beyond a firm’s capacity to give. The findings of this study suggest that going extra miles to facilitate the stakeholders, offering carefully managed altruistic support which is not damaging for a firm, may have positive reciprocal effects in the long run.

7.3. Limitations and Delimitations

A number of limitations and delimitations were faced during the research process. These are categorized below as philosophical, sampling related, empirical, methodological and analytical. The reasons for necessary measures to overcome these limitations to the extent possible are highlighted below:

7.3.1. Philosophical limitations

It has been explained earlier in Chapter 3 that the study is done under the social constructivist paradigm where biases and backgrounds of all participants including the researcher affect the gathering and interpretation of data. Since I have been raised in an environment which is pro- religious and pro-family and I have seen the benefits of such an environment and drawback of its absence; therefore, my bias would have affected the normative tone of the findings. It may be possible that if someone from an a-religious background and having a more individualistic 241 mindset would review the data then his or her normative position can bring a different interpretation. However, since all three communities were also pro-religious, pro-family and pro- community, hence I was better able to build rapport and receive a more candid and open response from the respective respondents. On the contrary, a person having an opposing set of values and beliefs, I assume, would find it difficult to do so. Another assumption of social constructivist paradigm is that reality is socially and historically constructed thus all data is analyzed in the context of the socio-cultural, historical and ideological context within which the phenomenon under study is taking place (section 3.2). The three communities which were studied followed Islamic faith and had a traditional outlook in general. The findings of the study would make normative sense within a religious context, similar to Islam, so attempts to export the findings into a dissimilar context (like neo-classical economics or postmodernism) would distort the findings or might make them meaningless.

7.3.2. Sampling delimitations

The respondents were identified using personal references, as otherwise, the possibility of getting permission to interview and record data would be negligible due to the apprehensions mentioned in section 3.4.2. The personal reference established a level of trust which was necessary to extract relevant information from the respondents. The personal reference, however, limited the choice of respondents, and I had to choose from within my personal network. This was unavoidable as none of the communities maintain a database of its members with complete family and business information. Even if there is such a database, getting permission for an interview would be unlikely in case of lack of personal reference. Such an apprehension was also expressed by Menning (1997) during his exploration of ethnic entrepreneurs in Surat city, India.

7.3.3. Empirical delimitations

All interviews were recorded in Urdu and were transcribed in roman letters. So there was a possibility of losing the original meaning in the process of meaning extraction, particularly when meanings and interpretation of their statements were articulated in English. As all the respondents were educated and could comprehend written English, so the extracted summary from their transcribed interviews was sent to them for approval. Some respondents suggested minor changes in the extracted summaries. Two interviews could not be recorded; however,

242 notes were taken and were sent to the respondents for approval as well. One of the two respondents changed the noted description. The changes were incorporated into the data.

Furthermore, upbringing strategies were identified as a key factor in transferring the norms and values to the next generation. However, no direct observation of the upbringing strategies could be made. The experience and observation of respondents were taken into account about how they were trained or intend to train and nurture their children. The role of women in the process was barely mentioned. The documentary sources from each community discussed the women’s or mother’s role as a homemaker. Directly interviewing women would have revealed more details about how the nurturing takes place, however, due to cultural constraints and shortage of time a way could not be worked out to access the women in each of the community. Even if such an attempt is made in future, the interviewee has to be a female, as males will not be able to receive a candid response, let alone allowed to interview women, due to cultural reasons.

7.3.4. Methodological limitations

The research was conducted to build a theory, not to validate it statistically. So there are no claims of statistical generalizability of findings on the three communities. Normative significance of the model can be backed by the evidence gathered for this study, which does not give us any idea about the percentage of population of the community following it. For example, it is not known that to what extent the communities are religious, or what is the rate of conflicts occurring in business or domestic relationships, or how many businesses are being started or are closed down in a year or so. Hence there is a need to gather quantitative data which should be the target of future research. A part of the conversation with the respondents happened in a normative context. What should be done was often mentioned in contrast to what was being done in the community and market. So the emerging MSSE also has a normative component attached to it. In other words, the model does not necessarily reflect what is being done rather what ought to be done, or what was done in the past by the previous generations. The community members and the documentary sources from each community were much concerned about disintegration occurring within the communities. Views on the cause of this disintegration have also been captured in the data, however, a more in-depth study is required to unearth the intercommunity and extra-community factors responsible for the disintegration. Interviewing directly to those respondents who have been in conflict with others can reveal better understanding. There were 243 only two such cases in the data; other respondents shared views about the details of conflicts on the basis of their personal observations.

7.3.5. Analytical delimitation

ERS suggests using multiple investigators and researchers who would collect and process the data to reduce the bias of a single researcher. Likewise, I also attempted to involve research associates, colleagues and supervisor in the process, and on several occasions their views also proved beneficial; however, among all involved, I was the one who had spent much of the time working on the data during the processing and analyzing phase. As this is a doctoral researcher, it was not possible to bring in multiple dedicated researchers into the process. Various ways were employed to minimize the bias as discussed in section 3.5.4; nevertheless, it should be noted that social constructivist paradigm considers the bias of the researcher and the respondents as a possible influencer in the process of interpretation of data.

7.4. The significance of Findings for Entrepreneurial Communities

It appears from the data that a strong family and community are necessary for the creation and expansion of firms in three communities. The role of religion has also been recognized as a binding force in the process of socio-economic engagement of the family and community members. The study also discovered indicators which suggest that the communities are gradually drifting away from their legacy of social cohesion and being affected by the rising materialistic values in the larger society where they reside. Conflicts, defaults and betrayals are apparently on the rise and could be causing a reduction in trust among community members, which can also have implications for creating and maintaining healthy business relationships. The reduction in trust and rise in discontent can have consequences for the long-term social sustainability of the community and families. If aforementioned observations are taken into account, all three communities need to take measures to reverse the trends with a sense of urgency. In this context, some suggestions mentioned in Saudagar magazine, published by Delhi Saudagaran community, are worth mentioning again. These suggestions can be helpful for all three communities to improve the social cohesion due to the similarity in their values and beliefs:

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 Need to change self-serving mindset to family and community-oriented mindset (Saudagar, Jan 2011, p. 63)  Curing self-centeredness through increasing religious orientation (Saudagar, Apr 2014, p. 49, 59; IAP 36)  Elimination of dowry from marriage (Saudagar, Mar 2014, p. 129)  Improving moral values, the strength of character and kindness toward others (Saudagar, May 2014, p. 58; Feb 2015, p. 63)  Adopting frugal lifestyle (Saudagar, Jun 2012, p. 43; May 2015, p. 54,55; Mar 2012, p. 73)  Emphasis on increasing socializing activities (Saudagar, Mar 2012, p. 82)  Strengthening family relations and bonding through increased tolerance, patience and morals (Saudagar, Aug 2012, p. 71, 73; Mar 2015, p. 125; Apr 2014, p. 126; Apr 2012, p. 112, 116; Mar 2013, p. 61, 62)  Respect for parents (Saudagar, Feb 2014, p. 57, 123), particularly mothers (Saudagar, May 2014, p. 49), heirs, daughters (Saudagar, Jul 2014, p. 126, 127), husband (Saudagar, Jan 2014, p. 45), wives (Saudagar, Jan 2015, p. 123) and family as a whole (Saudagar, Feb 2014, p. 63) to increase social bonding across immediate and extended families, particularly the in- laws.

These suggestions need to be accompanied by effective implementation strategies which may contribute towards the accomplishment of the aforementioned goals. For example:

 Training in the form of workshops and seminars can be designed to facilitate family businesses in the development of management systems intended to improve transparency of operations. Family constitution development services and training sessions can be organized for family business owners so that an effective and transparent strategy to bring the next generation on board can be formulated. The same training sessions can be used to teach conflict management strategies and importance of inheritance distribution as per Islamic jurisprudence.  The extensive body of research done on family business in an international context can be translated, interpreted and adapted in the local context and distributed using the resources of welfare organizations (jamat in each of the Memon sub-groups, jamiyat in Delhiwala, and

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Anjuman Islamia in Chinioti community) in each community. A booklet or even a website for the tech-savvy generation may be useful.  The educational institutions managed by the communities can also play a more active part in character building of the next generation while considering the implications of not doing so. Importance of maintaining family ties, cooperation with family and community members, honoring commitments, humility, sacrifice for the ones in need and respect for elders can be taught in schools managed by community organizations.  The community organizations can organize seminars and workshops to reinforce the importance of relationships and remind community members about the detriments of selfish attitude or egoistic mindsets. Similarly, to curb the increasing divorce rates pre-marriage training can be organized to teach effective strategies to manage domestic relations and confrontation avoiding techniques.  Community events including exhibitions for home-based entrepreneurs, like sports activities and carnivals, can be organized with an emphasis on improving healthy relationships and promoting a facilitative environment to improve social bonding among family and community members.  Chinioti community already uses a group on Facebook35 for various community-related communications, the same group can also be used to disseminate content to further reinforce the moral and ideological orientation of the community. Community-related WhatsApp groups or any other popular social media platform may also be used.  The welfare organizations in each community can also establish a research center which would collect data about the community demographics, such as, population, number of business families, employment generation by the business families, the rate of self- employment vs. employment and unemployment, number of marriages and divorces, childbirth and mortality rates. The data would be useful to monitor trends and forecast any development needs. The project was already initiated by the Memon community in 2014. Muhammad Younus Jiwani, Chairman, WMOPC Memon Census Committee, astutely suggested:

35 See https://www.facebook.com/groups/chiniotpk/ 246

“The statistical and demographic information ... will help in identifying demands for schools, colleges, hospitals, houses, jobs and other infrastructural facilities that are crucial for the growth and well-being of our Memon community. The census data collected will also provide statistical information about the Memon Community, such as age-groups, literacy level, socio-economic status of Memon families, unemployment rate, demographic concentration, divorce rates, health issues, etc. The data will also help the concerned to reach out to the poor and needy Memon families. All those concerned with the welfare and well-being of this community will be able to make concrete long-term plans for the betterment of the Memon Community based on this data.” (Memon, Aug 2013, p. 24)

However, the results are not made public as yet neither there is an update in the latest issues of the Memon newsletter about the census project. Such a project is needed by all communities for the stated reasons.

7.5. Policy Implications

The findings of the research highlight the possible ways in which multiple socio-cultural factors can influence the socio-economic sustainability of the three dominant entrepreneurial communities in Karachi. These findings can be used to empower other communities in Karachi and other parts of Pakistan which are not known for their entrepreneurial orientation and rely more on employment in public or private sector for their economic sustenance. The lack of employment opportunities in the past has led to a sense of deprivation among members of other communities like Muhajir community. This sense of deprivation often became a basis of social and political unrest in the city (Khan, 2010). The policymakers may find ways to use the findings of this study, to economically empower communities which lack the entrepreneurial orientation, in a manner compatible with the socio-cultural complexities of those communities. The MSSE presented in this study points towards the key social, cultural and ideological factor which can enable a community to improve its socio-economic sustainability.

The model can be used as a template to analyze the circumstances in other communities to identify possible areas of improvement so that effective measures can be targeted specifically to where the transformation is needed. Research on community entrepreneurship and leadership 247

(Emery & Flora, 2006) can be used to find ways to bring the necessary changes among non- entrepreneurial communities to improve their capacity to become economically and socially sustainable while becoming less dependent on state institutions and job market to provide them with employment opportunities. The communities studied here are not just known for their economic sustainability rather also for their welfare initiative. The community welfare organizations in all three communities have established various medical and educational facilities, which are also open to the general public. The government can partner with the communities to provide health care and educational services and support the community affluent class by providing support through tax relief or providing grants for further development of similar facilities. Expansion through government support of welfare initiatives organized by the three communities may also benefit the extra-community population as well.

7.6. Future Research

This research project was about developing a theoretical model. Statistical validation of the model is now required. The model also needs to be tested on other entrepreneurial communities which were not studied in this research project like Bohra, Ismaili, Gujrati, and Pathan. The next phase of the research is quantitative which would begin with refining measurement instruments for each construct followed by collecting quantitative data to statistically validate the relationships between constructs. A deeper qualitative research on the family culture would be helpful in better understanding how the Family Culture is influential in shaping the character and entrepreneurial orientation of the next generation, and what exogenous factors are interfering in the process of upbringing.

Ethnographic research methods may be used to directly observe what happens within the family, and if that’s not possible then views of women and teenagers can be taken directly to sketch what happens inside the family. Although the possible factors influencing the Sustainability of Family and strengthen of the Communal Ties has been highlighted, however, the question regarding effective strategies to reverse the process of disintegration, in socio-cultural context of the communities under study, require further substantiation with evidence; in this context following are the questions which can guide future research on the subject:

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 How the influencers within these communities operate?  How can the media and education system be effectively used to bring improvements within the socio- cultural context of any community in the Muslim world?  How effective is the position of community leaders, and how their effectiveness can be increased to influence the dynamics of the community?  What role religious authorities play in this context, what is their degree of influence, and how they can be beneficial in bringing any necessary change if empowered further?  What can policymakers do to prevent entrepreneurial communities from disintegrating in Pakistan and other parts of the Muslim world?  How their entrepreneurial orientation can be preserved effectively using any policy intervention?  How can an intervention be planned for a community if in case some necessary transformations are required to contribute towards socio-economic sustainability of the community (to end the customs like dowry, not giving due freedom of choice to women at the time of marriage, lack of innovation and concentration of imitative businesses)?  What barriers to change can emerge in the processes of bringing change? How to overcome those barriers?  How can a new community be formed at places where they do not exist in Muslim regions?  How can Islamic teachings and history provide guidance in developing a framework to establish and effectively manage such communities?  How entrepreneurial orientation of a non-entrepreneurial community can be developed, how families with no past entrepreneurial experience in non-entrepreneurial communities can be empowered to set up and run their own family business successfully?

It is possible that research on similar communities outside the Muslim world might be of help, however, due to socio-cultural reasons, the learning has to be significantly adapted, even pilot tested before advocating for widespread application across any community. Evaluating and adapting strategies from other communities in Europe or Far Eastern region, for example, is yet another research project which may be executed in the light of the findings of this study.

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Glossary of Terms

Term Meaning assumed in the dissertation Case study approach “Case study research is a qualitative approach in which the investigator explores a real-life, contemporary bounded system (a case) or multiple bounded systems (cases) over time, through detailed, in-depth data collection involving multiple sources of information (e.g., observations, interviews, audiovisual material, and documents and reports), and reports a case description and case themes. The unit of analysis in the case study might be multiple cases (a multisite study) or a single case (a within-site study).” (Creswell, 2007, p. 73) Collectivism When every member of a social group avoids going against the interest of other members for the sake of his or her own self-interest. (Dobbin, 1996) Constructs “Constructs are the abstractions that social and behavioral scientists discuss in their theories. They are rich theoretical concepts that make the science interesting.” (Kidder & Judd, 1986, p. 40). Charmaz (2006) refers these abstractions are “theoretical categories” (p. 186) which are used as “concepts” (p. 186) within the theory developed in the process of theory building. Community or Refers to a group of interconnected families which share a culture, language, norms, traditions traditional and belief system, where every individual demonstrate the spirit of collectivism instead of community or individualism. They may or may not be living in close proximity, but prefer to do so. The baradari members also share a common history, lineage, and may associate themselves with a certain caste or race. Matrimonial ties are also established preferably within the community (Aldrich & Waldinger, 1990; Murdock, 1967).

Ethnic and Community connections are a likely provider of resources like capital, workforce, community based connections with suppliers and initial customers to start and expand a business (Peredo, entrepreneurship 2003; Roger Waldinger et al., 2000).

Economic “The use of various strategies for employing existing resources optimally so that that a sustainability responsible and beneficial balance can be achieved over the longer term. Within a business context, economic sustainability involves using the assorted assets of the company efficiently to allow it to continue functioning profitability over time.” (BD, 2018) Entrepreneur Any individual who starts a new business, and assumes the responsibility of its growth (Aldrich & Waldinger, 1990) Entrepreneurship or Refers to the phenomenon of new venture creation in a market (Aldrich & Waldinger, 1990) entrepreneurial activity Entrepreneurial The process of starting, maintaining and sustaining a business (Aldrich & Waldinger, 1990) process Ethnicity “A set of connections and regular patterns of interaction among people sharing common national background or migratory experiences” (Aldrich & Waldinger, 1990, p. 112). Entrepreneurial A community where a significant majority of its population has entrepreneurial tendencies or is community known for the entrepreneurial achievements (see section 2.3.1.2 examples). Family or kin or A social institution comprising of a male and female, married for the sake of bearing the extended family responsibility of procreation and nurturing their offspring. In its extended sense it includes the grandparents, uncles, aunts, cousins and the rest of the extended family. (Murdock, 1967) Family firm or A business or firm owned and managed by a family (Colli, 2003) business

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Term Meaning assumed in the dissertation Family entrepreneur A person who starts a family business (Colli, 2003) Firm or enterprise “A firm is an organization which sells or produces something or which provides a service which people pay for” (Collins, 2017). Free-market or Where the production is managed by private sector, traders, businessmen, entrepreneurs, modern free-market investors, workers and other players in the market strive for their economic self-interest without the intervention of a political authority. Every individual is free to get into a contract to sell his product or service at a price and quantity mutually agreed between trading parties. Every individual and firm competes for his or her own self-interest often creating an atmosphere where the fittest survives. (Boltanski & Chiapello, 2007)

Modern An entrepreneur who builds ventures for the sake of accumulation of capital or maximize entrepreneur returns for investors, while competing with other entrepreneurs in the modern free-market (Boltanski & Chiapello, 2007)

Individualism When every individual considers his self-interest over the interest of others around him, as opposed to collectivism. (Dobbin, 1996) Market society A society whose social and political order is organized to facilitate the free-market system (Polanyi, 1944) Neoliberalism, An economic paradigm which advocates the establishment of a free-market. A market where neoliberal ideally all the production activity is privately owned and there is negligible involvement of government in regulating the production, prices or supply of any product or service. It is a kind of market place where every individual or business freely competes with others for the sake of maximizing financial gains. (Boltanski & Chiapello, 2007) Social capital The spirit of trust, cooperation and reciprocity which exists within any social group like a family or a community. It is referred as a moral resource collectively owned by a social group (Coleman, 1990; Oxoby, 2009; Putnam, 2000). Social Darwinism Herbert Spencer’s idea of ‘the survival of the fittest’ (Bowler, 2009) as applied in free-market context (Jaffe & Quark, 2006) Social inclusion or The process of including or excluding a person in social, economic and/or political activities in a exclusion particular community or society (Cappo, Australian Council of Social Service, & ACOSS Congress, 2003; UN, 2010) Social integration State of social cohesion, bonding, trust and spirit of cooperation in a group (Evans & Syrett, 2007; Labonte, 2004; Olofsson, 1999). Social sustainability Continuous maintenance of social integration by avoiding disintegrating factors (McKenzie, 2004). Theory “Theory means a set of well-developed concepts [see definition of ‘constructs’ in the glossary] related through statements of relationship, which together constitute an integrated framework that can be used to explain or predict phenomena” (Charmaz, 2006, p. 186). Theoretical Model A theory explained in “a diagram … as a sequence of steps in the process” (Creswell, 2012, p. 428) … “a visual model … that interrelate the categories [see definition of ‘constructs’ in the glossary] … or … that describes the interrelationship of categories” (Creswell, 2007, p. 65).

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Appendix A: Definition of Social Capital

Cooperation, trust, support, reciprocity that seemingly exists in various communities constitutes the social capital. Oxoby (2009) defines social capital as “an individual’s sacrifices (time, effort, consumption) made in an effort to promote cooperation with others [in the community]” (p. 1136). For Bourdieu (1986) social capital is “the aggregate of the actual or potential resources which are linked to possession of a durable network of more or less institutionalized relationships of mutual acquaintance and recognition” (p. 246). In Coleman’s view “social capital is productive, making possible the achievement of certain ends that would not be attainable in its absence … a group whose members manifest trustworthiness and place extensive trust in one another will be able to accomplish much more than a comparable group lacking that trustworthiness and trust” (Coleman, 1990, pp. 302, 304). In view of DeFilippis (2001) "social capital is meant to be a means to the end of economic security and development, not an end in and of itself" (p. 798). However, if the pursuit of economic gains is in a capitalist context then it can lead to the dissolution of social capital instead of building it. In other words, economic capital would also lead to social integration and community development, when it will not remain an end in itself. The entrepreneurial activity remains sustainable and inclusive when it remains "embedded" in the social relationships, either strong/close or weaker/distant ones, not the other way around (Granovetter, 1973; Olofsson, 1999; Polanyi, 1944; Woolcock, 1998).

Two types of social capital have been discussed in the family business literature (1) structural social capital, and (2) relational social capital (Pearson et al., 2008; Tata & Prasad, 2015). The structural social capital refers to the “pattern and strength of ties” (Pearson et al., 2008, p. 957) among the member of a social group. It also refers to the quantity, density and the degree of reusability of social relations. In other words how the social ties from one social group are easily transferred to the other group. Relational social capital, on the other hand, refers to the quality of relationships expressed in the form of trust, norms of reciprocity and cooperation, an obligation to well-being and a sense of belongingness to the group strengthened by emotions, intimacy and shared morality. However, among family entrepreneurs, relational social capital or the strength of ties with the close family members, referred as bonding social capital, has been observed to be

269 of more importance in some cases in gaining access to information and resources necessary for business success: Tata and Prasad notes:

“Family ties (relational) influenced both access to information and access to resources, as well as net profits and change in profits. Family ties (structural) influenced access to resources and change in profits, but did not influence access to information, perhaps indicating that developing strong ties with trust, obligations and intimacy is more important in family relationships compared to developing a large number of ties.” (Tata & Prasad, 2015, p. 858)

The social ties, either weak or strong, often impact on the entrepreneurial activity initiated by members of a community (Peredo & Chrisman, 2006). It is not just the stronger ties within one's family network which can be beneficial but also the weaker ones like with acquaintances which can connect people with opportunities not inside but in close proximity of immediate network (Granovetter, 1973). These weaker ties are also referred as ‘bridging social capital’ “which provides a kind of social ‘lubricant’, important for sources of leverage in ‘getting ahead’ economically and socially for both entrepreneurs and communities” (Evans & Syrett, 2007, p. 58). The stronger ties or the ‘bonding social capital’, on the other hand, are considered beneficial for moral and financial support a community entrepreneur may need (Evans & Syrett, 2007; Putnam, 2000).

Generating Social Capital The terms ‘social integration’, ‘social inclusion’ and ‘social cohesion’, has often been interconnectedly used in literature as a source of social capital (Evans & Syrett, 2007; Labonte, 2004; Olofsson, 1999). Mortensen (1999) has summarized the views of David Lockwood, Jurgen Habermas, Anthony Giddens and Nicos Mouzelis on the subject into three different perspectives. The first perspective discusses the cohesiveness, dominance and exclusion at the level of “groups, collectivities and organizations". The second perspective focus on the "interpersonal and personal levels" where mutual respect, reciprocity, trust and cooperative behavior among individuals are analyzed. While at a personal level it may lead to various "psychosocial consequences" emerging as a result of various forms of interactions. The third perspective suggests that social integration becomes embedded into "cultural worldviews, meaning-giving

270 symbols and normative patterns". It may emerge through a process of "interaction, communication and reciprocity" (Mortensen, 1999, pp. 34–35) subsequently producing social capital for the collective use of a social group.

Generating social capital through economic activity A wide range of literature surveyed by Rothausen (2009) suggests that family members doing business together benefit both the family and the business if the seniors in the family fairly balance their family and business roles. These benefits may include skill enhancement, increased personal satisfaction and mood, increased level of support in life, “personal fulfillment and success that” (Rothausen, 2009, p. 224) may increase the well-being of all stakeholders involved in a business. Conflicts nevertheless happen when personal, social, and economic interests of the family members collide in the short run, however, in the long run, the positive reinforcements seemingly predominate the family and business relationships (Rothausen, 2009). It has been noted that:

Gomez-Mejia, et al. (2011) further suggests that future research should give equal weight to the goals of the family firms, for example, “stable employment, harmony among kin, and long-term survival” (p. 694) along with financial performance. Other authors have also acknowledged that the businesses backed by family and community may be considered as a medium of producing and sustaining social capital when the financial benefits of the business are justly shared with all participating members (Aldrich & Cliff, 2003; J. Arregle et al., 2007).

In this context, the role of small and medium businesses to produce social capital and generate employment for the marginalized communities may be acknowledged. It is possible for businesses to help poor communities to break away from the vicious circle of “losing people,

271 wealth, services, employment opportunities and business investment” (Peattie, 2007, p. 173). Social capital may be developed through inclusion when businesses are encouraged by the policymakers to "generate employment opportunities" and facilitate the development of trust, reciprocity and cooperative behavior among the stakeholders through their inclusive approach (Peattie, 2007). Joseph (2000) has also noted that in UK several SME (Small and Medium Enterprise) size businesses are consciously including members of marginalized groups to generate employment and subsequently contributing in their psychological well-being (Labonte, 2004).

Moon (2001) also acknowledged the contribution of large businesses in the development of social capital at a community level in his study on the social responsibility of businesses in Australia. He notes that the "community involvement can be incorporated into company strategy as opposed to being detached from the core market activities" (p. 41). Contrary to Friedman's (2007) advice of making the profit maximization the primary social responsibility of corporations, the evidence suggests that “development of norms of reciprocity and networks of civic engagement” (Moon, 2001, p. 44) are possible. Social capital development can be achieved through community development initiatives if done with pure intention. It is possible for businesses to initiate a “multiplier effect” of development of social capital via frequent “acts of social cooperation” leading to the development of “norms of reciprocity within networks of civic engagement” (Moon, 2001, p. 44).

Large corporations often use impersonal bureaucratic design (Allan & Ritzer, 1999; Astrachan, 1988; Hales, 2002), the individualistic-consumerist culture they usually promote and capitalize on (Barber, 1992), their propensity to automate and relocate jobs to other places to minimize cost (Boltanski & Chiapello, 2007), as discussed above, can also undo what they aspire to achieve through their community development programs. On the contrary, a small and medium-size business established and driven by social capital often a better job of reproducing social capital they take as an input (Rothausen, 2009).

Generating social capital through entrepreneur’s family and community Institution of family is considered as one of the primary producer of social capital (Crosnoe, 2004; Parcel & Menaghan, 1994; Portes, 1998). In view of Bubolz (2001), a healthy family often breeds a trusting environment among the offspring from the very beginning. Trust is considered 272 as the confidence to rely and believe in others particularly during the moments of vulnerability. The moral behavior is also assumed to be grounded in this feeling of trust, which determines the norms of cooperation and coordination among individuals living and interacting with each other. The moral code seemingly sets the rules to avoid and resolves the conflicts informally. The elders in the family may establish the foundation of trustworthiness by providing for the physiological and psychological security to the young. When a family fails to do so a feeling of mistrust may be developed among the children (Bubolz, 2001). The sense of insecurity among offspring often makes them suspicious of others when they grow up which may weaken their moral character and make it difficult to cooperate and build relationship with others (Lockwood, 1999; Stolle, 2003). On the contrary, if “a basic sense of trust has been established, betrayal and disappointment can be easier to deal with” (Bubolz, 2001, p. 129). The family can also teach reciprocity. When one receives, one is also expected to give, and vice versa. The return can also be an expression of gratitude and respect, which often makes the process – of giving and receiving – unconditional in pure economic terms. For example, in traditional families there may be an understanding among parents and children that when the parents will grow old, their children will take care of them like they were taken care during their childhood. In other words, such reciprocity may be defined as an immediate sacrifice in exchange for the long-term benefit (Putnam, 1993a). The elders in the family can also teach the young on how to establish trust with people outside the family via engaging in various cultural, religious, economic and civic activities, Bubolz (2001) adds:

“This type of infrastructure is essential for the development and flow of social capital. The family is an integral player in such an interdependent system for creating and using social capital [in business].” (p. 131)

On a community level such a culture often suppresses exploitative behavior while creating a healthy atmosphere for organized action against any emerging challenges faced by the community as a whole. When members of a community feel confident that their vulnerabilities will not be exploited by other members’ then cooperation is more likely, it is suggested (Putnam, 1993a). If such families form communities then the principles of trust and reciprocity may be reproduced on a cultural level within the larger structure of the community through continuous process of exchange. Trust if reinforced, may facilitate the resolution of various disputes without

273 involving any legal action, as the contracts are believed to be embedded within a system of reciprocal and fluid relationships (Granovetter, 1985). Frequent exchanges of such nature over long period of time may create a strong culture of “generalized reciprocity” (Putnam, 1993a, p. 172). Norms of reciprocity, trust, and spirit of cooperation, is considered a publically owned resource, which may constitute the social capital. This resource tends “to be self-reinforcing and cumulative … [its] supply increases rather than decreases through use [and is] … depleted if not used” (Putnam, 1993b). Evans and Syrett (2007) also notes:

"Social capital is generated through regular exchanges within such networks, it becomes appropriable, or reusable, by those parties with access to such networks ... Economic development is, therefore, expedited by the presence of networks exhibiting such characteristics of social capital as trust and reciprocity" (p. 59).

So when an ethnic-family entrepreneurs use social capital (with due diligence) which exists within the family and community, they may produce more social capital. The same “moral resource” may be used again to facilitate the creation of new ventures or maintaining existing ones, subsequently making it a virtuous cycle. The norms, values and even the hierarchical structure which seemingly exists within the entrepreneur’s personal network are often reproduced in the business created by the entrepreneur (Colli, 2003; Levitte, 2004) thus can make the business a medium to reinforce the socio-cultural norms instead of breaking them.

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Appendix B-1: Selected Statements from Transcripts (Memon)

Statements extracted from transcripts of interviews of respondents from Memon Community referred in Chapter 4, 5 and 6

Summary or meaning of S.No. Actual statements from transcripts statements ARJ (Abdul Rauf Jetalsarwala); Company: Dany Tech Upkam kheti madium behpar or neech nokri, meaning: naukri main apka koi decision nahi aur agar ap Inspiration and motivation from the 1 thela laga rahe hain to apli apni marzi hai k kya cheez kitne ki bechni hain apka decision hai family for entrepreneurial orientation Jab migration kr ke dada aue to loses hua, lutt ke aye, to hame us wajha se kehte the thela walon ki jamat, Mostly in the beginning our elders had 5 phir pakistan main ane ke bad chote level se business start kiya. micro businesses (Carts) Humare pass ek market hai jo bik naheen rahi usko bhar denge to rate uper agaega. Market ko nam dediya Utilized some unused shops; 10 computer ka shehshah 'Computer ka Shersha’ 13 Market saturate hogi aur maza naheen raha, phir new computer mai aye Shifted toward brand new computers Goodwill of family is the biggest asset 14 Sabe barhi support goodwill hoti hai / support New generation of Memon is going 18 Pehli to b.com ke bad business mai involve hojate the, bache ab higher education ki taraf jarahe hain toward higher education Memon community religiously kafi motivated hai ham bhi baheen karte borrow [from the bank], koshish 22 No loan from the bank hoti hai Can find investors from the community Jis ke pas paise hain unko offer kardunga sath ajaen, dekhne ki zarurat nahi pehle se idea hota hai when needed for some business 23 community mai a friends mai ke kis ke pass pese hain kon ghareeb hai, us ke sath musharakah karte hain opportunity; already know who can invest and who cannot, whom to trust Use Musharakah (Islamic mode of 24 Mushrakarah karte hain finance) for business partnerships Hamara jo desi formula hai ke 3 - sal ke bad karna chahye, within a year jo bai break even pe to ajana It takes a 3 years to decide if a business 25 chaheye has potential The elders create a balance between Us main baron ka bohat kirdar hota hai, ye kabhi naheen ho sakta ke 6 - 7 bhai hain aur sub mai sab main 28 difference of potential and capabilities utna hi potential hai. among brothers Jo bacha jitna karsakta hai ya jis tarha karsakta hai us ko wahi kam dena chaheye, like kuch log average Elders assign jobs as per the 29 hote hain wo bhi chal jate hain jab family grow karti hai to capabilities of each child The weaker ones are accommodated Agar ap us ko nikal denge to wo wo society main bilkul kisi kabil nahi rahega, humare bare kehte hain ke 31 with respect and other's are encouraged uska muqaddar ka bji mil raha hai tume to support Young’s ones also now participating in 36 Bachon ko talqeen ki jati hai ke woh falahi sargarmeyon main hissa lain social work After metric involvement in business 37 Metric ke bad shuru ho jate hain involve karna of young ones Koshish ye hoti hai ke wo kuch parh ke age nikle, kyun ke ab ye business ki requirement barh gai hai, Business requirements require the 40 koshish ye karte hain ke woh parhe ziyada se ziyada young ones to be educated Har banda all rounder naheen ho sakta, specific department create karna parte hain … 50 logon ko chalane A proper system is required to manage 44 ke leye structure banana parhega aur departments create karne parenge. a expanding business Mere bad bhi do generation achukee hain, wo generations ziada malumat information mai hum se ziyada 46 Younger ones are more visionary hai, mai us tarha nahi soch pa raha, system ab or hai pehli aur tha A single family cannot run a big 47 Jab ap grow karte hain to choti organization to chala sakte hain bari bahi organization on their own Employment hiring on merit, Dil to community ke bande ke sath hota hai, lekin hiring ke leye merit to dekhna parta hai, us ke baghair emotional attachment with community, 51 professional environment kese ban sakta hai but professional environment has to thrive Hai aisa bhi hai, maga mai samajhta hum humari community main abhi bhi ek dure ka khayal akhne ka Some reduction in bonding between 58 boht hai koshish yehi karte hain ke … itne gadgets agae hain ke mubarakbad bhi phone pe hojati hai to community sarey kam bhi hojate hain, ye religiously motivated community hai to wo sawab ki niyat se bhi atey hain Technology is reducing face to face 59 Itne gadgets agae hain ke mubarakbad bhi phone pe hojati hai interaction among community member 63 Shariah board to naheen kahen ge par hum khub bhe parhte hai, ustad rakhe hain We have a Shariah advisor

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Summary or meaning of S.No. Actual statements from transcripts statements Mamlat to ap ko rakhne hi hote hain fair, ager ap muslim hain ya nahi hain, agar ap unfair hain to ap We have to keep our transactions fair, 64 business hi nahi karsakte honesty is the best policy When some debtor is in trouble then 66 Jab joi retailer pese payment naheen kar pata to us ko relaxation dete hai we give some relaxation Conflicts happen but are resolved by Hamare yahan ek system hai conflicts ko resolve karne ka, agar meri family me hoga aur meri father zinda 68 elders; Family elders resolve 90% hai to wo resolve karain ge, agar walda hain to wo resolve karain gi conflicts Aur agar kisi ke bas se bahar ho ga to hamari baradari hai wo solve kardegi, 90% cases jo hain hamare wo if not elders then community has a 69 within family hojate hain system to resolve conflicts If the debtor has defaulted due to Job koi supplier mushkil mai hota hai, to hum us ki support karte hain, sakhti karain ge to wo kam kese genuine reason then its better to give 72 kare ga, jo pesa pahsa howa hai wo bhi doob jae ga, us ke support karain ge, aur mal dein ge to woh phir se him more financial support to khara ho kar purana balance bhi to wapis kare ga ... redevelop his business Maine islye kaha job karne ko ke thori se perfection ajae. Corporate environment ko ziada ache se samajh I asked my son to do job to learn about 75 sakta ha the corporate ways I have given lots of support to my son, 78 Bachon ko to support deni hot hai, us ke baghair wo kese khare ho sakte hai which is necessary Discrimination in inheritance Jahan inheritance distribution main sahi faisle honge to joi farq nahi aye ga, jahan discrimination hoga 84 distribution creates conflicts, avoiding wahan kharabiyan paida hona shuru hojaengi it can avoid conflict The best thing a parent would give to 87 Pesa kuch bhai naheen hai, asal cheez taleem aur tarbiyat hoti hai jo waldain bachoon ko dete hain his children is education or character development, money is nothing Luxuries, glamour destroys future of 88 Pesa wesa woh ek minute mai kha jae ga, usko pata hi naheen hai istamal uska, young’s Actual % mjhay nai pata, laikin may apnay ird gird daykhta hn to majoity log survive karhay hain matlab 80% business which are initiated by 89 10/20 % log hain jo fail hojatay hain baki to Memon are continued Allah nay ek nizam banaya hy aur Allah ki sunnat bhi yehee hy k aap nay zameen may hull chana hy, beej Do hard work and leave the rest to 90 daalna hy phir paani daalna hy phir ye Allah k hath may hy k is may say 100 mann nikalta hy ya 50 mann Allah nikalta hy. ﷻ Allah sih wollof nehw syaw nepo 92 Barkat to Allah k hath may hy naa agar aap k maamlat durust hogay teachings Barkat means: No health issues, good Sirf yehee monetry benefit nai hota matlab aap ki aulaad daykhay, aap k pass bimarya nai hain, khandan 93 character of children, no conflicts in may jhagray kum sy kum hain ya nai hy zero rated hain is say zaada blessing aur naimat kyaa hosaktee hy family We pray for the well-being of parents, Ham apne waldain ke leye dua karte hain, aut hamari bhi ye khuwahish hai ke humare bhi bache hamare 95 and we want our children to do the leye ua karain same Jis ko aap nay priority di hogi wo zaada zaruri hogi , hamaray yaha jhagray to boht kum hotay hain, We avoid conflicts by saying that is 96 hamarey community may jaysay aap nay kaha na 40 acre, to is waqt hum boltay ye hamarey tqdeer may hi Allah's will … nai tha, Allah nay hamaray lye likha hi yehee thaa return the monetary loss ﷻ Allah barkat daal dayta hy,aysay losses hamaray bhi boht hoay, dhokay bhi hogaye, koshish ki nai hosaka Allah 97 to chor dya, phir aata hy kahee na kahee say wapas incurred at one end During the earthquake: Children of Jab 2005 main zalzala aya ho boht se memon khandan bache northern areas main mutasireen ko madad very wealthy families worked on the 100 karne ko gae, aksar un me is billionaires ke bache bhi the, wahan ja ke unhon ne operation theraters bhi ground, washed the operation theater, dhoe nurse ka kam bhi kiya zakhmeon ko served as nurses Aap daykhay kisi k lye koi kaam kardyaa kabhi, aap ko jo sukoon milay gaa. May khud abhi zalzala aaya tha pakistan my to may aur hamaray kafi dost 10-20 bhai , is may sayboht say to aysay thay jo billionares k bachay thay wo jharu bhi laga rahay thay waha par, wo patients ko bhi uthaa rahay thay wo operation 101 theatre may dho bhi rahay thay sunbah may cubis banwa rahay tha aur to wo kyaa thaa ek motivatiob hi Feel the pain of the needy thaa naa, warna wo uth k paani bhi nai peetay thay itni thand thi waha hamaray lye rehna bhi mushkil thaa motivation hoti hy jo aap ko bitha daytey hy aap ko lagta hy k mjhay kch milay gaa kuch, in ki taqleef bhi na aap phir mehsoos kartay hain. Dosray jo govt. Jobs hain dosrey cheezain hain us may aadmi ko bara easy hota hy aur ek robe hota hy 108 Govt. jobs allow excessive comfort jadza hota hy bus us p kar rahay hotay hain. MA (Muhammad Arif); Company Name: Falcon Textiles 2 1997 ke baad se momoo jo hain wife ke unho ne help ki Help from Brother in law

3 Capital to unke pass than a jo wahan se lae the Family financial capital is important Aik ye key tm maal lo to kum rate mai, cash mai lo, takey tum usko sasta kar key bech sako, jab tum maal Advice from father regarding cash sasta becho ge to ghahak automatically tmhare pass ajaega, or jo ghahak tmhare pass aae or zyada paison dealings (Prefer working in cash, and 5 mai maal lele, usko kbhi udhar nahi dena, key who paise dega nahi tmko, or jo tumse paise maangta ho keep a regular touch with your usko baar baar salam dua kerte rehna, taa ke usko lage key uske paise mur nahi gaey hain, teen baton ka creditor) khayal rkho kaamyab hojaoge

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Summary or meaning of S.No. Actual statements from transcripts statements Wo desi type ka hai, is mai hum chote units se hi kaam krate hain, bade unit se kaam nahi hoskta hamara, 7 keun ke bade unit ke overhead expenses zyada hain to bade unit se kaam nahi hoskta, chote unit ke apne Small business are more cost effective kharche hain , khud hi seth bhi lage hoe hain, sab kaam ker rahe hain, to uspe hum ko itna masla nahi hota 11 Allah ki naimat kehde isko Result is from Allah Aap ko pata hi nahi chala ke kia hoa, hame takleef hi nahi hoe. Phle mai subah 9 bje se lekar 3 bje tk bank Getting rid of bank loans interest 12 m betha rhta tha, mje itne paise chaiye, itne paise chaiye, jab hum ne chora to pata hi nahi chala, sab increased barakat, does not influenced payment bhi hogae or loans bhi saare pay hogae or karobaar mai bhi koi farq nahi para the business negatively Explain is tarah ke Allah ki taraf se hai mazhabi maamla hai, maine isi ye aap se khan a ke agar mai aapko btadun to aap shayd bharosa na karain, lekin aisa hoa hai, mere sath hoa hai, bulkey even aisa bhi hoa hai ke jis din humne payment ki hai use 15 din phle mai bank walon ke peeche ghom rha tha ke mjhe itne Barakat: money comes automatically 13 paise dedo or meri jaan churao, to jo LC thi uska 65% dia mjhe, to maine kha 65% hi dedo ta ke main kisi unexpectedly ke paise to dun, 15din baad mjh pata chala ke kch bhi nahi hai, kahan se paise arhe hain kahan dye jarha hun, 6-7 mahine tk logo ne mjh pe trust nahi kia achi tarah, socha bacha hai patanahi karega kia nahi karega, or People did not trusted me in the 16 koi doosra chacha mamo bhi the nahi mere, bhai bhai bhi nahi the to 6 month ke baad logo ko ahista ahista beginning but gradually people begin aitbaar ata gaya trusting To kisi phle thoda bharosa kiap hr ahista ahista kha sahi hai sahi hai, aitmaad to bun jata hai ,aap ka bhi Credibility makes people trust you, 17 bun jae ga na, ap start mai betho ge to hoskta hai log ap per aitmaad na kare. Phr thoda aitbaar krnge phr us give credit ke baad zyada krnge Admi to kum nahi kerskte naa, ab itni mehnat se inko sikhaya hai ab kaam ke itne habitual hogaye hain, a bunko nikal ker doosra labour jb rkhne jae ge to wo start se sikhana parega na, aadmi to wohi hain a bunko You cannot lay off people because u 18 nikal to skte nahi hain, purane aadmi hain or jab kaam start hoga to kahan dhondne jaen ge, to expense sir put lots of effort to train them pe charte hain, kaam 25 % hogya lekin expenses 100 % ke hain Ye start se business wale loug hain, wohi chale arhe hain dosra main dekhta hun jo dosri community hain Family culture of doing business in 20 wo business mai hai hi nahi, communities Haan ye hojata hai ke jaise mera bhanja hai, us key pass kuch bhi nahi hai, mai usko yahan kirae ki dukaan I supported Son of my brother, gave 21 le kr bitha dya or kha tub eth ja jitna maal mera bach jae ga B, C quality ka deta rhunga tu usko bech de jb him credit bik jae to mje paise dedena. Hamari community ma zyada tar acha riwaj ye hai ke log damaad wagera ko support kerte hain, khte apni 22 We support our son in laws beti ka ghar to apni beti hi khae gi, sahi. 24 Zakat zyada jo hai qareebi rishtedaron ko deni chaiye Zakat to be given to close relatives Nahi nahi hamare pass sab hain, hamare pass bihari bhi hai, pathan bhi hai, or memon bhi hai, memon job Inclusive business: employees from all 26 krte nahi hain is lye memon hote nahi hain employees. communities Han hamari community mai hai, taqreeban 300k - 350k dete hain, agar kisi ko karobaar krna hai to 300k Some needy wants to starts a new 28 tak ki help krte hain, ab shadi ho larki hoto 250k dete hain, wafat pe 100k dete hain, community wise business community supports him hamara kafi acha hai, main smjhta hun mane to kafi jagah dekhi hain, Memon financially as well Dispute hota hai to community mai dekhte hain, faisla court khte hain usko aik committee hoti hain 4-5 Family disputes are resolved through a 29 member hote hain, wahan jakr aap darkhuast dete hain to wo bula kr 90% tk to resolve krlete hain community based system Han han actuallythoda lehaaz bhi kerna perta hai, ke raat din bethe hain yahan pe to apas mai koi sharam haya bhi hai na, ke ab jo ye faisala krrha hai hamara bada aadmi, ab jo faisala committee mai jo faisala To maintain relationship we often 30 krrhe hote hain ache ache log hote hain khaandani aadmi hota hai ya bada businessmen hai, usko involve compromise and remain modest rkhte hain ta ke uski baat ko ap bhi sunlo wo bhi sun lain. 31 Nahi nahi barh rhe hain, buhat barh rhe hain. Disputes increasing Uski wajah ye hai aj kal wo mohabatain kahan rhe hain, karobaar aisa hogya hai ke ab fursat hi kahan hai, People do not have time, become 32 jab tawajoo nahi dete app to dispute barhta hai, ab har aadmi to yahan paise ke peche bhaag rha hai na, materialistic, do not spend time on phle aisa nahi the relationships Bhai karobaar sath kar rhe hain, bache unke bade hogae, aik bhai subah 9 bje arha hai, dosra 11 bje arha hai, ghar ma khte hain na ye 11 bje jarha hai ye bhi utna hi kamarha hai jtna tum kama rhe ho, to ahista ahista wo jhagda phir badhta jata hai, phr doosra ye hota hai aik bhai ke bache jo hain unhe shouq hota hai Cause of disputes: unjustified 33 ke taleem zyada hasil karain, wo college wagera jarhe hain, doosre bhai ke bacho ko interst wagera nahi contribution by partners hain padhne main, wo karobaar main tawajoh derhe hain, ab wo bv khti hai ke mere to bache bhi jarhe hain tum bhi jarhe ho to us ke hisse ma bhi 50k arhe or mere hisse ma bhi 50 k arhe hain, Wese makaan to istarh bnaya hai ke forum separate hoskta hai, kitchen alag bnaya hai, drawing room alag bnaya hai, acha side pe jagah hai wo bhi maine wo li hai ke aar paar hai, 2 gate hain, jis din aap ko alag hona ho beech main dewaar khadi kerdena, maine to kafi koshishain ki hain aage Allah Malik hai, tayari Preparing in advance to settle my two 36 maine mukammal ki hoe hai, daftar vhi maine do rkhe hain ye bhi hai, or braber wala bhi hai, to dono sons independently bacho ko aik aik dedya hai, keunke aik hi jagah hoti hai na to dispute hota hai to khte hain ye jagah mai rkhun ga Han aise baaz employee mere pass hain or doosra ye ke Allah ko hi btae ge mai kia kerta hun lekin mere 37 Employees to be treated like family pass jo mulazim hain wo start se hi mere pass hain. 38 Chor ker koi nahi jata, koi bemaar hogya ya koi masla hogya ya margay to hi jae warna nahi jata hai Negligible turn over

arranges funds ﷻ Han funds hain mane aap ko khan a mjhe pta nahi chala lekin funds agae, shayd Allah ne yehi wajah rkhi Allah 40 Memonoo ka kch acha nazar nahi arha hai, acha nazar nahi arha, abhi bhi 30% larke hain jo acha kaam 43 Future not bright for Memon krlete hain, lekin 70% larke aise nahi hain. 277

Summary or meaning of S.No. Actual statements from transcripts statements Meri jo knowledge hai us main mane yehi dekha hai jab ap practicale life mai aate hain to jo ape kitabon 45 Theory is different from practice mai parha hai use kai different hota hai. Tarbyat k ilawa mahol k hisab say bhi hy naa, wo daykhtay hain k dosray larkay ye kaam karhay hain The day son of a Memon becomes a 47 telephone may ye horaha hy wo horaha hy. Magar actuallay jaan bhi laganey partey hy naa karobar k lye, culprit, that day will be of the day of wo chahtay hain direct kamai hojaye. qiyamat (not true anymore) SAP (Saleem Ahmed Popatia); Company: AG-GIGI Pvt. Ltd. To hum log Memon hain basically phir is tarha hai k hamara to business vizneess Ghar de hota raha dekhte 2 Inspiration from home / father rahe dekhte rahe Expansion through another business 6 Agency Yar basically hamare Ek partner hain pehle un k pas agency thi phir hum ne unko join kiya connection Mere khayal main Ek achi feasibility jo hoti hai na hum log jo estimate krte hain k agar 3 saal main apni 3 years for breakeven for a successful 9 investment wapis ajayi hai na to business krne wala hai business community Ki baat hai k jaise memon community hai is main aap Ki business relation bohat mazboot hoti Business relations of family very 10 hai , Ek to aapki business relationship Kaam aati hai dosri apki credibility kam ati hai credibility kiya hai, important agle to ap pe aitmad hai k 1 mah baad Ye mere paise wapis de ga Ek to aapki business relationship Kaam aati hai dosri apki credibility kam ati hai credibility kiya hai, agle Family goodwill / credibility is 11 to ap pe aitmad hai k 1 mah baad Ye mere paise wapis de ga important Goodwill Wo bohat zaruri hai Aur Wo banti hai bachpan se Aur family se, ap canteen main apne dost se 5 rupay lete ho class 5 main Aur bolte ho k main kal de dun ga phir aap ko Wo kal dene hain , Jin din aap me Wo Nahi diye Aur aap 15 din baad us k paise kha Gaye to wohi group aap k sath chal raha hoga zindagi Establishing credibility is a historical 12 bhar sahi hai aap ko pata chal jaye ga k Yar Ye mera dost hai lekin uski credibility Nahi hai Sahi hai agar process, takes a life time ap ne usko Wo 5 rupay wapis de diye na agle din as per your commitment to Wo hamesha aap pe bharosa karega ap jab professional life main jao ge na bolo ge na mujhe itna maal udhar chaiye bole ga k le jao Hum me hamare bachon ko sikhaya k kabhi dost se jab 5 rupay lo to next commitment k sath wapis karo q k hum to zindagi main dekha na, jo doston k sath hum rahe Jin Ji is tarha Ki habit thi un k sath hamari Childhood experience influence future 14 relationship paison Ki ya business ki develop Nahi hui hamesha Ek type ka khauf raha Yar jab bachpan business relations main Ye hamari vdo cassette le jata tha to Ye hamain wapis Nahi deta tha , Aj Ye hum se 10 lac rupay ka maal mang raha hai to ye Kaisa hoga to Ek admi k dil main Wo reh jati hai Unhon ne hamain 10 packet udhar de diye , hum ne time pe ja k unki dukan pe paise de diye ab unhon ne dekha yar ye de k Gaya paise na is ka phone number hai mere pas na iska Ye printing press Kahan hai Start from honouring small 16 mujhe maloom phir us ne mujhe 100 packet diya is tarha lakhon rupay ka udhar chalta raha na us ne kabhi commitments, gradually increase the hamari jagha dekhi Bas hum market main aate the to use paise de jate the Aur usko phone krte the to Wo volume of transactions with vendors hamain maal de deta Phir market ap ko approach krti hai k Yar ap hum se maal len phir Wo credibility ho hoti hai na Wo ap k Market itself approach if your 17 buray waqt main Bhi bohat sath deti credibility is established 3 din bad Maine Ja kr de diye Ye lijiye bohat bohat shukriya ab Wo usko sense create hogaya k Ye bol k Credit from suppliers also not an issue 19 Gaya tha Ye le aya phir ap us se 10 lac rupay mangen ge na Wo de dega ap bolen ge k main Ek mahine if credibility is established bad dun ga bolega le jao 20 Yar Wo father se liye the darasal Wo 28 hazar rupay Ki machine thi Wo khareedi Father was the first investor Afghan transit se manga k market kharab kr di to ab jo memonon ki nai generation ai hai Wo un k rung New generation also inclining toward 29 main rungna shuru hogai hai Ye hamain Bhi krna ata tha lekin hum krte Nahi the hamare baap dada Nahi corrupt business practices krte the , chori krna to hamain Bhi ati hai yar aisa koi kamal thori hai Dispersion of community is faster than 35 Dispersion ho rahi hai zada tezi se strengthening of bonds Aur bhai ho hain na mere basically Wo accounts ko zada dekh rahe hotay hain Aur development ko yani k Brother also work in the same 40 R&D jis business, responsibilities divided Ghalat kam ho raha hai farz kijiye, matlab agar koi mujhe kahe ga Ye ap k bhai ne kaha hai to main kahun ga kr de koi masla nahi, phir Wo main apne Bhai k pas jaon ga k ap ne kaha hai to Wo kahen ge han maine kaha hai Aur is liye kaha hai , main Ye Nahi kahun ga k rok do ghalat kr rahe ho tum log kiyun ker rahe ho, to wo karwa k Gaya hai aur rukwa k gaya to kiya hai k sara system kharab ho jaye ga , ap k ird gird Mutual respect and understanding to aise hi log hotay hain jo ap ko aise mashware de rahe hotay hain k dekhen kharab karwa rahe hain ap k each other’s decisions even when a 42 Bhai ne kaha hai kharab kr do , main bolun ga koi baat Nahi Bhai ne kaha hai na kharab kr do aag laga do, third person complains ... the system to phir Sab ko idea ho jata hai k yar ap ka Ek combination hai jis chal raha hai (1- Bonding ) mamla, k cannot work if we interfere... main ek dum ghussay ko k Oye ni karo bana ko Aur apne Bhai se karne shuru hogaya k nahi Ye attitude Nahi hai. Unko Bhi pata hona chaiye hai k Yar kiya hai mamla to k Ye dono Bhai hain k Allah wo rakhay Ye tareeka hota hai Yar ek understanding hoti hai Aur ko Maine ap ko bataya Na trust hota hai .. Yani to trust bohat zaruri hota Trust between brothers! Improves 44 hai, k mujhe 100% trust hota hai k mera Bhai mera nuqsaan nahi kare ga ya apna nuqsaan karega to mera performance nuqsaan karega, akela mera nuqsaan Nahi kare ga koi Bhi decision ho kuch Bhi ho Wo Australia chala Gaya hai us ko bheja hai Wo to entrepreneurship program main kr raha hai IT Son studying entrepreneurship from 45 university se to inshaallah Ta'ala idaray Australia New generation to start with lowest 46 Pehle to as a employee join Karen ge inshaallah phir wo ahiste ahiste train ho k stream line main ayen ge level of the firm, work with lower staff

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Summary or meaning of S.No. Actual statements from transcripts statements Mazdoor jo ap k sath kam kr raha hai na us k dil main ap k liye mohabbat honi chaiye hai. Yani itna usko pyar ho ap se ap k peechay wo ap ka nuqsaan na kare . Bas itna ap ko hona to ap usko chor sakte ho kam pe. Phir us k liye ap ko bhi sacrifice krna parta hai jab uska waqt ata hai to ap ko bhi kharay rehna parta hai Reciprocity and trust between 47 us k liye ap usko bilkul be yaro- madadgar chor k nahi bhaag jaen ge k bhae sahi baat hai zindagi hai 10 employees problems atay hain k ap employee ko ye hona chaiye hai k yar mera ho employer hai wo muje waqt pe sath dega Mazdoor jo ap k sath kam kr raha hai na us k dil main ap k liye mohabbat honi chaiye hai. Yani itna usko pyar ho ap se ap k peechay wo ap ka nuqsaan na kare . Bas itna ap ko hona to ap usko chor sakte ho kam pe. Phir us k liye ap ko bhi sacrifice krna parta hai jab uska waqt ata hai to ap ko bhi kharay rehna parta hai Good relationships with employees 47 us k liye ap usko bilkul be yaro- madadgar chor k nahi bhaag jaen ge k bhae sahi baat hai zindagi hai 10 improve productivity!!! problems atay hain k ap employee ko ye hona chaiye hai k yar mera ho employer hai wo muje waqt pe sath dega Kafi hadh tak... Kafi hadh tak matlab unko ap unko pyar se rakhna parta hai yar aur ye apka asset hotay Employees are similar to family 48 hain sachi baat hai members Employees personal needs and Wo ap ko lagta hai Yar Wo choti moti choriyan kr rahe hain , theek hai kabhi overtime main ek ghanta mar challenges needs to be understood and 49 diya kabhi Ye kr diya to us k upar haina thora sa hum ko naram rehna parta hai, kiyun k mujhe pata hai k his minor slackness needs to be Yar us k halaat aise hain compromised Ap ko bharosa hai k Ye beimaan Nahi hai q k itna ko turnover chal raha hai na itni purchases chal rahi hoti 51 Honest employees are a real assets hain Sab kuch chal raha hota hai to apko agar achay log mil jatay hain na to ap log bohat lucky hain For labor network of existing 54 Jo log kam kr rahe hotay hain un se kaha jata hai k lao ya employees is explored is important, results ﷻ Faith in Allah 56 Allah le bharosa karen Aur Allah inshaallah zaroor itna jaldi ghabrane ka Nahi hota comes from Allah Dekhen hum log ki to Ye strategy haina pehle se k hum log m banks ki taraf Nahi jate , theek hai kamana hai saving krni hai Aur Wo Ye hai k jana k so paise bachaen Aur grow Karen magar banks ji bohat zada 57 Natural growth, reinvesting the profits involvement hoti k banks ati hain bohat zada hamare pas offer krte hain loan leasing Ye wo magar deen k hisaab se hun believe nai krte yar un main main nahi jata Aur maine kabhi Nahi kiya Ye kam Dekho community se hi support ka Maine apko bataya na k relationship Ki support milti hai, agar community main koi hai jo janta hai Meri family ko mujhko mere business ko mera us se terms hain to muje credit lines mil jati hain, clients mil jatay hain Ye Sab cheezen hoti hain k bhae mujhe bataya Gaya Family and community relations helps 58 key mere rishte dar hain Ye jaanay wale hain Wo textile ka Kaam krte hain ya un k reference se main in k in finding new customers and suppliers pas jata hun Wo mera client ban jata hai wo muje kam deta hai, mujhe Bhi bharosa hota hai to main Bhi unhen maal deta hun to Wo credibility hoti hai Dekho community se hi support ka Maine apko bataya na k relationship Ki support milti hai, agar community main koi hai jo janta hai Meri family ko mujhko mere business ko mera us se terms hain to muje credit lines mil jati hain, clients mil jatay hain Ye Sab cheezen hoti hain k bhae mujhe bataya Gaya You get credit from your family 59 key mere rishte dar hain Ye jaanay wale hain Wo textile ka Kaam krte hain ya un k reference se main in k connections and goodwill pas jata hun Wo mera client ban jata hai wo muje kam deta hai, mujhe Bhi bharosa hota hai to main Bhi unhen maal deta hun to Wo credibility hoti hai Aur Wo kafi hadh tak Kara dete hain kiyun k dono parties ko un pe aitmad hota hai k Yar ab in k pas 63 chalte hain k hamara ek dispute hogaya hai to to community k andar jo baray log hain to phir wo log help Big businessmen act as mediators krte hain Sab apne aone kam kr rahe hotay hain phir yahan, family strength hoti hai uski Ek baat alag hoti hai, Abhi Family unity and combined strength is 67 Bhi ji kuch Bari families haina jo apni family ko is tarha chala rahi hoti hain Aur business ko bhi to Wo crucial, those who utilize this strength bohat successful hain are very successful Ek pattern banaya hua hai ya farz karen 3 Bhai hain in k 2 2 bachay hain phir un k 2 2 bachay hain magar Some big families has a system to sab Ek system se us business main ayen ge yani k jab Sab k bachay join karen ge to as a junior level pe 68 bring the new generation up into management ko join karen ge ya unki salary Ye hogi ya un k pas gari Alto hogi, phir wo jab upar aenge to business unko Corolla milegi phir jab Wo us se upar aen ge.. Matlab wo apne kam kr kr k aen ge Lack of system at family level creates 69 System jahan pe Nahi hai wahan uncertainty hoti hogi uncertainty for the new generation Wrna kiya hota hai k is tarha ki family toot jati hai Wo hotay haina to Wo business Bhi break ho jata hai aur Maine dekhay hain kafi baray baray business logon k khatam hogaye is chakkar main, koi family Uncertainty leads to family disputes 70 disputes create hua 3 Bhai un k 3 bachay phir k 2 bachay to Wo jab sambhaal k Nahi chale to Sab tabah and eventually destroys businesses hogaya Baki insaan ko koshish daba k krni chaiye Aur itne jaldi disheartening Nahi hona chaiye hai Aur 74 Persistence is important consistently agar ap mehnat Karen ge to success hogi In sha Allah! MT (Muhammad Tariq); Company name: East Asian Textiles Ek tou business mein jo hamari preference hoti hai kay jo hamaray grandfather ya father kar rahay hon na, 1 avoiding new experiments in general ya family sa jo kaam horaha ho na, aam tor pay uss he mein he jatay hain Dosra iss mein support ya milti hai ka who uss say karib karib ya uss say related business kay loog …..uss Experience and knowledge of elders is 2 kay aas pass kay log hotay hain tou usko information bohat jaldi mil jati hai very helpful in business Dosri cheez ya thi kay meinay dekha hai kay capital, in Pakistan mein, words ka business bohat zyada hota 3 Goodwill is the most important asset hai- zabaan bohat ahem hai

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Summary or meaning of S.No. Actual statements from transcripts statements Goodwill of family helps the new comers to establish trust in new 4 Tou admi ka capital say ziyada goodwill ki ahmeat bohat ziyada hai. business relationships and get credit from suppliers Community support hai na, tou jaise app ko credit foran mil jaye ga kay ji falanay ka beta hai, falanay ka Family experience and relations with bhatija hai … Plus ya hai kay who dekhay ga who falani family say hai admi tou aam tor pay uss family ka 6 past suppliers reduces the risk for new ya, uss business mein uss ka background hai tou woh matlab ek tarikay say woh apko bohat ziyada support comers. mil jati hai. Aab jabtak transaction na hoe ho jab ek dafa transaction hogae tou phir tou dekhein aap ki product bolay Commitments must be honored to 7 ge, khali family background bohat acha ho aur aap nay delivery time pay nahi di ya quality nahi di joo preserve goodwill cheez commit ki thi tou woh phir……. A new comer with no family Acha dosra naya admi jae ga tou kahe ga ‘tum kon ho?’ Pehlay tou tum 20, 30, 50% advance jama karao 9 background will require cash and will tou tumhara maal banay ga not get much credit from suppliers Tou jo bahar ka even jo client hai who bhi baaz oqat kuch agents sa kaam kar raha hota hai, ya baaz oqat who yahan dosray logon say share kar raha hota hai information kay yaar yeh falani company na approach Family reputation is important to 10 kiya hai apnay products ko bechnay ka liye, aap ki kya rai hai? Tou agar usski community base mazboot establishing relation even with foreign hogi tou kahay ga kay haan jee falanay… logon mein say koi hain jinki yeh company hai tou client bhi jo supplier hai satisfaction level change hojata hai kay matlab Aab jabtak transaction na hoe ho jab ek dafa transaction hogae tou phir tou dekhein aap ki product bolay Family goodwill does not mean you 11 ge, khali family background bohat acha ho aur aap nay delivery time pay nahi di ya quality nahi di joo compromise on product quality and cheez commit ki thi tou woh phir……. delivery Education is important, but on job 13 Education- kay aab letay hain lekin who saath saath on go training ki ahmiat bohat ziyada hai training is also crucial Matlab who start agar aab jaisay mera hai tou mein matric say, mein nineth, tenth mein tha aur office jana On job training preferably be started at 14 shuru kar diya tha. an early age along with education Haan aam tor pay capital source jaisay main… aam tor pay iss mein family support kafi hoti hai, family ki Family can be an important source of 18 support hojati hai capital Elders advise: Avoid being under 21 Humein apnay baron say kya kaha ka bhai dekho aap bohat ziyada under pressure kaam nahi karna pressure Elders advise: stress free mind is 23 Humein apnay baron say kya kaha ka bhai dekho aap bohat ziyada under pressure kaam nahi karna important; Yani sirf itna bhi kaam hojae na shuru mein sirf itni support kay yeh kaha kay yaar aap kay baas kharchay Elders advise: only focus on kitchen 25 nikal jaaein na tou bohat hai…. expense; 27 Humein lalach nahi karni humein paisay kamanay hain Elders advise: avoid getting greedy Yani… ya woh nahi kartay tou nahi karna chahtay woh yeh ek unho setup banaya hua hota hai na tou Expanding naturally is better instead of 33 kehtay hain kay woh naturally thora thora bhalay grow karta chala jaye taking loan from bank to expand : Aab iss ka formula tou case by case different hai lekin matlab aam tor pay agar koi business.. Yeh mera Takes 2 – 3 years to decide if a 35 assessment hai kay koi business agar doo saal ya maximum teen saal tak musalsal agar loss ya breakeven business is worth continuing pay hai tou ultimately bund hojae ga Acha lekin lekin uski aisa kuch nahi hai woh matlab uski wajah sa hum kisi aur ko nahi rakhtay, agar koi however outsiders are not excluded if 36 admi jaisay jis waqt zaroorat hoo uss waqt jo pehlay agaya aur woh humein suit kar raha hai tou rakh letay they qualify for employment hain Dost koi hain tou unko kehdia kay falani jagah pay zaroorat hai tou woh batata hai kay humari community Community networks and relations 37 mein kuch loog aisay hain kay jo job exchange ka kaam kartay hain help in getting employees Relatives are helped in getting jobs at : Kisi aur jaga usko lagwa….. Aam tor pay nahi kartay kabhi ho tou kar letay hain lekin aam tor pay nahi 38 other places as they can become kartay. Tou usko manage karna liabilities 38 I: Liabiltiy hai apki ek tarha say…. Immediate/blood relatives are not hired Hamary case mein teen bhai hain tou teenon bhai actively business mein involved hain tou sab apna apna 3 brothers are working in the same 41 kaam kar rahay hain… business ek he hai business Koi itna khaas ya nahi hota kay uski wajah yeh hai kay baray chotay ka thora sa agar ho bhi tou chota 42 Respect of elders avoids conflicts baray ki setting mein chal jata hai…. Conflicts are possible; but brothers Especially woh ek iss mein aur bhi hai kay jab directly bhai involved ho tou ho jata hai apas mein 43 resolve conflicts on their own with reconciliation bhi hojati hai, thora kuch na bohat ek dosray ka khayal bhi rakhtay hainkaam ho jata hai mutual respect and understanding Yahan pay bhaiyoon kay bohat ziyada hai kay agar jo ghar say admi hoga na tou phir woh uska kyunki interest hai aur uski ownership uskay andar mojood hai aurwoh phir ek tou aur woh dekh bhi raha hai kay In Pakistan you can trust your brothers 45 woh sab mil kay sath kar rahay hain tou woh jaisay aab positive negative wali baat hai mein isko positive but not outsiders ginta hoon Pakistan ka atmosphere mein . Smaller business are better run by the Bahar matlab multi billion dollar business hain tou woh ek family nahi kar sakti hai tou yeh us level ka 46 family multibillion dollar business business yahan tou hai nahi na tou yahan matlab cannot be run by a single family alone

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Summary or meaning of S.No. Actual statements from transcripts statements Asal mein uss mein yeh hota hai kay dekhein ek cheez hai na… jo main kay iss mein dekehin phir aab hum yeh…. hum bohat sari cheezein jo hain na agar hum apnay deen ki baat karein na tou uss mein bohat sari cheezein specified hain, tou agar hum bohat sari basic principles ko agar thora sa deen kay motabiq kar lein tou kaam bohat asaan hojata hai.....tou jahan aab uss mein woh nahi hua na, acha aab bhaioon mein ya hoga na kay ek bohat active hoga, ek bohat he slow hoga aur yeh natural hai jab char bhai hongay na tou Islamic teachings are important in 49 automatically aisa ho jataye ga, yeh chaaron he, charoon loog ek jaisa kaam mumkin nahi hai. Unn mein maintaining family relationships agar ability ho ya na ho yeh agar ek active hoga tou dosra slow par he jaye ga matlab woh kahay ga yaar dosray ko karnay doo… yeh matlab yeh ek hai na matlab iska aap kuch nahi kar saktay. Tou aab specified hoga na tou har admi yar usko… aab ek admi samajhta hai main ziyada hoon tou discuss kar kay kehta hai mera 20% hoga uska 12% hoga, ek baat hai, yani specified hai aur kon kis level pay hai tou phir uss mein aapas conflict honay ka chance kum hota hai Deen humein yeh sikhata hai kay bhai ‘ownership should be determined, specified’ aab, main aya hoon Share in ownership and profits needs kaam kar raha hoon mera kya hai? Tou agar pehlay din say determined ho na kay bhai, kay chaar bhai to be determined and documented hain, chaaron 25, 25% hai. Yaa char bhai hain tou pachas percent walid ka hai aur pachas percent mein 50 along with the responsibilities as per chaar bhai hain tou sarhay baara percent, mujhe pata hai kay business ho raha hai uss sau rupay mein the capability of each brother as per the business ho raha hai tou mujhey sarahay baara rupay mil rahay hain, uss kay andar, tou uss mein aab bohat teachings of Islam ziyada comfortable rehtay ho Diversified portfolio of income is Phir woh ek particular percentage total worth say ziyada business mein intake nahi kar raha kay kuch 52 better than putting all eggs in one property mein bhi woh, kuch cash in hand bhi ho, aur kuch business mein ho basket Aab uss pay depend hai, baaz-oqat iss mein yeh bhi hota hai kay bhai agar aab nae generation aab teezi say agay aarahihai. Shuru mein bachay chotay hotay hain tou bilkul jab pata chalta hai aab woh tou bilkul he Business is expanded to accommodate 53 woh university level pay aagae hain ek doo saal mein tou unkay liye kuch karna hai tou phir woh kuch na the new generation kuch yakinan woh jaisay apnay hi business kay saath ek link barha dain gay kay jab woh aaein gay tou uss waqt tak inta set ho kay ek doo saal mein unkay hawalay kardein gay kay yelo aab agay chalo. Nahi woh tou unkay liye nae siray say samjho woh tou ek tariqay say meray saath woh kat gaya. Lekin Young ones wants adventure which 62 phir woh apnay hisaab say ek woh chance aur risk leraha hota hai aur woh usski approach bohat sari they might not find in the business of cheezein aab change hogae hain na old generation Brought up at home develops the mind 63 Uss ki wajah yeh hai na kay asal mein woh shuru say unko hisaab kitab ya woh accounting side pay bohat of a Memon like an accountant Main apnay walid say woh har cheez mein unho nay khud sikhae apnay saath shuru mein jab woh trading One’s own father is an inspirational 66 kartay thay tou woh lekin kaam pay nahi tha tou jaisay main 80 main kaam start say pehlay tou wasi halaty figure, figurehead, mentor m ein kuch karna nahi hota tha kay chalo bhai far east jar aha hoon, udhar ja raha hoon saath lay gaye 68 Haan nahi jaisay hamara tou hai policy kay matlab kay bank ki finanace bilkul bhi use nahi kartay aur AVOID BANK FINANCING Ya phir mainay koshish ki thi ullima ikram say time lay kay lekin basically uss pay compromise ki koshish 70 Seeking advice from Ulema-e-Kiram hoti hai kay na karein In community many people do 73 Woh 1974 kay jo main samajhta hoon logon ka taqwa ka jo level tha aur aaj ka farq hai, bohat farq hai. otherwise. Do take bank loans Market is uncertain (you have to rely 74 Sir, taqdeer yeh main bata doon hum iss uss pay chaltay on luck); Result is a function of taqdeer Lekin yeh hai kay achi niyat sahi honi chahiyein yeh bohat zarori hai , apni niyat sahi honi chahiye, agar No honoring commitments or bad 76 mainay dikhaya hai agar amin yeh nahi hoga kay dikha tou ghora raha hoon, shipment gadhay ki karon ga. intentions can fire back Tou phir yeh tou kasam mein khud garbar karna hai. Excess use of mobile, exposure to Yeh baat nahi hoti, yeh jo nai jo woh sab admi ko har admi adha din tou woh mobile pay beth kay kar raha global culture through internet and 79 hota haihaat mein uskay hota hai aur woh sara din nwet pay dekh raha hai woh sari dunya mein kya horaha media is influencing the mindsets of hai woh har waqt dekh raha hai woh tou uska zehen wahin bana hua haiwoh matlab aam tor pay new generation Nahi woh din ba din kum hota chala jaraha hai woh phir bilkul yani 74 say agay 2016 mein palay hain Social bonding and quality of tou…. Matlab agar aap yun samajh lein kay woh hundred agar tha tou agar aaj hum 70 par agar agaye hain, 80 relationship is decreasing at 65 par agaye hain tou aglay pachis saal baad, main yeh samjta hoon, kay shayad 34-40 he reh jaye community level compared to 74. Lekin woh shadi wala point abhi bhi jisay keh saktay hain kay dus mein say nau shadiyaan tou within Matrimonial ties still happening inside 81 community hote hain. Memon community in 9/10 cases ek admi aya tou uss nay kaha kay yeh cheez chahiye tou usnay kaha kay yeh jo cheez tumhay chahiye nay eh tumhay meray barabar walay dukaan say iss he rate mein mil jaye ge wahan say khareed lo tou usnay kaha kay bhai mein wahan kyun jaon yeh tumhara samnay hai rate main okay kar raha hoon dae do, tou Inspiration from Islamic traditions 83 kehnay lag kay main nahi donga uss… woh dega tou woh yeh kya, uss nay bola kay iss kay pechay kya helps in valuing maintaining logic hai? tou woh kehta hai kay mainay subha say sale hogaye hai tou mera aaj ka kharcha hogaya hai, relationships woh bechara meray say barabar wala jo parosi, mera jo dukaandar hai na us ski subha say kaam nahi hua sales nahi hue hai uss say tum kahreed lo gay tou aaj ka uss ka bhi kharcha nikal aye ga….

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Summary or meaning of S.No. Actual statements from transcripts statements Dekhein wo hiss tarhan say theek nahi hai kay deen ki tou har cheez mein haqiqat hai ek hogaya, phir yeh jo jaedad taqseem nahi kartay jaisay meinay kaha kay aap ko bhai deen tou yeh kehta hai kay bhai…. ‘Ownership should be determined’ tou taqseem nahin karein gay tou loog tou barh rahay hain tou teen bhai thay tou sab ki teen teen betay hogaye ya teen teen oladein hogayein tou unko kya mil raha hai? Agar Ownership / inheritance distribution as taqseem nahin karein gay tou ek admi ka pass iqtiya rahay ga? Tou jo malik hai woh he matlab decision per the teachings of Islam after one 88 maker tou woh hai na kay woh kay saath rahay ya na rahay. Decision hota hai tou uss kay haath mein yeh generation is important to ensure hisa aap ka hai aap ki marze hai kay unkay saath continue karay ya kuch aur karay tou aab woh agar nahi justice among the heirs tou woh usko, iska practicle workout yeh kaisay hoga hum kahein gay kay kisi ek betay ko dae diya jaey sab ko farig kardiya jaey kay bhai aap ka kuch bhi nahin hai tou woh kya kahay ga…. Tou yeh hisaab kitab say tou thek hai Uss mein wohi baat hai kay na dekhein… jahan aap kay saath majboree aagaye tou then apko kuch na kuch woh karna he aa buss mein majboree mein doo cheezein hain aab phir wohi baat agar jaisay baat yeh Islam guides in case of paying bribes kartay hain kay rishwat deini hai kahan nahi deini hai? Ya kahan aap kay pass, tou uss mein yeh tha kay ek to avoid any kind of harm or damage, 89 hota hai kay nafay ko hasil karnay kay liye rishwat de jaye gi haan agar yeh ek tender aaraha hai tou main guidance from Ulema is taken when kisi ko kuch dae doon tou mujhe woh profit ziyada hojaye ga aur ek hota hai kay agar main yeh cheez nahi needed on such matters karta hoon tou phir mujhe tou bohat bara nuqsaan hosakta hai When keeping documentation strong, Loog baaz-oqat iss ko realise nahin kartay woh itna mushkil nahin hai jitna kuch loog samajhtay hain tou declaring everything to FBR, keeping 90 agar aap ki documentation thori mazboot hoti hai na tou agla admi bhi na thora phir yani phir woh chai homework strong, then the govt. dept. pani mein kaam hojata hai apka ‘yar itna tou uss kay pass official hai main iss say baat kya karoon does not bother much. : Partnerships mein baaz-oqat hota hai apas mein kisi wajah-acha yeh cheez partnership mein ziyada hoti hai jab bhai partner hon tou woh phir woh kum chance hota hai aur baaz-oqat kuch jaga nahin ek he If partners do not have blood community say doo chaar alag alag logon nay partnership ki hai jinka apas mein blood relationship nahin 92 relationships then possibility of dispute hai lekin unho nay waqt kay hisaab say kar liya tou kisi wajah say dispute bhi hogaya tou phir aisa dispute is high hota hai kay business tou khatam hota hai woh pata chala ek dosray kay saath…. Ek dosray ko aur badnam karnay ki koshish kar rahay hain kay yaar [Inaudible] aur possibility hai especially partnership mein IS (Imran Samana); Company name: ARY Jewelry Hmara tw kam he jld pushti hai hmne tw akhri seema kholi hai tw Idea kahan se aega mere tw dada us k par dada pehle India se krty arahe thae jab pardada idhar ae dada ne kam shru kia wo bhi jab abu parh rahe Following the family tradition in 1 thae tw dada ka inteqal hogya tw abu bhi is business me thae jb hmne ankh kholi tw hmne abba ko yehe business since many generations kam krty huay daikha Jab shru kia tha tw hm log 15 16 log thae jab family expand hue tw kharchay bhi expand huay na. Jab Business is expanded to accommodate 9 barhyngy tw hmy unhe bhi daikhna hai jo hmare sth juray hain jaise hmare family cousins us k lye he hmy the new generation business ko expand krna parta hai q k ek jaga sab nhe reh skty na 13 Seekhane ke zarorat nhe within 2 3 months hm sab seekh jate hain Memon are fast learners Goodwill of the family attracted a big 27 Hmare baap me jo imandari the us ka phal hm kha rahe hain. brand to invest with us People have increased their personal 29 3yr se hmare sth kam kr rha thaw or usne chori ke.Tw hmne pucha tw usne wohe kaha k expense barh gae expenses forcing them to cut corners Batty tw hm koi hal nikalte na. Kch log aise hain bolte hain hm log rent pe hai hmare lye kch karo ami ne Employees are encouraged to share 30 pala hai tw hm kch krdaite hain jo help hoskta hai hm unko rent house se hata dyty haintm bat karogae tw their financial challenges so they are hoga na yehe masla hal iske waja se ye sare chezain hty hain. helped accordingly. Community members are trust worthy Me apne community k log ko agar kam me dalta huntw mjhy un pe ankh rkhny ke zaroorat nhe parti q k therefore hiring them is beneficial, 31 me janta hoon k meine daikh kar rkha hai is ke missal mera sala isko agar meine 4 yr se rkha hua hai tw increases productivity, reduce mjhy fikar he nhe hai iske me janta hun wo akar mjhy report dy dyta hai bs transaction cost Media has made people brand conscious, forcing people to increase Media ka issue recently askta hai. Likn 5 6 years me 5 years me ap keh skty hain k hm log brand conscious 34 consumption patterns, causing hogae hain corruption, causing distrust, reduce social capital Hm log background daikhty hainjo milne ata hai hmse. Hm pehle puchty hain k bhai apko ksne hmy refer kiya? Agar koi randomly ajata hai tw me kehta hun mjhy security chaiye hai tw wo kssy aise bnday ka Reference from trustworthy contact reference dyta hai js ko me janta hoon ya mere kssy rishtedar ka name lyga jsse me janta hoon. Phr me 34/28 establish credibility of a new simply usse puchta hun k ye admi aya tha tm jante ho tw wo kahega janto hun ankhain bnd kar k bharosa vendor/supplier/employee krlu khtm hogae bat. Kam bara asan hai is ka mdlb hai reference k through krlu. Hmare security system zabani hai sara kam hmara zaban pe hta hai Doosri cheez ye hue k jo hmare bachay hain wo bhi isis kam me agae hain tw ye bhi hmare lye success hue Children following footsteps is also 44 na. Mere nazar me success ke definition tw yehe hai. success Every result is as per taqdeer; our 48 Tqdeer tw hai he is k bagher tw koi kam hta he nhe hai. choice is to choose the right way Aisa mere samne case tw kbhe bhi koi nhe ae h k meine daikha ho khtm hty huay wohe business ya usse Haven’t seen a business collapse, but 51 milta julta business zaroor krrha hta hai temporary downfall comes Krskta q k uska background khrb hogya hai ap ka question h na investment kon krta hai tw agar Persistent failures destroys reputation 52 background khrb hojata hai tw investment koi nhe krta hai ap nuqsan krty huay arahe hain apko koi nhe and trust dyga 53 Andaza nhe hai. 1% ?Han itna he hai q k generation to generation continue hta hai. Negligible failure rate in community Phle zamane me sara kam bharosay pe hta tha. Abhe bhi yehe hai likn jo new generation ae h wo Most transactions are still done on 60 professionalism pe h wo bolty hain kehte hain ap ks tarha krty arahe ho par chalta yehe hai. Isko koi verbal commitments despite claims of change nhe krskta chahe new generation he q na ajae change nhe krskty professionalism Hm srf ye daikhty hain hm ye nhe sochty k yar is kam me bachyga nan he bachyga hm sochty k h yar hm No strategic thinking at community 66 mehnat karengy baqi Allah dyga level, as long as it keeps running

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Summary or meaning of S.No. Actual statements from transcripts statements Hmare community me aisa nhe hai wo bolty hain yar daikhu paisa hmare pas h dukan itne ke h khola itna Short term strategy keeping in view the 67 ka gold lya paisa itna bach rha h Allah Allah khair se Allah day to day challenges in businesses Hmare yahan guideline dy dyty hain chahe wo kssy bhi community se ho likn simple se bat ye h k wo apke Guidance from a trustworthy person 69 community ka janne wala ho before starting a business is necessary Sab se pehle usse field me ana parega 1 2 3 4 years lgane parengy is kam me q k koi bhi admi seekhny k New comers needs to get some 70 lye experience first IO (Ilyas Omar); Company Name: Moonlight Textiles Busniess me nay to nhi merey walid sahab nay shuru kia tha, trading say shuru kia tha, dada 1947 main yahan aey to basically aik buhat baray group k saath join thay India main, un ka saara … Ka setup wo dekhtey thay, jab wo 47 main Pakistan aey to un k saath wo group bhi yahan move hua. 1957 main jab papa nay apni, us zamanay main parhai to itni hoti nhi thi, merey khayal hain 8 9th unhon nay parhi ho gi Business started by father using grand 1 phir us k baad wo business aur practical aa gaey aur kapra market jo hy bolton market wahan kapray ka father's business relations kaam shuru kia, trading shuru ki, phir me nay factorion ki taraf ahista ahista brands ki taraf. 1964 main unhon nay aik industry lagai Moonlight k naam say, basically Bed Spreads banatay thay Moonlight, phir us k baad 67 68 main wo phir Woolen Spinning ki taraf chalay gaey, public kar di Moonlight and they started out. Us k baad hum nay blankets banaey, carpets banaey Somehow kahin na kahin say reference kuch na kuch mil jata tha aur ap trading shuru kar detey thay, ap k factory walay ap k koi na koi links nikal aey, ap ko maal mila, bechna shuru kia. Kapra market main jo ye Connections helped in finding 3 local kapra milta hy na wahan un ki zaban main kehtey hain apni patti chalana; apnay naam say apnay customers brand say cheez bechna, to wo bana kar shuru kar diya, us main customer ki zaroorat nahi hoti Han wo family main jasiey savings theen, initially to khair itni bari zaroort nhi pari thi paison ki, setup 4 Source of financial capital: Family bananay main dada ki koi savings theen us say setup shuru hua tha Industrial level pey jab hum gaey to definitely hum logon nay, us zamanay main bank borrowings keen, us zamanay main, aur us say hum nay kaafi kaam kiya, wo phir hamaray jo kapra market main jo dukan Did bank borrowings to setup industry, 5 wagera thi us say, saari cheezain, jahan jahan say collectively paisey jama kar saktey thay kar k industry Later decided to get rid of banks due to khari ki, jis trhan grow hotay gaey to definitely banks hamaray saath chaltey gaey. In 2000, hum nay religious reasons decide kia religiously hmain bank say kaam nahi karna Ultimately, end of the day jab 2006 main hum band kar rahay thay us k jo loses thay ya us k jo, hamaray, Getting rid of banks enabled us to 8 jo impact tha, end of the day jab hum chorr rahay thay us waqt hum ko pata chal raha tha k nahi yr bank grow substantially say kaam karna hi nahi chahiye tha, chota kartay lekin apna kartay hoey chaltay slowly and gradually Us waqt hum ko pata chal raha tha k nahi yr bank say kaam karna hi nahi chahiye tha, chota kartay lekin Should have grown naturally and 10 apna kartay hoey chaltay slowly gradually. Quantum itna bara ho gaya, bas wo aik niyat thi nikal gaey organically warna ap bank main jab aa jatey ho to phir it's very difficult to move Finance main jab hotay hain to ap k paas cash flow ka koi masla nahi hota, aur ap k phir is tarhan expenses bhi ho rahay hotay hain, ap ki travelling bhi ho rahi hoti hy, jab ap ko pata hy ap ka ye hy to ap har cheez Cash from bank make the cash flow 12 sambhaal kar kartey ho, aur end of the day ap ko pata hota hy k yr ap kahan kharay ho. Bank main apko problems disappear, losses not visible pata hi nahi hota ap loss kar rahay hotay ho ap ko pata hi nahi hota kahan hy? Pakistan main business ethics khatam hotay ja rahay hain hamaray andar say. Ab jaisey kisi zamanay main ... Bazar main, ye jo maal khareedna parta tha aik rupay ka koi cheez khareed li, ab wo ... Wo gaya ab wo Reduction in business ethics may be 21 kal aadh aaney ki bhi hogai to main 1 rupay main uthaunga. Ye ethics ab, nai generation keh lain, parh likh due to increase in modern education k ziada log aa gaey, mujhey nahi pata kio hua ya ikhlaas khatam ho gaya hy Business families jo hain groups hain, us k bachchay wo is hi tarhan; na un ki koi training hy, wo seekhtay Children of business families learn 22 hi is hi tarhan hain from their family Baap ko dekh rahay hain k baap logon say kaisey baat kar raha hy, kia deal kar raha hy, us k saath khali 23 office main beth beth kar na they grow up, phir wo parh likh kar aatey hain thora buhat us ko aur explore Look at their fathers' daily routine kar laitey hain We meet every month agar koi emergency hoi hy to we sit down we talk aur hum decide kartay hain. Kisi All brothers meet monthly to discuss 28 ko koi problem hy, kisi ko koi adjustment hoon any issues / challenges Bachchay grow ho rahay hain, abhi to jo hamara textile jo region hy idhar export ka wo chotay bhai ka beta wo daikh raha hy, aur textile sara wo dekhtha hy export hamari, wo hy hi home textile sara, Europe aur America. Wo hy hum jo manufacturing side hy, wo hum us ko help kar daitey hain, koi industry nhi Our children are growing so they also 29 lagai, trading hy, logon say cheezain banwa k, us ko apnay warehouse pay la k us ko apnay tareeqay say us needs to be brought in main add up kartay hain, us ko peechay back up hy wo hamaray relations, hamaray ta'alluqaat, hamaray phone calls us say us ko faida hota hy (laughed) ﷻ Insaan k bass ki baat nahi hy, ALLAH dikha deta hy tum jo socho (Laugh), kia kar saktey hain Loss is from Allah 31 Hum Musalman hain, jo hamaray faith hain, memonon main especially hum log thora isi tareeqay say business kartey hain k theek hy yr, hamaray buzurg bhi ye hi kehtey thay. Hamaray aik chacha thay saath, Being a Muslim we support each other, 33 wo bilkul religious thay, wo saal main 4 umray kartay thay, hajj kartay thay, relax rehtey thay lekin wo Naseeb! Everyone eats from his hamaray saath hotay thay, to abba ye hi kehtay thay hamesha k yr is k nasseb ka kaun kha raha hy pata nhi, naseeb, not effort jis trhan chal rahi hy na gaari is tarhan chalnay do Jo strong hota hy us ki galtiyan bhi bari hoti hain, ye aik fact hy. Wo jo Iqbal ka shair hy k "Girtey hain Those who are very active also make sheh sawar hi maidaan e jung main," jo relax betha hy wo theek hy wo apnay hisab say kaam kar raha hy, 34 big mistakes, so we compromise on jo aggressive hy ya wo lena hy jis nay, decision leney hain baray, to wo kahin kuch bara blunder bhi kar k each other's slackness ata hy, ho jata hy aksar, to us ko hum log, hamaray haan to nahi kartay Hum nay dekha k jo buhat ziada parh k aa gaey na, wo hamaray jo system k jo business hain na, jis tarhan Modern education in new generation 35 hum chalatey thay wo nahi chala saktey. Ya to wo apna naya apna apnay concept say shuru karain wo are not qualified to manage the system chalaen wo chala saktey hain the way we manage

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Summary or meaning of S.No. Actual statements from transcripts statements Education is nevertheless is beneficial 39 Education dimag kholnay k liye, insan ko practical honay k liye buhat achi hy in its own right Education do not help running a Agar koi kehta hy k me education say main paisay kama loon ga, sahi nhi hy, zero. Education zaroor haasil 40 business but helps in polishing an karni chahiye, apnay ap ko polish karnay k liye individual Some people force their children to go 41 Diversion nahi hy, zabardasti sab ko MBA parhwao for higher education Me nay dekhey hain aisey businesses aur is par clash hotay hue bhi dekhey hain. Me nay aisey bhi, hamaray memonon main hi aisey baray baray business dekhey jis main itna parha likha beta matlab baap Conflicts also emerge due to modern 45 ko bol raha k ap nay kiya kia hy? Ye hum to iss say 4 gunna ho jatay, wo buddhay baap nay side pey ho education (causing generation gaps) gaya bola theek hy tu chala ley, wo hua ye k aj wo factory nahi hy Lots of transactions happen verbal Me jin logon say kaam karta hoon, me phone karta hoon, wo boltay hain owner kartey hain, wo phone commitments, reduces lots of effort 46 kartey hain me owner karta hoon, un ko pata hy k hum zaban say nahi phiren gey and cost. People honor their commitments Jo parh k aya hy agr wo apnay ap ko agar buhat hi alaa samjhey ga to problem hy, agar wo samjhay ga k Modern educated needs to learn how to 47 nahi meri parhai say company ko faida ho sakta hy lekin ye k mujhay is ko pehley adopt to karoon. Basic adopt their knowledge to local / family hy k wo adopt karay us system ko jis pey family chal rahi hy ya wo bara business chal raha hy norms Hamaray haan memonon main to ab ai hy, hamaray haan bachchion ko parhatay nahi. Meri aik beti us nay BBA kia, doosri nay BBA kia, meri baho merey baitey k saath parhti rahi, meri aik bachchi dentist ban rahi Memon are now going toward higher 49 hy, aik ka IBA main admission ho gaya. Matlab hamari khuwahish hy k hamaray bachchay parhain saarey education, we want them to study parhain If our new generation doesn't take over 50 Agar hamare bache karobar main naheen aye to ham ko professional managers hire karna parain ge their own business then we will higher professional managers Jab me inter kar k farig hua na to aik saal kapra market main baitha, college jata tha, dopehar ko 11, 11:30 After inter used to sit at the shop after 54 bje college say wapis par 3 4 bje tak kapra market main dukan par hota tha collage hours Bahar parhnay bhi jata hy koi inter k baad ya A Levels k baad, to wo jo pehley ka period hy na us ko thora sa apnay saath rakh k na basics sikha dain. To jab wo wo parhey ga na bahar ja k, kahin bhi parhay ga, to After experience in local business, 56 us k dimag main apna infrastructure hoga k me nay iss tarhan ja k kaam karna hy, wo bachchay saarey modern education can be mold better faiday main hain. Parh k wapis aa k unhon nay us education ko system main pey kar dia, us ki jo achi to local requirements cheezain theen us main daal k us ko professionalism ley aey Un ko professionals hire karnay ki zaroorat nahi pari, q k wo jaantey thay business kaisey chal raha hy, Such businesses did not hired 57 bilkul neechay sey aa k shuru hua hy professionals Ab me nay interior designing parhi, me aj tak uss ko apni life main implement nhi kar saka, bas shauq k taur pey kar lia k koi ghar bana diya kisi dost ka lekin practically to me uss field main aya nahi, lekin My education was on the basis of 58 apnay shauq to pooray kiye. Me apnay baitay ko bolta hoon tum media parhna kuch bhi parhna, parho, interest but did not utilized it, but lekin parho; zaroori nahi hy k wo tumhari zindagi main kaam aey lekin tumhara dimag jis field main helped open our minds tumhara chal raha hy wo tumhara khul to jaey ga na Dekhain hamain Alhamdulillah wo problem nhi ai, us ki waja me bataun hamaray walid ka inteqal jab hua to I was the only son in this…… taya wagera sab alag hoey, Chota bhai aya wo MBA kar k aya Marketing main Finance main wo merey saath jurr gaya q k wo gaya hua isi system say tha humain koi problem nhi The cousins do not go along well in 59 hoi, phir chota aya, shadiyan bhi merey haath, sab waldain ka inteqal ho gaya. Phir ye hum aik hi ghar family businesses main rahay, warna wo aik bara ghar tha us ko chorr k hum yahan aa k basay, aik hi hamara Alhamdulillah abhi 4 saal 5 saal sey jab tak iss ko renovate nhi kia tha hum ney, hum aik hi dasturkhuwan lagta tha 17 18 logon ka my daughter is wedded in my uncle's 62 Meri beti ki shadi mere mamoon ke bete se hoi hai family Han lekin jab buhat saari khichri banti hy sab parh k aa gaey, ye problem hum nay dekha hy, sab aa gaey, un k paas karnay ko kuch nahi hy; aik setup hy aur wahan aik hi admi khup sakta hy, 5 bachchay parh k aa Modern educated new generation with gaey, ab aik ko ap nay khapa dia jo pehley aya wo baray bhai ka baita tha farz karain wo khup gaya, jab 63 no experience, particularly if they are wo khup gaya hy to wo saari facilities bhi enjoy kar raha hy, baaqi ae hain to wo nikammey hi nazar aa hard working create conflicts rahey hain, to wo us k baad jo hy na bhaion main apas main garbar hoti hy, bachchay boltay phir us say in main jhargey shuru ho jatey hain Us ka ye hi hul hy k koi saath ho ya aisi stage aa jaey to iss tarhan grow karain k jab bhi division karna ho During the phase of growing children 64 aik aik factory aik aik dukaan whatever wo apna apna kar k na alag ho jaen ta k sab settle down ho jaen, business should be divided muhabbat say reh sakain, jhagra kar k aik to nuqsaan buhat hota hy Jab ap urgency main cheezon ko baichtey ho, total family ka nuqsaan hota hy. Baat bhi kharab hoti hy, phir Inheritance disputes destroys both 65 aik dossray ki shaklain bhi nahi dekh rahay hotay, bara masla hy. business and families Upbringing by elders play a very 69 Baron ki tarbiyat ka bara gehra asar hota hai bachon par strong role Nai generation ai to wo idhar inter-cast marriages, pehley, sab say pehley to aik gaon ki dosray gaon ki Marriages does not used to happen 71 shaadian shuru hoeen, ab to hum bahar kar rahay hain na among sub casts, now happening Hamara jamat ka concept hota hy, poora aik unit hy. Un ki fikar karna, un ki falahi fikar karna, un ki The community organization take care education ki fikar karna. Us main hota hye hy k jo community hoti hy us main jo baray log hotay hain wp of everyone in the community, the 76 bethtey hain aur phir wo aik banatey hain, funds saarey un ko detey hain yani zakat jo hy wo hamari elders manage the funds / Zakat to help community ko pehley jaey gi. the needy

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Summary or meaning of S.No. Actual statements from transcripts statements Every jamat has all demographic 77 Har jamat ke pas puri information hoti hai caste ke tamam logon ghareeb gurba ki information of poor and needy Jahan ALLAH na karay koi divorce ho gaya hy, community solve karey gi. Ab to direct level par buhat ho jata hy lekin aik zamanay main to har matter jamat ko jata tha aur jamat main itnay mukhayyar hazrat hotay thay puranay hamaray baray wo bethey hotay thay k koi masla ho to kisi din iss ko ja k samjhana; un Divorce matters and disputes are also 78 ka kaam hi ye hota tha. Me aisey kaafi logon ko jaanta hn jo ab to nhi rahay ALLAH unki magfirat karay, resolved by elders lekin un ka kaam hi ye hota tha k nahi yr falanay k paas, wo kisi k ghar main problem ho ga wo us k office chala jaey ga k me ap ki jamat ka hn mjhy ye masla hy; wo whi ab 4 5 apnay ikathay karey ga un k ghar chala jaey ga, solve kar dey ga Business disputes are also resolved by 79 Karobari ikhtalafat aur jhagron ko bhi community ke bare resolve karte hain elders Hamaray walid sahab nay kabhi calculator istemal nhi kiya, un ko ap figures bolo wo ap ko total bata dain My father used to do calculations 87 gey, decimal main, unglion pey without calculator Agli generation k naey generation, merey hisab say to thora sa distance aa gaya hy, connect to hain lekin The distance between elders and new 88 thora sa distance aa gaya hy generations is increasing Family values to ab, 1 to 10 lain to merey khayal main hamaray ab to 5 ya 6 reh gai hy, to jo 5 6 ley k Family values will be disturbed greatly 97 aagey chaley ga wo pata ahi 3 pey ley jaey ga … buhat neechey ho ga in near future Shortsightedness is not allowing us to Ab instant ho gaya hy, ye jo losses ho rahay hain na instant ki wajah say k mjhy, me ye kar raha hn is ka 98 look for the long term prospects of result mujhy fori chahiye, wo nhi mil skta investing time in the family Jo hum religion say bhi dur ho rahay hain us ki wajah bhi ye hi hy, hum sochtay hain yr abhi kia, abhi Shortsightedness also taking people 99 batao na abhi kia mil raha hy, wo marain gey phir miley ga, chorr yr away from religion Aur phir ye to system hy, ye ultimately I foresee k kam az kam 20 25 saal main ap ko wipe out hota hua 101 bilkul clearly nazar aa raha hoga. Abhi to plainly nazar nhi aa raha q k baray bethey hain aur us ko usi Today still there is influence of elders tarhan chala rahay hain lekin mera khayal hy aglay 30 35 saal main ye wipe out ho jaey ga Me aik baat apni zindagi k tajarbay sey kehta hoon, k jitney paisey jaib main hoon na us say kum ka business karo. (Kitna? 50%) Nhi 70% lekin ye k … K saath kaam karain, haarney k chances kum hoon A person should do business within his 102 gey, naseeb apni jaga hy technically. Hamaray haan hota ye hy k jis ki paan ki dukan kholnay ki auqat nhi limited resources, one should not jump hoti wo aik bara business khol k beth jata hy, expectation sara kar raha hota hy; ye ho jaey ga, ye ho jaey beyond his capacity ga Jis cheez main expertise ho, kuch kar k aya ho whi karay, ye sab say bara pehla usool hy. Matlab me kar raha hn me ye biscuit bana raha hn aur saamney wala kuch aur bana raha hy, usko finance bhi kar skta hn Without expertise one should not enter 105 sab kar skta hn lekin nhi yr wo mujh say acha kar raha hy aur me ghus jaun baghair tehqeeq k, baghair into a field to start a businesses expertise k aur pata chala us ka bhi kaam kharab kia apna bhi MF (Muhammad Farhan); Nature of Business: Wholesale of gold to jewelers Merey dada ka naam Abu Dawood tha, wo buhat mashhoor thay market main, buhat wo thay aur buhat Grand father started, he had lots of 1 paisa ley kar ae thay India say, bal k Fardili k jo log jitney bhi ae thay, sab say rich merey dada thay. capital Aj say das saal pehley tak to ye hi tha mamla, bilkul ye hi tha. Buhat bari family hy, buhat log hain, ab wo obviously jab wo aik family majoity ye hi kar rahi hoti thi pehley. Aur aisa bhi tha hamarey yahan k jo Memon do not give much value to 5 bachcha, jo larka business main na jaey, us ko bara mayoob samjha jata tha, aur us ko kehtey thay yr is education till 10 years back main qaabliyat nahi hy, ability nahi hy is main, bhalay wo sara din parh raha ho top position par aa raha ho. New generation now coming toward 6 Ab kia hua hy? Ab buhat bara change aya hy, q aya hy ye bhi ap ko bata doon higher/modern education Wo ALLAH keh raha hy jis nay hum ko banaya dunya ko, keh raha hy sabar, mehnat, eemandaari, Patience, hard work, honesty are 13 bunyaadi usool hum apni naslon ko nahi parhaatey, bunyaadi usool hy ye bunyaadi usool, hum nahi golden values parhatey, hum apna business karain gey Hum log agar kisi ko koi property rent out dena chahain, bhae me Memon hoon, agar koi mujhay bolta hy k yar ye Sindhi banda hy is ko property rent par deni hy to me thora sa katrata hoon ruk jao. Acha merey We prefer renting property to Memon, 17 paas option hy k bhae ye Memon banda hy to hum log, hamari community kia karti hy k hum log memons due to their sound financial ko dena ziada prefer kartey hain hum log priority un ko hi detey hain. Q? Baat wo hi hy k hum log dekhtey background and business orientation hain k yr Memon jo hain na wo phir bhi sala karobari hy kuch na kuch lihaaz murawat kar ley ga. Ap yeh dekhain k hum log wahan rehna pasand kartey hain jahan Memon majoirty rehti hy, Memon saarey jitney hain un ki approach hy k jaisey Bohri hain, wo to buhat ziada strict hain, hum say buhat ziada strict log hain, wo to kehtey hain k nahi bhai aik bhi non bohri nahi chahiye. Agha khani boltey hain aik bhi non We live together due to cultural and agha khani nahi chahiye. Memonon main aisa nahi hy khair, ab aisa bilkul nahi hy k aik bhi nahi, mindset similarity, bohri and agha 18 restriction nahi hy lekin prefer ye hi kartey hain k yr jahan Memon ziada hoon wahan rihaaish ho. To khani are even more strict in this culture aik jaisa hy, zaban hy, thora baat ye hy k har koi businessman hi hota hy ziada tar to soch taqreeban regards aik jaisi hoti hy k yr chalo yr iss ko iss tarhan kar lain gey, asani hoti hy samjhaney main aur thora mahool aik jaisa mil jata hy. Sindhi hire sindhi, memon are not that 19 Sindhi apno ko hi rakhte hain, memon dusron ko bhi mulazim rakh lete hain exclusive for employees of other ethnicity Community welfare organization help 20 Community ka jamat system ghareebon ki madad karta hai the needy Morally support hoga, ye dekha me nay families main; financial support relatives k aitebar say buhat kum Relatives used to cooperate but now 21 hogaya hy. they do not

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Summary or meaning of S.No. Actual statements from transcripts statements Relatives main me nay ap say kaha na k mera apna bhai, saga khoon jo hy, Alhamdulillah me kehta hn My brother supported me a lot when I 22 memons bhaion main, families hain jo; buhat, buhat, buhat ALLAH ka fazal hy merey uppar apnay bhaion faced crisis k aitebar say. Me nay Hajj k baad me nay kabhi bhi jo apni hy (Zakat) wo dey do, collection ka jo mamla tha wo khatam I distribute my own Zakat due to 24 kar diya religious constraints Aap ko bari herat ho gi ye jaan kar k bank say hum log buhat dur rehtey hain, buhat dur rehtey hain. Aur We stay away from bank, despite I do 26 me zaati taur par mera account kisi bank main nahi hy, ye aap ko jaan kar herat ho gi. Me roz ka 10 million cash based transactions of millions on say above 20 million say above transaction karta hoon only cash, mera koi bank account nahi hy daily basis Wo jo values thi Dada ki, wo me nay kaha na 10 saal 20 saal pehley buhat thi, ab vo values sab khatam ho Elders had respect and their influence 28 gai hain was valued, but not any more Thora sa bold ho k business karna, local market main, buhat zaroori hy. Me ap ko ye bhi bata doon reality ye hy k shareef admi Pakistan me business nahi kar sakta. Ap likh lain ye baat, mera kehna nahi hy ye; One has to be bold/aggressive in the 37 merey waalid, merey dada, merey rishtey daar, jitney bhi jo achhay log baray log hain wo ye hi kehtey hain market as a precaution shareeef admi karobar nahi kar skta. Me nay start kia merey paas pasia kuch bhi nhi tha, aur me ye kahoon ga logon ko k himmat hy na himmat, 42 uski jeet hy. Paisa hona zaroori nahi hy, theek hy paisa hy lekin wo baad me ata hy, pehley hy himmat, I started again without capital himmat hy na uski jeet hy When there is a will there is a way, 43 Agar ap nay himmat kar li ALLAH ta'la ap k raastey banae ga Allah helped! Me nay partnerships ki, aik hamaray jo bhai thay unhon nay mujhay invest kiya, sab say pehley hum nay I partnered with my brother, he 44 start kia, sagay bhai nay, us nat mujhay support kiya sb say pehley invested Behar haal dobara start kiya, phir hum nay company banai, phir wohi teeno bhai hum aj bhi compnay me hain, hamari company hy, phir hum nay sleeping partner banae; aik banaya, do banaey, teen banaey, aj 8 9 Three brothers now working together 46 partner hain hamaray, hum teeno working partner hain aj bhi, 6 7 saal say waisey hi kaam chal raha hy aur as partners jo pehley kaam karta tha us say bara kaam karta hoon Alhamdulillah, jo 2010 say pehley karta tha us say bara kaam karta hoon Me nay dekha hy k 99% log kharay nahi hotay totnay k baad, aik jo admi toot jata hy na phir wo khara 48 nahi hota aur aj k daur main to bilkul khara nahi hota, mujhay nahi mallom ALLAH nay kaisi gaibi madad Allah grace got me back on the track ki merey saath Jo gaibi madad hoti hy wo me nay apni aankhon say dekhi hy, ALLAH nay mujhay dikhai hy, Dunya me 49 Allah is the provider of sustenance har cheez naseeb hy Me nay kaha Razzaq bhai, Naseeb bikta hy, maal nahi bikta, ye ap likh lo. Un hi k potay nay mujh say ye It's not your efforts, but naseeb that 50 sawal kia kuch arsay baad, us k dada nay us ko foran bola beta ye mat pooch iss say tu k naseeb bikta hy brings results maal nahi bikta Merey abbu aksar kehtey hain hum log jo Memon jo business ko priority iss liye detey hain aur job ko iss liye nahi detey, abba kehtey hain k 2 lakh rupay agar ap ko job mili hoi hy na wp ap ki fix hy wo 2 lakh 51 Job does not let you grow rupay hi ap ko milen gey, aur business main agar aj 50 hazar rupay kama rahay hain to kal 50 lakh bhi kama saktey ho ap. ALLAH ta'la nay barkat di hy business main, 1% ya pata nahi kuch 10% hy jo job main di hy aur 80 90% Islam says Business has barakat, 52 ya iss tarhan kuch ALLAH ta'la nay karobar main barkat di hy, to abba kehtey hain k karobar main barkat reason for Memon community to be in hy iss wajah say Memon community main business ziada hy business Uss din me may soch liya k ye sab mujhay seedha karna hy, me nay kaha jahan say bhi ye aa raha hy kaam I strived to establish a purity system in 54 do number ho raha hy iss ko khatam karna hy, pehley to me nay bola ab jo bhi maal bahar say aey ya jo me the market, initiative! khareednga us ko mujhay check karna hy Karachi main sirf 3 logon k pas SRX machine hy, sirf 3 logon k pas thi, me nay faisla kiya, buhat bold Daring!!!, take risk, due to 100% cash 55 decision tha merey liye to buhat mushkil decision tha financially bhi aur waisey bhi, 12 lakh rupay ki wo handling SRX machine hy phir us ki maintenance alag hy maheenay k aitebar say Consider Shariah knowledge as Sharai masail; 5 business aisey hain jis main sharai masail hain: Gold, Silver, Dates, Barley aur Wheat. Ye 56 important, business transactions needs 5 cheezon k karobar aisey hain jin k sharai masail ziada hain, ap iss main udhaar nahi dey saktey to be vetted accordingly Karobar main ALLAH ta'la nay barkat daali hy, jab hum closing kartey hain to hamari aqal aik taraf hoti Our calculation does not add up but we 60 hy anur hamari closing aik taraf hoti hy, ALLAH kahan say barkat daalta hy, kaisey nafa hota hy hamain are still in profit, barakat! nahi pata, to ye sara nizam ALLAH ta'la chalata hy hamain nahi pata Agar me sach par hoon, haq par hoon, me nahi darta kisi say. Han agar me galti par hoon to chotay 65 Not afraid of any one when I am right! bachchay say bhi mafi maangta hoon k yar merey say galti hoi hy MN (Muhammad Nazir); Company Name: Creative Caterers Start humne 1948 mei kia jab hamare dada yahan aae pehle unhon ne cut piece ka kam kia boltan market mei phr kapre ka kam kia.hamare uncle wahan kuch letter type kar rahe the aur pakore khane ke liye mangwae us pakron ka paper bahar ka tha to wo telegram kar rahe the us waqt kisi ko to wo jab paper aaya Grand father started a business in 4 inhon ne kaha jab ja raha hai 8 10 rupees mei to do lines likh ke bhej dia.bahar wale bandhe ne kaha Pakistan after partition december mei aaunga to uncle ne maal store karna shuru kia thora bohat carpet ka krte the kisi shop se. Jab 2 wo parties aae unhone ne hum se kam karna shuru kia 1996tak.bohat ache tareeke se kam hua. Me 1975 mei aaya hun is buisness mei lekin actual kam banwane ka 1982 emi mene start kia.

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Summary or meaning of S.No. Actual statements from transcripts statements Jab me aaya business mei mere walid sahab ki tabiat kharab hogai phr bi mene matric pass kia aur lahore chala gaya whan ek shop thi hamari kiyun k ye kam whan lahore side hota hai phe mei wapis aaya kiyun k Family internal dynamics affects 6 mere walid sahab ki tabiat kharab hogai phr mene yahan factory 6 mahine bad start ki 6 mahine tak aise business dynamics, health of father kam bandh raha .uske bad start kia to ab tak kar raha hun Expense of extended family as a 9 Hmain kuch rishtedaron ka bhi khiyal rakhna parta hai business target Manufacturing factory mei nh hoti shuru mei bs factory mei hui manufacturing lekin factory mei mehnga 11 parta hai islye iska na gharon mie kam hota hai. Jaise kisi ne apne ghar mei ya ghar ke smane jagah bana Producing through cottage industry ke wo hume maal bana ke dete the hum unko daaga wager asab dete the Dada ki death ke bad kisi ne alag nh kia kam bs ek uncle alag hogae. 5 bete sath the 1 alag hogaya.lekin temptations competition between 13 humne 1993 se alag kia kiyun k jab bache hue wo bardash nh karte family members 3rd generation jab aae acha khasa kam sath kia.hum logon ne 1994 se alag kia kiyun k jab bartan ziada hote hain na to har jagah takrate hian us se behtar hai alag hojaen.asal mei masla ye hai jab sath hotee hain The 3rd generation dispersed the 13 na to samjhen is mei 4 departmnetds hain ek department bana raha hai ek kehta hai ye sell karo ek kehta business hai me bahr se order lun hona ye chahhiye k sab banaen bi aur sab bahar jaen. Dil kis ka nh karta k wo bahar jae to bahar jane ka sirf ek ko milta the to us se ye hota hai sab use bolte hain ye nh karna aise karna. Propery distrubute hui phr maal distribute hua. Mujhe 2 shops mili kisi ko factory de dei kisi ko maal de Business assets were distributed in 15 dia.kam already kum hogaya tha to distribution ke bad business pe itna nh para kiyun k udhaar mil jata hai Inheritance Nh bank se nh lete. Me jab apne walid sahab ke pas jata tha unko yahi kehta tha k bank se nh len.wo kehte the bank wale puchte hain k kahan se paisa aaya to me unko yahi kehta tha aap lete kiyun hain unse mera No bank loans, father used to take, I 16 hamesha unse isi bat pe jhagra hota tha k nh len bank se.me unko islye kehta tha ya bank se lena choren used to fight against it otherwise mujhe alag karden. Bank se paise leke mujhe gunah mei shamil na karen. Phr hum alag hogae.dekhen loan mil jata hai hume bi mushkil hui hai paison ki lekin hum bank se kabhi nh lete. Market se mil jata hai mehnga milega lekin mil jata hai.Dekhen ye hota hai agar mei use 41 pe le raha hun 22 Market / suppliers gives credit paise to me 6 mahine ke bad bi dun rate wahi hoga jo pehele done kia. Sood bohat kharab hai. 24 Bhai ke sath parthership hai Brother's still involved in the business Sare samples pare hote hain taqreeban 16 17 samples ready hote the agar jo bi cheez pasand karta tha aur phone kar ke order dete tha wo order bi 12 15 din ke bad aana hota to hum immediately kam start kar dete Honoring commitments, respect to 26 the.Hamesha pyar mohabtt se company se kam hota tha.paise khae jate hian ye factor hai lekin wo party ne customers aakhir tak discount diya.jan unhon ne kam bandh kia to hume batyaa k kam bandh kar rahe hain aur jitne paise the wo de diye kabhi khae nhi. Aaj kal kisi pe bi bharosa na karen meomns pe bi nhi. 30saal pehle bolte the k menon jaisa koi nh. Pehle Trust has been reduced even in Memon koi agar aake ye kehta tha na k isne mere paise khaen hum log kabhi ye nh kehte the k isne khaen hain 28 community, 30 years back corruption kiyun k hume pata hota tha k ye sath bethenge hisab karenge aur kuch mahine bad hi lekin paise dega was unthinkable khaega nhi lekin aaj kal kisi pe bharosa nh karna chahiye chahe hum hon ya wo. Jaise 2008 mei slump aaya tha south africa ki party thi ek jise hum maal bhejte the. Is slump ki wajah se mere 1 crore gae. Quetta se phone aate the k payment de do to me unko kehta tha halat dekhen me de dunga lekin kuch time ke bad. Galiya dete the me unko bolta tha galiyan dene se paise mil jaenge. Mene ek Trust was a trade mark of Memon 30 ek se khud call pe bat ki personally peshwar gaya aur unko bola itne itne time mei dunga mene apni car community sell kar ke paise de diye. Mere paise gae jisne khae aaj wo pakistani tha dar badar ki thokren kha raha hai cigrette pene ke uske pas paise nhi.interest ka koi bi kam kharab hai. Aaj kal logon ne apni zarurten badha lee hain. Ek phone hi dekhen ek android phone 8000 ka hai aur ek Over spending on luxuries is forcing 33 80,000 ka apki marzi hai aap 6000 ka len ya 80,000 ka people to corruption Media ne bohat kharab kar rahi hai aaj bi aur pehele bi . America mei ye haal hai k jo bi media pe aata hai Media is responsible for spreading 34 wo such samjhten hain usko lekin yahan koi bharosa nh karta koi sacha nh manta kiyun k sab paise leke consumer culture kam karte hian yahan Allah ko mujhe rizq dena hoga wo mujhe dega aaj nh lekin kabhi na kabhi dega zarur.Mujhe apne rab pe 36 Rizq is from Allah yaqeen hai Ab ek choti missal hai sign board ki ek thora sa aage karega dusra aur aage karega teesra bahar nikalega 37 mene jab pucha ye kya to kaha dur se nazar nh aaenge hum.mene kaha sign board se dhanda chalega jab Allah will send the customer tmhe pata hai tmhe dene wala kon hai Parha likha hona zaruri hai lekin Maa Baap ka adab bi karna zaruri hai.parhai ke sath market ka bi pata ho After metric education, the child 38 matric ke bad 3 4 mahine ke liye kam seekhna chhaiye phr secondyear ke bad chuti mei karna chahiye phr should work as an intern aap seekhenge. Paise ke liye logon ko kam nh karna chahiye. Lekin agar khali parh ke market mei aanege to pata chalega k yahan marketing alag hai jo apne parhi hai Practical knowledge is far better than 39 wo alag hai theoretical knowledge BBA MBA ka bohat faraq hai agar aapki company mei sirf 2 log hi BBA/MBA hain to bohat faida hai wo BBA / MBA knowledge is very 40 2 log hi sara kam karlenge. Koi nuqsan nh is mei beneficial for business Hamare time mei bache maa Baap ki izat karte the lekin ab nh karte.parhaen zarur lekin Maa baap ki izat Respect of parents is important, but not 41 karna bi sikhaen.har jagah yahi hai k maa Baap ki izat karen happening Media ye to sab se easy sawal hai. Media ki wajah se bache izat nh kartein Internet .koi achi wajah se use Media is responsible for making 42 karte hain koi bure kamon ke liye use karta hain.lekina pakistan mei 30% aise log honge jo internet kam ke children disrespectful liue use karte hain baqi to galat ka ke liye karte hain. Hamre yahan shadi community ke andar hoti hai, jaitpur wale jaitpur se karte hain, bantva wale bantve se Marriage happens within the sub-casts 44 karte hai, caste ke bahar naheen hoti hain within the community

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Summary or meaning of S.No. Actual statements from transcripts statements Disputes to be resolved best without Koi system nh hai dispute resolve karne ke liye 3sra insan hamesha kam kharab karta hai. Sab se behtreen involving third party, involvement of 46 tariqa ye hai k agar hum dono ke beech jhagra hai to hum dono resolve karen 3sre insan ko kya pata. third party escalates the problem, disputed parties should sit and talk Ek insan gali de raha hai to dusra chup kar ke bethe.dusra kuch bole wo to chup kar ke sune.dekhen agar me kuch bolunga to aap bologe na agar mei kehna hi bandh karun to koi kuch nh kahega.sab se behtar hai Madni channel, Molana Ilyas Qasri: ek 47 chup rehna. Agar aap madni channel dekhte hon to Molana Qadri sahab aate hain kabhi aap card parhna us chup 100 sukh mei likha hua hai ek chup 100 sukh. Mere hisab se 1%, 2% honge jo fail hue honge community mei business to har koi start karta hai jaise mere 2 cousines the ek ne chawal market mei kam kia ek ne daal market mei.Chawal market wale ko koi masla 48 nh hua kiyun k wo aage maal sell karta tha. Daal market mei jo karta tha wo maal leke aaya lekin usne Negligible failure rates in community aage sell nh kia phr prices jab gir gaen to usko 7 8 mahine bad paise mile to buisness chala lekin 1 saal ke bad chala lekin chala sahi. Agar apne dimagh bana lia hai to phr business chalta hai. Business start karne ke liye sab se pehle market mei udhar ka kam dekhna chahiye.ab market mei apke janne wale hoge wo apko jo bataega. Jo aapko bataega wo apki gurantee deke bataega kiyun k usko pata 51 Patience when giving credit hoga yahan paise marenge nhi. To agar koi 6 mahine laga raha hai wapsi dene mei kya pata usko koi mushkil to sabar karna zaruri hai kiyun k nafa aap kama rahe ho Kam hojata hai bs time lagta hai. Jahan market develop hai wahan kam karna chhiaye iske liye market ka 52 Setting up of business: takes time survey karna zaruri hai aur link hona bi zaruri hai jaise aap ka link tha islye aap mere pas aae Few people are in economic difficulty, Hamari community mei taqreeban koi na koi kam karta hai.family support ke ilawa community koi na koi they get financial support from 59 kam karwati hai.jaise koi shop kholna chahta hai hum uska 12 mahine ka rent dete hain.ye zakat ki basis pe community support system, Zakat is hota hai aur paise jamah karte hain sab iska system hai pura. used to help needy start a business

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Appendix B-2: Selected Statements from Transcripts (Chinioti)

Statements extracted from transcripts of interviews of respondents from Chinioti Sheikh Community referred in Chapter 4, 5 and 6

Summary or meaning of S.No. Selected actual statements in Urdu from transcripts in Roman Letters statements AB (Adil Bashir); Company Name: Rainbow Traders I started my career as a salaried person in different localities in Karachi.Like as broker or clearing and 2 Started with a job forwarding agent/clerk, Imports pehly mery susar kia karty thay, to unho nay mujhay 4 documents dye or me clear karaata tha to phir mene dekah kay First job in uncles business is me charm ziada he to phir mene yahi Increased expense by wife is a Begum ke akhrajat barhnay ka bhi bara part hai.if house hold expenses increase, so we have to do 8 motivator for the business man to more than our efforts and limitations. work harder Phir jab me is line me aya to poora pakistan ghomta tha,taqreeban 18 din ka tour hota tha, Karachi say Hard working, wife pleaded to work 13 quetta jata tha or phir wahan say Rawalpindi tak jata tha, is pooray tour me different items ki supply less karta tha 1% commission Hamary barhay itna risk nahi lety thay,lakin hamari generation nay thorha risk lena shru kia,business 17 me hum apnay customer per 4 say 5000 chorh dety hen.or apnay ghar per bhi laga dety hen.han lakin Affordable loss principle simplicty bhi honi chahye saath me. Trust is tarha bana kay k agar mene un say 100000 ka udhar liya he 1 months kay lye to mery koshish hoti thi kay unay me 20 din me wapis karon, wo mujhay phone nahi karty thy ka humay aa k credit 18 wapis karon,me khud un kay office me jaa kay unki payment waqt say pehly deta tha. Isi tarha Suppliers evaluate before giving credit goodwill banti hai. Ek do dafa wo cash transaction kary,phir jab dekhty hen k achi chaal chal gye he to creditde dety hen Nahi hamari brnahces nahi hen,hum nay distributor bana lye hen,un say contact karty hen,wo payment jama karty hen hum supply kardety hen, supply bhi limit kay hisab say karty hen, or har Organic growth is better than big 20 banday ki limit alag hoti he,kisi ki 1000000, kisi ki 1500000,or isi tarha hum business karty hen,jo jumps banda pehly hum say 50000 ka maal leta tha wo 500000 ka lena shru hoa,is tarha limit bhi change hojati he,Lakin mehant ka daman nahi chorhan chayee,is waja say barakat bhi aati he Is tarhan bhi hota he,kisi partner k home expenses ziada hoty Increased expenses by one partner 24 hen to wo apna profit us may use karta rehta he,lakin is cheez create relationship problem between ko hisab ay lay kar chalna parhta he partners Profitable businesses maintain the 25 Jab tak profit horaha hota he sab cheezain achai lagti hen relationship of partners Clash ya phir confilict tab aata he jab expense barh jaye or Increased expenses of partners cause 26 income itni na barhay,to koshish karni chahye k income ziada conflict, income should continuously barnhay or expense control me hon. increase Main reason ye he k shaid un k bachay itnay mehnti nahi nikaly kahin na kahin nazriat ka ikhtiaf Generation gap also cause conflict 28 nazar aya apas me father/son kay is tarha bhi hosakta he k young generation ko aagay aany ka mouqa between generation nahi milta or jinhon nay mouqay die wo bohot aagay nikaly Ye bhi haqiqat he k hamesha next generation ziada intellegent New generation should be given 29 hoti he,mery bachay hosakta he k ziada intellegent hon or ye chance baat mujhay samjhni chaahye.new generation hamesha aagy ka sochti he or ziada aqalmand hoti he Anwar Tata kay naame say unho nay apnay bahcay ko job Making kids experience how to work karwai to mene un say poocha k job q karwai to unho nay kaha kay zara tough life bhi dekhain k paisa 31 hard for money makes them realize the kis tarha earn kia jata he,ye ehsas bhi dialana zarori he.aap subhah 9 say raath 8 tak rehty hen or boss value of hard earned money kia kia kaam karwaty hen.to apko ehsas hota he Jo step by step aata hewo ziada mehnti hota he,ek dum decision lay kar ap koi baat krdenn is behtar Slow growth is stable, quick growth is 34 he kay experience kay saath aap halaat ko samjhen,wo ziada behtar hota he,ek dum oper jana or phir more risk prone. After failure it’s girty houye sambhal jana mushkil hojata he,ahista ahista oper jana chahye. difficult to recover When partner do not work other Har banda lagan say apni comany ko oper lay jaany ka sochay, to phir koi farq nahi parhna chahye. partners work then it can create Ab gar 3 partners hen or, ek ghar beth kay sirf profit enjoye karha he to is baat nahi banti,apasme 35 conflict, all partners should equally understanding say kaam hota he to hi progress hoti he, internal matters ko efficiently handle karna contribute even when they are chahye relatives, nepotism is bad Han is tarha hi he,faraz ek choty business kay lye bhi kam say, kam 1 caror chaye hota he jis shop,raw material or credit waghaira ka expense hota he then us kay baad aap jaa k kay monthly 70000 earn Educated new generation is getting 38 karty ho or dosri taraf ek MBA he wo sidha job kar kay 60000 earn karha he to wo ziada behtar he inclined toward job bhaly hi business me aagay jaa kay ziada chance he.lakin job me aap aircondition me bethay hoye hen or 60 say 70 thousands earn kar rahy he to wo bhi ek tarha ka business hi hoa he

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Summary or meaning of S.No. Selected actual statements in Urdu from transcripts in Roman Letters statements Doing business globally require the Lakin ab international business bohot barh gya he,hamari, community bhi aagay barh gye he,ab us new generation to get higher 39 kay lye achi education,proper english aani chahye business conversation me asaani ho jati he qualifications for better global communication Proper english aani chahye business conversation me asaani ho jati hemene BA kia,agar me or aagay Experience of old generation has parhta to saari correspondence khud achi si kar sakta tha or business ko or acha barha sakta tha,lakin taught them that higher education is 40 ajakal to Email,whatsapp pay business dealhoti hen,pehaly to TELEX or FAX hoti thi,hum ksi typest important, speaking English is say fax bana kay nhej deta tha,lakin ajakal to 5min me business deals hojati hen important 45 Imandari,diyantdari se kaam karo Please teach kids how to be honest In case if a supplier default its stupid Agar wo defaulter horha he, or agar mene shor macha dia to jo market say usay doosri jaga say credit to make noise in themarket. If u do mil raha he wo bhi ruk jayega or mery 50000 ka invetment hoa he wo bhi nahi mil payega, ab me then others will also stop business with 46 market me yehi kahonga kay sab acha jarha he,taa kay dosry log usy credit py maal dety rahen or me him, and u will not be able to get your apni payment leta rahon. lakin agar mene shor machya to sb apna paisa khench lengy or ulta mery lye money out also!!!!!! Let others do mushkil ban jyegi. business with him, so that you can get your money out … 2 lacs kama rahe hain 3 lacs expense aara hai tou kya help karainge dosray ki behen bhai ki, bete ko People do not help relatives much due 47 new car chahye cbm main parhna hai to increased personal expenses Saving karni hi nhi chahye, jo saving karyga wo business nahi karskta. Businessmen ka kaam he har cheez daao pay lagao. Jo saving kar ke business chalaayega wo aagay nahi barh sakta.ye thinking Profit should be reinvested for 51 normally service class peoples ki hoti he. Business sochta he kay jitna lagonga utna mily ga, agar ye business growth soch ksi me ajye to business nahi karsakta Jo ziada lagata hai wohi jeet ta hai, yeh bhi ek jua hai,dilairi, aur faragh dilli aur imandari sub zaroori Business mindset: Courage, honesty, 52 hai. Dar dar ke khelne se ziada naheen hoga open minded (faragh dili) Parents must be respected and valued, Waldain ki isszat karna both zaroori hai, unhi ki duaon se insane ko kamyabi milti hai, new 55 their prayers is important for success. generation jo is ki samajh naheen hai The new generation lack this Bs menhat karen,imaan dari say kaam karen,cheating nahi karen, agar app orignal maal bol k saleout Honesty is the key, one must not cheat 56 karehy hen to,original hi saleout karen no matter what Mehnat aur kismat ka bara role hai,bohat agay nikalne k lye, bhut mehnat ki ho zaroori 57 Taqdeer!!! naheen.samjhdar alag cheez hai naseeb apna apna hai SS (Sadaqat Shafiq); Company Name: Rainbow Corporation Chiniotis basically shuru say imaandar thay aur mehnti thay. Acha aik aur cheez mein nay dekhi hay We were hard working and honest, 2 ... Jo apnay tajarbay ki bunyaad peh ... Chiniot mein reh kar taraqqi nahi ki logon nay honor commitments 'Saving' hay na... Misaal kay tor par aik admi ki us time par income 10 rupay thi na... Toh usnay kharcha kia 1 rupay ka. Basically unhon nay saving ki. Aur 'show bazi' mein nahi gaye. Jo generation thi hamary dada ki. Uskay baad wali jo hamaray waalid ki generation thi...same protocol unhon nay Chinioti saved and did not spend on apnaya. Agar unki laakh rupay income thi toh ghar ka kharcha rakha unhon nay 5000-6000 aur bara lavish or increasing standard of 3 dab kay aur saving ki. Jadaidain lein. Business mein invest kiye. Jo income ho rahi thi, usko invest kia livings, invested in business, lived a business kay andar. Usko invest kia properties kay andar. Usko factories kay andar invest kia. Usko very simple life khanay peenay kay liye, ya ayyashi kay liye invest nahi kiya. Bari hairan gi ki baat hay aik baat bata raha hun, deen say itna lagao nahi tha jo meray walid sahab wali generation thi 6 Waqt kay saath change karna apnay aap ko...business mein sab say ziada zaroori hay. Change necessary for survival Professional approach, marketing Professional system kay saath... Poori marketing team banayi, advertisements kay budget banaye system, innovative marketing 10 usnay. Business chota tha ya bara tha, pooray marketing system kay saath woh launch how approach by a friend became successful Professionlism 50% and 50% naseeb hay . Naseeb mein hoga toh aap agay jayein gay. Jitna marzi hay 12 aap kar lain. Meri aik brand fail howi hay. 'Rainbow lifaan' kay naam say. Usnay 'crown lifaan' banayi Taqdeer thi mein 'rainbow lifaan' banayi thi mein nay. Meri brand pitt gayi. Us mein meri ghaltian thein. Inkay mardon say ziadah inki aurtain naik hain . Allah ki raah mein kharch karnay walay. Allah kay samnay jhuknay walay. Aur namaz rozay kay paband... Misaal ...kehna toh nahi chahiye ...mein nay Chinioti are wealthy because their 13 apni walda ko tahajjud chortay howe nahi dekha. Aaaj tak mein nay apni walda ko... Woh tahajjud ki women are very religious and give uthi hoti hain. Fajr tak woh jaagti hain phir soti hain. Toh yeh cheezain bohut kam communities mein charity hain. Apnay kharchay bananay kay liye unhon nay apnay ... Flats hain. Betay ki shaadi howi, aik flat aur We have increased our personal saath wala lay lia hay. Khareed nahi saktay toh kiraye par lay lia hay. Unhon nay baray baray expenses, brands and stuff, 15 banglay, kothian, kaarain [cars] nahi lein. Woh motorcycle par bhi kick martay hain, international tours … therefore not jidhar 14:01 market jana hay, pohonch jatay hain. Hamain chahiyein gaarian. Kyun kay humne apna able to compete, living standard high kar dia hay. Ab aaj ki generation ki taraqqi ki speed jo hay.. Meray khayal mein... Pichli generation say kam hay. Because, hum loag chalay gaye hain show sha mein. Hum loag kothioin kaaron mein chalay gaye Increased personal expenses will slow 16 hain. Hum loag branding mein chalay gaye hain. Shoes lay nay hain toh Nike kay lay nay hain, ya our professional growth 'Perry Garden'

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Summary or meaning of S.No. Selected actual statements in Urdu from transcripts in Roman Letters statements Waalid sahab nay koi financially help ki, apna business start kia. Waalid sahab alag business kar rahay hain, woh alag business kar rahay hain. Mujhe totally support kia meray waalid sahab nay. Aaj 17 isi tarah mein waalid sahab kay saath hi rehta hun. Neechay woh rehtay hain, upar mein rehta hun. Financial capital from father Aaaj tak mein unay saath hun. Business mera alehda ho gaya. Unhon nay mujhe finance di, aur mein nay phir uskay andar apni taraqqi ki Very strong social relations, Community wise mein nay aik cheez dekhi hay kay hamara aapas mein jo social relation hay woh 18 information related business bohut ziadah strong hay opportunities are shared Hota kia hay kay hamaray haan hojati hay choti umar mein shaadi. 22-23 saal mein shaadi ho jati hay. Marriage happens at an early age Insaan ki umar jab 40 say upar hoti hay toh beta bhi jawan howa howa hota hay. Woh choti umar 19 hence starts earning also at an early mein karobar mein ajata hay 20-22 mein. Karobar mein ajata hay ab woh baap beta dono...agar 2 phase betay ho gaye... 3 betay ho gaye toh woh ahista ahista karobar mein anay shuru ho gaye hain. Larkay pehlay nokrian kartay hain. Nokrian karnay...nokri nahi samajh ati toh brokery kartay hain. New ones either do job or do middle 20 Kapra market ki brokerage ho gayi... Ya clearing, forwarding ka kaam shuru kar day tay hain. Wahan man thing to gather money to start say chaar paisay bantay hain, phir apnay kisi business mein aa jatay hain business later ... Aik insaan ki goodwill bhi ban jati hay. Kay yaar yeh banday yeh theek hain. Yeh jo kahain gay, yeh cheez thek dain gay. Agar Taiwan yeh kahain gay, toh Taiwan dain gay. Yeh hamari mashhoori 23 Goodwill made by father ho gayi hay wase is baray mein. Kay meray waalid sahab nay kaha kay Thailan ki hay toh Thailand ki hi hogi. Japan ki hay toh Japan ki hi hogi Jahan say hamain quality milay gi hum lain gay aur usko apnay product mein ... mostly toh hamari item China say import hoti hain. Lekin local jo items hain, uskay liye bhi hum quality dekhtay hain ... 25, 26 Supplier selection on merit Dealer ka yeh hay kay uska reference hota hay. Market mein usnay kitnon ka paisa khaya howa hay ya nahi khaya howa. Woh uski apni PR hoti hay. Koi community based dealer nahi hota. Meri product mein jaan nahi hay toh istemal nahi karna. Kyun? Mein sure hun. Mein apnay tor par sure hun kay mein jo cheez day raha hun inko woh paayedaar hay. Asal cheez yeh hay! Mein nay Consistent product quality is crucial 27 maar jo khai hay na...pehlay jo apni brand mein...us mein yeh tha kay mein is cheez par itna strictly for customer loyalty amal nahi kar raha tha. Mein halka price kam ka bhi maal milta tha ... Lay atay thay apni product mein day day tay thay. Shikayat ati. Phir hamara jo hay 'claim system' hay Karachi mein reh rahay hain toh meri kooshish hoti hay kay mein Urdu speaking larka rakhun. Aur Sindh kay liye mein nay saray Sindhi speaking larkay... Har station peh me ra marketing staff hay... 30 Marketing executives jo hain... Woh Sindhi speaking hain. Peshawar wala Pashto speaking hay. Pindi Inclusive employment policy wala jo hay woh Hindko bolta hay. Isi tarah Punjab mein Punjabi bolnay wala. Siraiki patti mein Siraiki bolnay wala. Kyun kay wahan kay locals kay saath jo hay woh banda Employees kay liye... Bilkul uskay liye written policies hain. Employees kay liye aur khaas tor par 32 jesay humnay ...increment ki policy hay. Ya apna...bonus ki policy hay. Ya woh chor kay jana chahta Documented HR policies hay. Ya hum usko nikaalna chahtay hain. Woh written aik agreement hota hay. Community wise hum loag. Dil mein zaroor rakhtay hain. Maafi talafi wala chakkar nahi hota. Jo Revenge, not forgiveness if someone islam mein hamain kaha hay na kay maaf kardo ... Woh nahi hay. Business wise rivalries rehti hain. 36 create problems, even if he or she is a Jisnay bura kia...community wise nahi..."jissnay" hamaray saath panga lia, dunya gol hay. Kahin na community member kahin aa kay...usko hit karna hay. Agar mein bankon kay paas jata hun toh soodi kaam hay. Us peh toh humnay pehlay din say maar di hay lakeer . Kay bank kay paas nahi jana. Lekin esa nahi kay hamari bradri bankon kay paas nahi jati. No bank loan, but big groups use 39 Baray baray group jitnay bhi hain, sub nay bankon kay 25 25, 40 40, 50 50, 100 100 crore rupay banks money nechay lagaye howe hain. Esa bhi nahi hay. Kyun kay hamara kuch ta'alluq esa ...esay maslak say hay kay hum iss chakkar mein jatay hi nahi hain. Actually hay kia kay mein nay apko aik cheez batayi kay hamari ladies jo hain na, unka bhi apas mein Ladies are very much welfare oriented, bohut ziada interaction hay. Ab kahin pata lag jaye kay kisi ki bachi ki shaadi honi hay. Aur woh bus 47 but do not showoff when giving an san 68:04 mein ho jati hay. Kesay ho jati hay kay iss haath ko pata bhi nahi lagta, uss haath ko pata charity or making a social contribution nahi lagta. Lekin ho jati hay. Aur behtreen ho jati hay. Indirectly, kay yeh jo hamara religious jo hay na, yeh point bohut ziada strong hay. Hum apnay haath say na karain, lekin meri maan kabhi kar rahi hogi, ya meri biwi kar rahi hogi, ya meri beti kar rahi Males give money to the women for 48 hogi. Kuch na kuch kar rahi hogi. Kuch na kuch esa kaam jo hay na woh andar khanay ho raha hoga charity work toh meray...yeh dil mutmain hay. Hamain apni zakat ki calculation nahi karni parti. Hum day chukay hotay hain saal pura honay tak na, uss say ziada hi day chukay hotay hain alhamdulillah Mujhe aaj tak koi mulaazim chor kar nahi gaya siwaye aik kay. Jisko tora hay company walon nay. Aaj tak! Meri jo 25 saal ka karobar hay. Jismein mera personal toh aap lay lain kay mujhe... 2005 say No employee left the business except 49 lay kar 2016 tak...11 saal kay karobar mein, personal karobar mein, mujhe aaj tak koi mulaazim khud one in last 25 years of experience chor kar nahi gaya Emotional bonding with the employee, Woh increment mill jana, ya uski zaroorat kay upar usko koi, zaroorat hay toh mil jani. Toh iss wajah go out of the way to support their say woh phir mostly. Aur yeh community wise aik bohut bara strong point hay. Kuch loag hotay hain 50 family issues, have a separate fund for exceptions toh hoti hain har jagah peh. Lekin aik bond hota hay hamaray haan mulaazim ka aur uska the welfare of the employees, using bhi aik bond sa hota hay Zakat. Meray waalid sahab nay mujhe...ya mein nay hi parr nikaalnay shuru kar diye, kay ab mein nay kuch business karna hay, aur business karna hay. Toh hota kia hay kay waalid sahab kay zinda hotay hi, Parents usually divides the business or bachay apna business set kar letay hain. Ab jinkay paas aik hi beta hay. Woh kia kartay hain, woh toh 52 separates the business when the are phir totally phir baap kay business par raaj kartay hain. Jesa mera sala hay. Toh uskay waalid sahab jo alive between the siblings hain fout ho gaye hain meray susar jo hain, jo unhon nay kuch kamaya howa tha, jo unhon nay empire banayi thi, woh uskay hand over ho gayi. Ab woh uskay upar hay kay woh behnon ko day na day

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Summary or meaning of S.No. Selected actual statements in Urdu from transcripts in Roman Letters statements Partnership ki, apnay salay kay saath. Kay bhai yeh meri community hay. Ye meray paas finance hay. Aur yeh brand banti hay 10 crore rupay mein. Meray paas toh 3 crore rupay hain. Kaam mujhe karna hay. Toh usnay kaha theek hay. Mera aik dost bhi hay. 3 woh laga raha tha, 3 mein laga raha tha. Humnay mil kar aik brand banatay hain. Hum nay phir brand banayi. Iss tarah bhi hota hay. Lekin yeh official partnership nahi hoti. Yeh internal partnership hoti hay. Wase iss company ka aik hi sole Partnerships often happens on 53 proprieter hoga...hota hay. Internally jo hay uski likha parhai hoti hay. Stamp paper aur yeh sub kuch. informal basis, the written contract is Kyun kay hum loag ziada tar jo hay na yahan toh hum jatay hain yaani kay baray jo group hain woh also done informally 'private limited company' peh jayein gay. Aur jo chotay group hain ya choti jo companies hain, woh sole proprieter par hi jati hain. Na partnership peh jayein gay. Na yeh jo hoti hay...kia naam hay...different jo companion kay standard hotay hain. Public limited par bohut kam jatay hain. Ya private limited kay hongay ya sole proprieter kay hongay. Bohut kam. Failures hain. Misaal kay tor par yahan par silky ka karobar howa tha. Silky kapray ka. Silky kapray ka karobar howa toh crisis aa gaya. Unhon nay kayi shift kiye apnay. Meray bhai kay 54 susar hain woh tape kay kaam mein chalay gaye hain. Pehlay kapray ka kaam kartay thay ab tape kay Negligible failures kaam mein chalay gaye hain. Nahi chala. Lekin hamara jahan tak mein nay...meri soch hay, mera toh business jo hay woh different shaakhon mein barh gaya hay. When contract is not in writing it leads 55 Larai hoti hay. Likha parat nahi hoti hay. Larai hoti hay. Woh meray kha gaya woh meray kha gaya. to conflict SJ (Salman Javaid); Company Name: Aayan Creations Community basically that is a social affiliation, primarily and we identify it’s an umbrella where we identify different Khandaans. And you must have heard the names boras and maqbools. These are What is a community, social sub-branches, khandaans and that is how we affiliate with community and specially aapnay dekha 1 affiliations, we marry within hoga aik trend “bahir shaadiyan nahi hoti” Memons aur Delhi walas. This is how we interlink aur sab community … juray huay hain aapas main koi kahin say koi kahin say and primarily social affiliation, so that is why we call it a community. Business? Daikhain bilkul hotay hain. Damaad k saath you can perform, to accommodate bhi kia jata hai barri families main. And you know jo aap baat kar rahay haina in treating it primarily because of Son in laws are helped by in-laws to 3 the shaadi reason k please yeh hai k is main is liye expensive ghar main shaadi ki jati hai k throughout help start a business. ataa rahay ga paisa waisa different occasions pe wo substantial hoga. Apko agar business entrepreneur ab aye hain when people have opened up restaurants, innovative Modern educated entrepreneurs are 8 ideas jaisay bistro walay hain, even city school is being run by chiniotis. Bohat kam hain jo aapko going toward innovation unconventional business main milaingy gy. Family main aik trend chalta hua araha hai to usi main expertise, guide kernay walay bhi mil jatay Family tradition help new comers start 9 hain businesses Daik hain maine apko bataya hai k since I was a travel agent. When I was opening up my travel agency to us waqt I had this strong faith k meri community mujhe support kareygi aur unho ne kia. As in k different cousins who were running their own mills, unho ne help bhi kia tickets bhi banwaye but hamaray haan jo haina woh jo hamari community ka strength hai main apko bataon, in every field In the beginning community supported 13 that’s primarily shopping ki baat karon, purchasing nai to that’s women’s centric work. Hamari ladies me in the business k baray main mashoor hai, k who jisko aik dafa pick kar laity hain who farsh say aarsh py chala jata hai. You have got examples of Mushtaq Jewellers, success stories kehtay hain dyers, kapra lawn everything. Men main jo haina they are very hard nut to crack and difficult buyers. Smart purchasers. Net par bhi check kartay hain, etc to margins apko bohat kam miltay hain. Men main jo haina they are very hard nut to crack and difficult buyers. Smart purchasers. Net par bhi 14 Males are very smart purchasers check kartay hain, etc to margins apko bohat kam miltay hain. I started with a job. Mine is a different story, I was associated with my cousin and then I, chor dia job ko to I had a different story. I started my business and because of lack of experience I was a failure. 16 Started with cousin But right now with 0 financing I’m running 2 models separately. One is zig zag and one is home based with my wife. Both Alhamdulillah. Success stories hain, mera cousin kerta hai. Actually maine apnay cousin k saath start lia tha and we performed really well. In third month we crossed profit of around 100,000 but kuch emotional element agaye aur uski financing meri thi 100%. Kuch aisay issues aye jiski wajah say separation Partnership did not worked out must hoi, we started off with a travel mart international company k naam say. Phir yeh tey hua k name because the partners wanted to 18 of company and assets meray thay so main who lay kar separate hogaya aur woh he is doing with the distribute the early profits in a way not name chemicalos jo k bara successful hai but I had to virtually wrap up. Reason is k jab aap 3rd agreed earlier month of the business aap 100,000 ka business kartay hain to beech main kuch aisi cheezain ayen chacha k saath aur us clash ki wajah say kiun k predefined nai thay kuch formulay. Documented thay but humne yeh tay kia tha k 6 month tak koi profit taking nai hogi and that was more personal issue jo agay aya. Murghi jaldi bari ho gaye aur anda denay lag gaye and andey k chakaron main anda main khaon, yeh khayen that was personality clash hogaya. Agar aisa nai hota to Contract lacked details on how to 21 successfully run hota rehta. His father has been in the market for last 30 years usko who edge mila distribute profits in the early stage community say aur who stable tha business aya aik aisay hi joria bazar main bhait k aur bilkul chotay say office main jo aik office bhi nai tha without ac he is running the show and meeting his expense.

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Summary or meaning of S.No. Selected actual statements in Urdu from transcripts in Roman Letters statements Advice yehi hai k jab main MBA kar raha tha teacher ne bohat achi advice ki thi k “there are 3 things required by the business and that’s applicable to our community. 1. Cross functioness 2. Ability to communicate across 3. Ability to hire good team. Hum teesray element py maaray gaye. Humne system define nai kiye. Is sense main nai tha k kia hoga, theek hai Allah tawakkal py. Advice agar aap 22 Hard work leads to results start kerna chah rahay hain to I would highly recommend k it should be a one man show. Mehnat karain. Luck I believe, Insan jo hai who apni luck khud create kerta hai, Naseeb kuch nai hota e.g Rs100 agar jhari main paray milaingy namaz parhatay huay to who chunnay khud paraingy. Phir aap 100 k 200 bhi kar sakaingy. Hamaray haan aik cheez aur bhi hai. Hamari community main jo aap ko I doubt ke memons main milay ya aur jaga milay. We love to flop together. Acha hamaray haan flop se muraad social community level pe bohat saari services hain. Hospital se le ke acha hamaray haan aap ko 2 trend aur milain gy jo low middle class, low class they are middle class, lower middle class se belong karta hai us ke liye bhi aur hamaray haan kehtay hain ke financial support na do us ko business do as a community. Abhi us ke second level pe ajao, generic aap ko hospitals milaingy, aap ko gynae main milay ga, aap ko cases zero pe ho jayengy. Baray se baray cancer ki treatment aap ko chinoti level pe Lots of social services are being mil jayegi. Education service, school mil jayega chiniot ka. Puray is main chiniot community main. 28 managed by the community like Phir bohat zyada influence charity pe hai, ye community ki baat. Shaadion main jahaiz main zyada, hospitals, schools etc. yo community ki baat hai.sahi hai? Even ye ke aap ko different get togetherings milain gee jesay hamaray haan hai ke 2 aap miltay hain us ka kya kehtay hain uska repay nahi hai. Eid milans hain aur ye hain acha aur hamaray haan jo aid hai wo business jo support kar raha ho wo apni community main jobs jo kartay hain. Aur kayi aap ko, meray father is a primary example ke wo meray khalu ke clearing agent ke tor pe kaam kiya kartay thay. Aur aesa hi hai. Main bhi, by default agar mujhe pata chala ke yaar Chinioti hai to negotiate karnay main mai uski dum daba dunga laik in main prefer usi ko karunga. Aap ko kayi barri organizations main chiniotis milaingy kaam per. Haan hamaray haan bhi concept aisa hi hai. Say I am doing a job to mera beta jo haina who, agar My child will start from where I am main yahan GM ban gaya hun, my next position would be director main yahan tak pohanch gaya. 24 standing as a business man, will take it Woh yahan say start nai karega. Business mera agar adha bhi hogaya to who wahan say hi start forward, not so in employment karega. Daikhain baat ye hai ke hamaray haan middle man bohat arahay hain. Aapko travel agents, sorry property agent milay ga. Area main bohat kamaya hai hamaray haan logon ne file baich ke. Acha phir ye hai ke hamaray haan chemical market middle man hai jis main zero financing hai. Aur community Those who do not have capital start ka mainay aap ko bataya DHA main abhi bhi bohat saaray log hain. To agar kisi ke paas paisay nahi with being a middle man. Community 32 hain aur wo business start karna chah raha hai, usko patronage community members ka milay ga in members support such people by terms of a middle man agar ban ke kaamyabi ho. Kapra hai, abhi jaisay my wife wo kar rahi hain to becoming their customers saari hamari community hi us se le rahi hai cheezain. Idhar se liya udhar baicha, certain bohat minimum investment hai. Aur ALLAH ka shukar hai kiun ke guzara ho jata hai. Hamaray haan baraadari ke naam se groups banay huye hain. Chiniot baraadari aap ko Facebook pe 33 Social media is also used to connect bhi milay ga aur jo aik sab se bara platform hai wo Faisal Zubair Vohra hain. Wo Mr. Vohra.. Marketing within community To wo basically death service intimation un ke paas hai aur plus wo shaadi ki service bhi unho ne happening on what's app groups, 34 shuru ki hui hai. To hamaray community ke platforms, ye hamara biggest, isay business keh lain. Ya people charge money to market your unkay sms ke 4000 rupees keh lain community main sms system, Whatsapp, email karwa saktay hain. product with in community Pehlay women designers bohat limited thee ab bohat ghar ka kaam ho raha hai. Kayi aesi hain Facebook pe aap ko milain gee aur wo cheezain baich rahi hain to jo platforms hain wo yehi hain ke ji kahin pe hamara eid milan ho raha hai, kahin pe exhibition lag raha hai. Aur in laws connections, jo Eid millan, exhibition participation, 37 meri cousins zaroor ayengi, meri mrs. Ki cousins zaroor ayengi exhibition main aur laingi.Aik achi and people do come and do buy from cheez ye hai ke mujhe pata hai ke ye agar kar rahi hai business, ye mat kahain ke in ke koi finances ka such places issues hai aur ye ke iska ghar nahi chal raha, is niyat se koi nahi aayega. Aaye ga to wo le ke zaroor jayega chahay 500 ki bhi cheez ho. Ye aik achi cheez hai. Hamaray haan panchaiti system agar main asaan zabaan main bolun to baray faisla kartay hain. Acha general conflicts hon, I am talking about social conflicts like divorce or something uskay liye community bani hai, hamari chiniot baradari ki community jo faisla karti hai aur kuch log bhi hain jo beech main par k faisla kartay hain. Jab business conflicts hotay hain hamaray haan, baray khatarnaak panchaiti system to resolve conflicts, 38 hotay hain cut hojati hai meray apnay chacha se cut hogaya tha but again over the time us k baad phir for social conflicts, elders mediates dubara wesay hi taluqaat hogaye to jo social hain wo to platform hai community main. Hamaray haan community center hai aur udhar apka ziauddin hospital jo nazimabad main hai uskay peechay hai wahan wo banquet bhi hai sab kuch hai bohat reasonable prices pe. Acha daikhain… I don’t know ham log agree kartay hain logon se, we deal with Urdu speaking, deal with Sindhi. Aap jab tak banday ko jantay nahi jab tak us ke saath travel na karain ye jab tak us ke saath time spend na karain. Hamaray haan kya hota hai kiun ke khandaan banay huye hain na inka symbolic reference hai for example Naboosh, they are very sharp shooters …. Sab bohat extra 40 ordinary taiz hotay hain, they are even khandaan called Chura that means you are going to not exactly defaults are happening more physically kill you but are very smart movers. Mainay aapko bataya kiun ke social animal bhi not in like minded people to ye bhi aik reason hota hai ke aap business jo partners banatay hain aap apni community apnay khandaan se banatay hain ye bhi aik reason hai. Conflict Jo hai wo paisa hai hai har jaga hi. Hamaray haan showbaazi bohat hai. Beti ki shaadi ho, aapnay karna hai, aap kahan se kharchay puray Show off is causing people to default, 41 kartay hain. Ladies hain unho ne aik certain lifestyle maintain karna hi karna hai aap ne dining out increased personal expenses karna hi karna hai, aur wo expenses kaha se puray hon.

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Summary or meaning of S.No. Selected actual statements in Urdu from transcripts in Roman Letters statements Aur wo jo aap ka ye jo core aap ka jo plan jo tha ke ji western economics model and social bonding. To chiniot community I can say that family values plus business model ka aik acha example hai. Abhi Nurturing / tarbiyat is important for 46 aap teen chaar logon se aur kisi baray us sy karain to wo hamaray haan ye family bonding family preserving social family values bheerchaal, bheerchaal to nahi sorry rasm o rivaj ke naam pe aik bohat strong relation hain. Hamaray haan ab bhi logon ko baradaari samjhti hai. Trade deti hai aid k ilawa. Aik choti si misaal doon main aap ko raat ko meray ghar main daawat thee out of the blue I don’t know it makes a point or it makes sense to you main ne ye cheez choti si daik hi hamaray damaad aaye bhateeji ke shohar thay aur wo har jaga se protocol aur daawat bari high level ki aur ye sab ho gayi. Wo Janay lagay to ham darwaazay pe kharay ho ke unko bye bye kar rahay thay to meray The next generation will preserve the 46 teenon bachay chota bacha 5 saal ka, bara bacha 10 saal ka teenon waha baithay huye thay. Bahar wo family values/ties ghar ke bahar aik lawn ke paas bana hua hai aik to teenon bhi wohi protocol de rahay thay jo aik baat karaha tha ke to un ke bachon ki kya… Aur jab is cheez main wo nurture hotay hain na to wo aagay ja ke bhi ham bhi wohi seaik htay hain. Damaad ko kya respect deni hai ye to obvious si baat hai. Influence in a sense ke jo social relationships hain because aik Memon bhai ne kaha ke log jo hain na Face to face interaction is, however, 48 skype pe ya whatsapp pe communicate karletay hain face to face interaction jo hai wo kam hota ja reducing slightly as the overall society raha hai, something like that jo social interactions hain us ki waja se ye impact araha hai. is becoming disconnected Daikhain aaj bhi hamaray haan 95 percent rishtay jo hain na parents ki marzi se hotay hain still. Aur 49 aanay walay wakt main percentage drop bhi hogi to hardly 80 percent tak hogi. Love marriages kam Marriages are arranged by parents hain. Aur out of baraadari to bohat kam hain. Iska reason hai. Jab aap itni dowry de rahay hain beti ko, to beti bhi to aasman se charh ke aayegi na. Divorce is increasing, when father Uska mind bhi, aapkay maamlay main disputes hain aur phir wo divorce ratio barhay ga. Jab aap aik spends a lot on daughter’s wedding, 50 shaadi pe 40, 50 lakh rupaye kharch kar rahay hain. To beti ke mizaj aasman se uper hain. Laik in us the expectation of girls excessively ke liye bhi system hai, baithna aur baat karna; ye bhi hai. increases from in-laws Parta hai, bilkul parta hai. Cut hojatay hain aur business disputes main families cut hojati hain. Aur Show off is increasing causing 52 scrape up ho jata hai ghar main deewar dal jaati hai. Bhaiyon bhaiyon main jhagra hota hai. inferiority/superiority complex Interviewer: To business main agar collapse hojaye kisi ka to family back pe kharri hui hoti hai 55 Family supports when you collapse support karnay ke liye? Interviewee: Aid or trade, Bilkul hai. As a Chinioti, we strongly believe purchasing in separate, not in selling. Marketing is not separate You need to know the processes 58 purchasing different. Aik cheez aap ko 4 rupaye main milay gee us ko 5 rupaye main baichna aata hai. regarding how to deliver a service or 5 rupaye ki 5 rupaye main faida hai. Simple formula. product Acha aap ki waali baat ke business opening, hamaray haan conventional business hai, unconventional families ka hai. Ab wo khatam hogaya. After exports declined. Foreign life cycle aap ko parhata hai yun aik product hai ye alag baat hai pepsi ki product lifecycle nahi hai but aap ke samny baray baray brands collapse hotay hain. Aur ye inventory hai. Lipton bhi invent hui. Brooke bond ab decline ki Purchasing is important, learning the taraf ja rahi hai. Tapal hai who aik different market main chalay gaye. Aap ko nahi pata wo business 59 SOPs is important, selling and norms hain, sahi hai. China, iran band huye to until and unless right decision making business marketing can be outsourced opening entrepreneur ventures aap jitna lay lain I guess success ratio is in 90 percent. When it comes to unconventional business for example Rosati 2500 per buffet charge karta hai aur yahan pe ye jo aap ke karsaz ke turning pe hai they are owned by Chinioti aur wo konsa hai jo dunkins wala hai, they are run by chiniotis. City school run by chiniotis. Pehli dafa mehengi Kara lena na. BTL, ATL sab hojayega. Sab log baithay huye hain. Business model hai ham bohat parhtay hain ke ji ye hua wo hua. Bahar ye cheez Barri click karhi hai, ye cheez Execution / Production must be learnt 60 hai. Usko yahan pe daik hain deliverable main wo kya aati hai. You work on the production side before starting a business rather than selling side. Acha main one by one puch raha hun. Teenon communities ko aap ne, now you are actually aap har profile ke banday se milain hain. Konsi behtar lagi? Which one is more business filtered ya adapt to changes, community work jis main zyada ho? Memonon Mein? Nahi aap phir unko probe kijiye. When it comes to giving charity we do 63 Probe reason ye hai ke matlab probe se muraad ab aap aik basic aap jesay mujhe reference de ke aap not show off at all quote kar rahy thay to Ok fine. Like if I not lack level of education by the after issue hua hai, hamaray haan. Spare parts wala with all due respect, he must be better human being than me but level of education uska kam hai. UL (Umer Latif); Company Name: Sheikh Mohd. Latif & Co. (Retailing of Arms and Ammunition) Resources toh finance, basically apke parents apko dayte hain toh woh Jab app shuru karte ho like pehle app learn karte ho unkae sath beth kae, phir agar app seekh jate ho toh apko apkae jo parents hain woh finance karte hain apka apna business shuru kardetae hain, for example meine dagae ka 5 kaam sikha mere chaca sae 5 saal unkae sath kaam kea sikha phir eventually mujae mera apna trading Parents finance the business office dayengae, yah mein industry ke zarurat hun toh mujae woh industry dayge gae choti mottiiii si, kae mein sikh chuka hun aur apni industry chala sakta hyn toh phir mein us kaam per ajunga woh yun hoga Zahir he baat hai jb hamare sath hamare walid bhete weh hain yah chaca bhete hongae toh obviously decision making mein bhi unka bhot barah kirdar hota hai.,to yes unki involvement bhot ziada hai 11 hamre yahan, ayr mostly hamare businesses hotae hain family business yani kae patnerships, mere Do partnership with in the family mere chaca kae sath partnership, yah uski kisi aur kae sath partnership is tarhan karkae toh is pae family involvement bhot ziada hai, bhot ziada hai. 12 So yeh jo monitoring jo hoti hai woh apkae mainly adult hi karte hain? Exactly, exactly. Early training during studies

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Summary or meaning of S.No. Selected actual statements in Urdu from transcripts in Roman Letters statements Its good to have suppliers employees, partners, apkae apni community kae hain, its really good, apko bhot help mil jati hai ayr bharosa app un pae barosa kar sakte ho woh har bandae kae lea family Employee are from relatives if they 13 involvement hojati hai bhae app mere mamo kae bete ho toh obviously app mujae dohka nae dae paoo qualify, as they are easy to trust gae kunkae apke mamo bhi mere mamo hain toh is tarhan karke yeh better hota hai Aaah mere business, mera basically yun hai kae mera gee yeh business tha na yeh mere chaca kae sath bhot kharab business hai, ab mein aya hyn toh meine isko agae kea hai ab humare doh dukane hain thek hai gee, import hai, import jo basically mere hai woh mere chaca kae sath hai, aur mere eik 17 Partnership with uncle ayr dukan mere chaca kae sath hai, partnership hai, but mein Naya parh likh kae toh meine bola yar meine kisi kae sath kaam nai karna mein apna kaam karunga toh meine eik apna apna object eik alag sae bnaya, aur mein Yahan wholesale bhet kae yahan kara hyn Joh apki third generation ati hai, ab mere ayr mere cousin ke shayad nah ban pae mein alag demag ka 3rd generation often do not go along 18 hyn woh alag demag ka ho, toh phir usae mujae laga kae yeh better hai kae hum nae apna apna kaam together well karna chahea Yahan pae friendly tarreqa sae apnae employees wagira ko manage karta hun ayr apne kaam ko Friendly attidude with staff; Employee 19, employ karta hyn, bhot ziada sakt nai karta, kunkae Hamara jo kaam hai woh bhot ziada trust worthy has to be very trust worthy; Cool 20, 21 hai, woh joh humare log hain woh bhot bharosae kae log hain agar eik bhi mera employee agae relationship with employees pechae hogya toh mujae dhundna bhot muskil hai Nai nai,nai mere joh sare employees hain, kunkae mere community mein is kaam ka experience kisi Employees are from outside 22 ko nai hai, ab joh mere sare employees hain woh basically is market ka kahin na kahin sae hissa hain community due to job requirements yani kae unkae bhai wagira yahan sae kaam karte rhae hain, Yeh hamare yahan hai kae joh business hotae hain family kae woh second generation kae baad third generation mein adhae toot jate hain ayr adhae rahte hain, ayr iskea baad totally toot jate hain,toh 25 Business breaks in 3rd generation third generation hi hai, Jahan basically apki problems shuru ho jate hain, bhai apas mein compromise kar layte hain lakin uskae baad compromise nai hota, Community system hamre bhot strong hai, toh community kae bareh hi hotae hain, agar kuch kisi ka apas mein issue hai toh community kae barho ko Bech mein bethya jata hai, char panch ayr woh un issues ko solve karwaen gae, hamara community system acha hai, yani kae eik dusre kae barho ke The elders become mediators in case 26 izzat karte hain ayr unki baat Rakhte hain toh kuch issue hota hai, haar kisi ka hota hai toh unko of a conflict behtae hain, aur yeh masla is tarhan sae haal hota hai, Joh barray faisla karen teen chaar community kae toh phir woh usko solve karke hain, New generation going toward jobs due Ab jobs walae multinationals hain aur chezain badal rahi hain bhot ziada, ab yyeh chezain badal rahe 32 to attraction of MNCs and also doing hain bhot ziada business is difficult Bhudae babae hi hain joh industries chala rahe hain kunkae industry kae kaam ajkal baay haad mehnat New generation cannot struggle that 33 zada kaam hain aur aj ki generations woh itni mehnat nai kar sakti aur itna struggle aur suffer nai kar much so they would prefer job satki unko white collar ke adat hai unkae lea job hi sahi hai Yahan dekhain hum mati ghati mein atae hain yahan pae haar haar kisam kae logo sae baaat krni parhti hai bilkul hi jahil gawar unsae bhi baat karni parhti hai, ab job kare ho toh apko parhe likae logo sae wasta rahta hai yaar AC mein bhete wae ho aram sae, whote collar job hai, computer kae agae behto, yahan humain kuch bhi karna parh jata hai toh yahan humain hi accounts bhi dekhne For business one has to get his hands 36 paren gae humain yahan sale bhi karni parhae gee humhain yahan biko pae dhakae bhi khane dirty parhegae, kabhi kabar humhain maal bhi sath ko hota hai, apnae staff kae sath bhi lgna parhe ga, kuch kamo mein maal lgwane kae lea, toh yahan business mein yeh kuch bhi nai appko sab kuch karna parhta hai Ab joh larkae hain woh bhot ziada kare hain, nai gernation bhot zaida is tarhan effect apnae per lagane pae, lakin jo hamare purane log the yani kae joh mere father ke genration the woh bhot simple Previous generation was simple generation thi, savings ayr bhot simple log the, branding ayr materialistic qisam pae nai the, hum log, minded, the new generation is 43 humhain bhar Europe ghomnae bhi jana hai, toh branded shirts bhi pehni hai, mehangi ghari bhi excessively spending on lavish chahea, i cant decide, yes hamre generation mein yeh bhot ziada hai, lakin jo hamare barah thae, woh lifestyle bay had simple log thae, hardworking and very simple . woh basically agar apka joh barha walid hai jiskea bachae hain , wohi dekhte hain , agar woh inteqal kar gae hain toh phir sab mil beht kae , mil bant kae apas mein woh karte hain, joh barha bhai hota hai The elders mediate in inheritance 47 basically woh leader hi hota hai, kafi time ka, toh faisla uska hota hai, but obviously sabka usmein eik distribution with consensus role hota hai decsion hota hai sab sae mil bant kae musahwart kae sath, woh apna basically kaam karta hai Business collapse kae bhot bare reason, hamre yahan joh logo kae buisness collapse hue hain, woh yun bhot bara eik reason tha, kae baap nae bhot ziada paisa kama lea aur bacho nae tawojo nai de, baap ka paisa hai urain, bhot bara reason toh yeh tha colapse ka second reason collapse ka eik bhot Unnecessary expenditure leads to bara ajata hai dhoka, betrayal within a family yah kisi nae kisi kae sath dhoka kea hai, toh business collapse, also by betrayal between 50 collapse hogya aur isea realtionship ayr family values bhi effect hoti hain bhot ziada, ayr agar app some stakeholders, also affects family logo kae collapse nai hua business toh what is your exit strategies, like apne partnership start ke relations like between family partners chachu sae ? Hisah kea divide kea, unko woh dea humnnae yeh lea, pyar mohabat sae exit laylea, distribution karlea, pyar mohabat kae sath

295

Summary or meaning of S.No. Selected actual statements in Urdu from transcripts in Roman Letters statements Business collapse kae bhot bare reason, hamre yahan joh logo kae buisness collapse hue hain, woh yun bhot bara eik reason tha, kae baap nae bhot ziada paisa kama lea aur bacho nae tawojo nai de, baap ka paisa hai urain, bhot bara reason toh yeh tha colapse ka second reason collapse ka eik bhot Unnecessary expenditure leads to bara ajata hai dhoka, betrayal within a family yah kisi nae kisi kae sath dhoka kea hai, toh business collapse, also by betrayal between 50 collapse hogya aur isea realtionship ayr family values bhi effect hoti hain bhot ziada, ayr agar app some stakeholders, also affects family logo kae collapse nai hua business toh what is your exit strategies, like apne partnership start ke relations like between family partners chachu sae ? Hisah kea divide kea, unko woh dea humnnae yeh lea, pyar mohabat sae exit laylea, distribution karlea, pyar mohabat kae sath Business collapse kae bhot bare reason, hamre yahan joh logo kae buisness collapse hue hain, woh yun bhot bara eik reason tha, kae baap nae bhot ziada paisa kama lea aur bacho nae tawojo nai de, baap ka paisa hai urain, bhot bara reason toh yeh tha colapse ka second reason collapse ka eik bhot Unnecessary expenditure leads to bara ajata hai dhoka, betrayal within a family yah kisi nae kisi kae sath dhoka kea hai, toh business collapse, also by betrayal between 50 collapse hogya aur isea realtionship ayr family values bhi effect hoti hain bhot ziada, ayr agar app some stakeholders, also affects family logo kae collapse nai hua business toh what is your exit strategies, like apne partnership start ke relations like between family partners chachu sae ? Hisah kea divide kea, unko woh dea humnnae yeh lea, pyar mohabat sae exit laylea, distribution karlea, pyar mohabat kae sath Eik hamri puri organization hai, chiniot welfare society kae naam sae mera khayal hai, eik puri Community level Welfare, hospital, 54 organization hai joh kaam karti hai hospitals bhi hain univerities bhi hain aur is tarhan karkae eik university etc. proper bhot ziada nai, kuch na kuch karte rahte hain Community based toh hamri activity syestem bhot ziada strong hai yani kae hamare tournaments hotae hain, within community, Cricket tournaments hotae, badminton tournaments hotae hain, table tennis tournaments hotae hain iskea elawa, woh cycling karte hain, toh mil kae sare chinotis 40, 50 log, joh bhudae hain unkea apne what groups bane hote hain toh woh subha subha sare bhudae 6,7 Lots of socializing activity between 57 bjae yah muktalif parks mein jake wahan socializing bhi hojati hai walks bhi karte hain, hum log kafi communities ziada koshish hoti hai kae hum log yeh life balance karte rhaen, activities bhot ziada activities mein involve hain hum log bhot ziada fit rahne ke koshish karte hain, ayr stress level decrease kae lea yeh sab chezon mein busy rahte hain Sabsae important factor hoga kae uskea andar bardasht honi chahea kea mein failure bardasht kar sakoon aur mein fail hojaunga, ab nai kaam mein apko its totally risk apko lagra hai hoga kamyab, aap nai ho sakte, bhot probablity hoti hai, app kamyab nai ho sakte, toh apko yeh bhae risk factor hai, apko yeh demag mein laykae ana parhe ga, mein kamyab bhi ho sakta hyn ayr mein bhot nakaam bhi Patience and courage is essential for a 58 ho sakta hyn, mein paisa joh lara hyn, woh bhi gawa sakta hyn, mein bhot agae bhi barh sakta hyn, new comer kunkae risk apko layna parhe ga, patience, temperament kae sath kaam karna parhe ga, aur apna dil barha karna ga, bhaduri kae sath kaam karna parhe ga yeh nuksan kar sakta hyn, mein bilkul zero pae asakta hyn agar mein 50 lac sae kaam kara hyn toh mein barbad kar sakta hyn totally naya kaam, yeh hai . WK (Wakas Khalid); Company Name: Hajra Dying Is tarah ke already hamari community main business krrhe the, matlab fabric se related to unho ne ye First orders already existed before 2 kaha tha ke aplog ye process krlo, or hame krke do dying wagera, dying finishing wagera, to basically starting the business ye hota tha ke phle aik order the already, aik demand the or hum logo supply usko pura kia, Conflict aya to nahi hai, keunke abbu logo ki understanding kafi achi the, hum logo mai to nahi aya Upbringing avoids conflict, very good 4 aya abtk, ab ye hamari luck hai keunke aik aik beta hai sb ka, to phir exact division asani se hogya relationship between my father and his matlab aik tarah se jo hai salary bhi exact rkhi hoe hai, jo partners ka hai wo bhi exact rkha hoa, brother Han ownership puri family ki hai, matla startng mai dada ki thi mere lekin hota ye hai ke Chinioti or sab ka start hota hai basic se to inti detail sochi nahi hoti hai to ahsita ahista with time hota hai jese Legal frameworks, partnership 6 abhi hum ne partnership pe convert kia, between father and his brother, phle sole proprietorship phir partnership pe convert kia to ye sara her cheez dekhi, isi ly 3rd generation ko salary per rkha, complications kum se kum hon to acha hai. Nahi beech main bhi krskte hain ke jese aik hi generation ne ye sara grow kia tha hamari generation jab ai to ye grow hochuka tha, phr hum logo na or production on increase kie new parties le kar ae to matlab within generation bhi hojata hai kafi. Lekin ye bhi depend krta hai luck ke upper bhi or risk ke upper bhi depend krta hai, maine jahan tk zyada dekha hai who within generations dekha hai. 3rd One generation takes the success of generation tk maine ye dekha hai ke stable business ban chukka hota hai, phr jo 3rd generation jo ati 15 previous generation forward to the hai wo control krke maintained krrhi hoti hai.Aik maturity agae phr next generation ai to workforce next level zyada hogae phr apne or expand krne ka socha, keu ke jab tk second generation tb tk wo content the ye sahi hai ye kafi hai ye bench mark buhat hai us ke baad third generation jab ai to apne kha ke ye to hum ne achieve krlia hai, a bap log apne goal set kro or achieve kro, to phr wo nahi r&D ki nae cheez le ker ae. Hamare staff main zyada tar wo hain jo further extended families hain.abbu logo ne jo lia tha community se, unki who bht kharab th hiring or ye sara khte hain wo bht weak hai, unho ne basically Father appoint on emotional basis, wo emotional term pe lia tha, jese kisi help krni hai to use le lya, wo khte hain na right man for right 17 does not follow meritocracy, due to job hota hai to use lelya, uski jagah wo lelete hain uske baad train krte hain, to unho na jo sara staff lia which performance suffers hoa hai abtk, hum logo ne ab start kia hai staff hiring ke lie, to who yehi tha ke extended family mai kisi ko zarort hai to rakhlia use Kafi farq parta hai, keu ke bande ko apne lelya hai phir ap sikha te hain ye nahi dekha wo kahan fit hota hai, jese kisi capability hai ke office work zyaada acha krta hai koi rider acha hai to us hisaab se 18 It takes a long time to train relatives nahi app ne, train krne main bht time lagta hai 3-4 saal lag gae or nikal bhi skte ap, ap ne lia hi emotional basis pe hai to ap kese fire krskte ho. People in community are generally 20 Hote hain hamara community main to hain. hardworking

296

Summary or meaning of S.No. Selected actual statements in Urdu from transcripts in Roman Letters statements Learning slow nahi hai, abbu logo ne jo rkhe hain wo slow hain jese ab hamre aik pervaiz sahib hain unka beta hai who kahin or kaam kerraha tha, uski itni capability bhi nahi thi or use rkh lya tha abbu Non performing relatives become a 21 ne dkhe bagair ke ap le ao hum rkh lenge, kahin na kahin position pe daal dnge to wo eventually liability, but father hired them to liability ban jata hai, eventually liability ban jata hai, to ab hum ne bhi uske matlab ka kaam dedya support them use. Han lekin community main zyadatar logo ka mind set business ki taraf hota hai agar koi job kr bhi rha Mostly do business, start from job if 22 hota hai to uska goal yehi hota hai ke 5 saal job kre phr finance arrange ker ke chota sa bhi koi lacks capital. Save and then invest in business krnge apna krnge. business Han mane ki hai apni ajkal digital printing wagera ka kafi kaam hai to us mai ki hai, bht zyada nahi krskte ke bilkul change krdi line jese beech mai mere cousins wagera ne koshish ki the jese food industry mai enter hone ki, Trying to diversify, but cannot 23 lekin wo buhat zyada difference hojata hai, lekin apni line mai apko zyada experience nahi chaiye jese diversity radically mere pass printing horhe hai ab ussi mai agar mai new technology leata hun ti bht zyada mahnat nahi lagti hai, keu ke apko basics pata hoti hai or market kabhi pata hota hai Sir west mai family structure bht weak hota hai, hamara yahan ye hota hai ke family structure bht strong hota hai jese mere 3 chahcha sath hain to moral support chaiye hota hai wo bht zarori hota hai, We have a strong family support helps 25 ab aik jese issue aya to isne solve krdia usne solve krdia, wahan se krdia koi family mai lawyer hai us in case of any challenge or crisis se poch lya ye sara important hota hai, Stories wagera suni hain keu ke bachpan se sunate hain log, isi lye motivate krne ke lie kea p log bhi face kro ge ye challenges, challenges to khte hain bht face kie hain unho jese starting main khte hsin In the beginning, father used to do all 28 ke cash hota hi nahi tha un logo ke pass, order hain ap ke pass magar ap ke pass machinery nahi hai, work himself, even the work of labour to annu log btate hain khud hi krrhe hoty the hai hum labor kum hoti thi staff bhi nahi hota tha saare kaam khud hu krrhe hote the Nahi koi idea nahi halanke mere abbu jo hai wo London se parh kr ae the, us waqt abbu or chacha 29 Father was foreign qualified mere or jo mere doosre chacha hain wo lawyer hain unho ne law parha tha Early training in fathers business, Memono ka bhi apne dekha hoga ke chute hai dukaan pe le ae,wo basically apki training hojati hai, which gives you an advantage, teaches 32 bachpan se hi ke kis tarah chalna hai to teraining hojati hai, ye apka advantage hota hai you how to manage business. Training happens passively We have started hiring professionals, Kie hoe hain, Professionals hire kie hoe hain lekin wo hote is tarah hai ke, start main jin ko hire kia but earlier that wasn't the case, the 38 tha unko skhaya tha sara, to wo ab us level pe agae hain ke master or professional ban gae hain experienced labor was upgraded to master level Partnerhip hoti hai community mai hi, lekin log prefer nahi krte h ain hamare yahin chiniotion mai khas tor per ke expand us waqt krte hain jab finance already ho matlab h m logo ka hai ke hum credit No bank loan, reinvesting profits, banks wagera se nahi lete hain, mere father log bht against hain iske to phr kia hota hai ke saving apne 39 some examples in the community who ki phr ussi se expand krte hain...hain jese sapphire hai, sapphire group hai unho ne bank se lia hai kafi took loan and expanded expand krlia hai,1-2 logo ne ye bhi share kia tha Dehli walo ne ke jab hum bank se lete hain to business kisi na kis wajah se crises mai ajata hai, ye bhi hai aisa hota hai, Chacha mere Lahore mai hote thedada mare bilkul strict the ke, bank se bilkul nahi lena ab start mai jo condition thi wo to mane apko btae ke kuch hi nahi tha,to jo Lahore wale jo chacha the unho ne lia My uncle took loan but his business tha bank se to eventually yehi hoa ke bund honi pari Lahore wali, matlab chal nahi paa rhe the to unko 41 could not survive, the family helped yahan bula lia or bola ke loans wagera chor do saare hum yahan se utaar bhi dnge or nahi lnge phir, him reestablish and pay off the loan phir decisions lia ke ainda se nahi lnge, man ye ke religious ki wajah se nahi lete interest wagera ki wajah se. We often hire more people than Han agar hoty hain to tikte nahi hain unhe wapis bhej dete hain, wese hum log linient hain jahan 2 required, lenient on employees’ bandon ki jagah 3 bande kaam krrhe hon to hum linient hain, lekin specialized hai to hum risk nahi 46 slackness; those who do not want to leskte ke production bht zyda increase hojae lekin quality khrab hojae to hum risk nahi leskte, lekin is perform are asked to leave. The laziest tarah ke jo hote hain hum use wapis bhej dete hain eventually pata lag jata hai, employee gets the easiest job Nahi uska nahi hai, keu ke supplier jese clariant hai to hum usko nahi dkhe g eke chinioti hai, han Supplier is selected on merit, chinioti agar koi chinioti supplier aaega to hum usko gate ke andar aane dnge, agar uska product sahi laga to can access based on reference, but 47 hum definitely usko chance dnge yehi aik advantage hai warna hum gate ke andar bhi nahi aane dete selection will be on merit. Others can't hain. access us easily. Ata hai bhi or nahhi bhi agar ap sop wagera bna bhi lnge to ap Losing an employee and hiring a new staff ko kia khnge ke ap kia krnge fire krdnge wio issue to apka hogya na, naya staff hire krnge train one is more difficult then bearing the 51 krnge phir wohi hoga, eventually itna koi faida nahi hai is se acha to ye hai hum ne ye dkha hai ke inefficiency or slackness of an existing agar hum unki ground training krnge to zyda faida hai employee Intercommunal kis sense mai, extended family, hamari ye hai ke extended family abhi tk ai nahi hai, Community bonds still strong, support to who mai is tarah nahi btaskta intercommunal kis sense mai,,wo to hai abhi support to hai new start-ups by the community 59 community mai bhi krte hain, jese koi hame khe ga ke suppies hain to hum usko khnge ke dkho or members, facilitate new suppliers by thek lage ga to lena start krdnge, inviting them with their products Chinioti are street smart, have see Abhi tk to nahi dkha, kahi nakahin mil hi jaati hai or thoda bht wo bachpan se hi business dekh rhe business since the very beginning; hote hain to wo thoda street smart type ke hote hain, mane yehi notice kia apne doston main bhi keu therefore, hardly anyone is every 60 ke hum log start se hi business minded hote hain, or dosre log job ki taraf zyada hote hain, hum log employed. Community members are office wagera arhe hote hain to thoda street smart zyada hojate hain, us wajah se mane dkha nahi hai given employment by others for unemployed or community base pe bhi kahin na kahin ho jati hai emotional base pe hi hojati hai. support on emotional basis. Community supports the collapsing 61 Han krdeti hai, community kerdeti hai entrepreneur 297

Summary or meaning of S.No. Selected actual statements in Urdu from transcripts in Roman Letters statements Ab agar hum bank ko feasibility dain to apka kal ajae ga lekin hamarato apna interest ka hai lekin 64 agar ap ko koi masla agya or bank ki payment nahi krpaye to aik dum niche jaate hain, shayd is wajah Bank loans increases failure se it na zyda maine dkha nahi hai ke ground pe ajae. MNC hoti hai tou aapkay contacts bane hotay hain ziada idhar udhar nhi dekhna hota lekin agar New comers should get into a job to 67 machinery ka issue hoga business main tou nhn ho paega islye business krna hai tou pehle se seekhain understand the whole process and ground level pr kaam karnay se expand his network Jobs in MNC do not help in business, Agar aapko business start krna hai aur job aap banks ya mncs main kar rahe hain tou uska koi 68 small scale industry is the ideal place advatange naheen zero advantage hai to learn if u want to start a business Hum log office wagera arhe hote hain to thoda street smart zyada hojate hain, us wajah se mane dkha You should be street smart to start a 69 nahi hai unemployed or community base pe bhi kahin na kahin ho jati hai emotional base pe hi hojati business hai. Experience in small scale industry will 70 Small scale industries main kaam karain tou humari jaisi kaam ka samjh aayega. give you better knowledge as compare to an MBA AsB (Asim Bashir); Company Name: Abdul Wahid Oomer and Co. One of the key reasons for business Karobar ki kamyabi ki ek bari wajah ye bhi hoti hai ke dusro se udhar lene ke bajae apne pese ka surviving through the crisis phase is 16 karobar chalaya ja raha hota hai that they have been operating through their own resources not borrowed one We also prefer to avoid bank financing 17 Ham bhi bank se dor rehne ko koshish karte hai to the extent possible Interest reduces barakah from the 19 Bank ka interest karbobar se barkat khatam kar deta hai income It is advisable that a person do 20 Behtar yehi hai ke banda apne pese se karobar kare business with his own money no matter how miniscule it may be

21 Insan ko chader se zeyada apne paon naheen phelane chaheye One must not go beyond his means

All our brothers are involved in this 24 Hamare sare bhai isi karobar main hein business The brother who is good in 26 Jis bhai ki math achi hai woh accounts dekhta hai mathematics heads the accounts department The one who had a soft temperament 27 Jo bhai naram mizaj ka hai wo labor ko deal karta hai deals with the labor force We all have clearly defined out boundaries of work, and no one 28 Hamne apni boundraies define ki hoi hain koi bhai kisi dosre ke kam main madakhlat naheen karta interfere in the domain of another person Documentation and keep things in 29 Documentation bohat zarori hai ik healthy enviroment ke leye writing with all the partners are a must to maintain healthy work relationship Each brother in the same firm of has 30 Har bhai ki apni team hai jo ushi ko report karti hai his own team who reports to him directly The most important and difficult thing 32 Labor ko manage karna Pakistan main sub se muskhil kam hai of managing a business in Pakistan is managing the workforce Some workers do cut corners, but we 36 Kuch workers dandi marte hain lekin hum leniancy ka muzahira karte hain also compromise and look the other way We have a negligible number of Turnover rate na hone ke barabar hai jo is bat ki taraf ishara hai ke labor aur employees apni job se turnover rates which indicates people 38 mutmaeen hain are satisfied with the work relationship they have with us We will involve him in business once Bete ko us waqt business main shamil karain ke jub us ki taleem mukammal ho jae gi aur us ko he graduates, and spends some time 41 mehnat aur pese ki karadar karna ajae gi doing job for someone else, to realize how hard it is to earn money Ham is bat ko tarjeh dein ge ke hamari uolaad apna kam shuru karain bajae iske ke wuh hamare It would be better if he starts his own 42 karobar main ajae business instead of working with us New generation is coming up with 43 New generation ka exposure hai aur un ke pas nae nae ideas ara he hain very new ideas by virtue of the exposure they are getting

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Summary or meaning of S.No. Selected actual statements in Urdu from transcripts in Roman Letters statements They have their own way of doing 44 New generation ka kam karne ka tareeqa bhi alag hai, un see kuch innovation ki umeed bhi hai things, so I expect them to be innovative in their own way If he intends to start a business on his 45 Agar mera beta karobar shuru kare ga tu us ko family se investment lazmi mile gi own in future then he will certainly get investment from the family Character is a crucial personality trait 49 Insan ka ikhlaq bohat zaroori hai aur us ka daromadar us ki tarbiyat pe hai and it depends on a person upbringing at the family level 33% of profit is to be reinvested in the 33% business me wapis invest hojata hai, 10% charity main de dete hain aur baki bure waqton ke leye business, 10% is to be giving in 54 bacha ke rakhte hain charity, Some amount has to be kept for bad times We have employees from every 58 Hamere pas har ethnicity ke koi 400 see zeyada employees hain ethnicity in our 400+ workforce Suppliers are selected on the basis of Jo time pe quality ka mal deliever kare ga, jo qeemat achi de ga, to ushi se ke sath ham kam karain ge, 59 good quality, competitive price, and community ka ho ya koi aur timely delivery In fact religion teaches us harmony and brotherhood; The community is Hamar deen hamain bhai chara sikhata hai, asal community to ap ke neighbours hote hai, bhale kisi 64, 67 based on the principles of bhi firke se ya ethnicity se taaluq ho neighborhood, irrespective of the fact who lives around you Success is shahadah at the time of Kamyabi ka matlab ye hai ke marne se pehle kalma tayaba naseeb ho jae, aur akhrat main Allah tala 81 death; salvation on the Day of maaf kar dain Judgment JV (Javed Vohra), Nature of Business: Customs Clearing, Packaging etc.

Bikul hoti hai, business opportunities is tarha share hoti hain ke hum jate hain na kesi gathering main Sharing of opportunities and 1 kisi ki shadhi bayah ke moqe ke upper to hamain wahaon bat hoti hai ke yar mera beta ye karha hai, experiences during social gatherings main ye kar raha hon to is se business main mujhe itna profit hor raha hai … Aesa both kam hai, hamare yahan aesa bohat kam hai aesa ke kam bhi na kare aur hamare saath ghome phere ye kese mumkin hai, aesa naheen hota. Hamare sath ghome ga to ham to is ko kam sikha 6 Labor from the community work hard dain ge, bohat na hoa to main bolon ga ke hamre yahan gardening shuru karde … hamari baradari main aesa banda koi naheen hain jo kam bhi na kare aur pese mange, aesa naheen hain … Jis bande ko ham ne supply karna tha us ki ek bohat bari textile industry thi, ham ne es ko dekha wo bhi hamari community ke hi the, ham is ke pas gaye aur kha ke ap ye paper lete ho, packaging ka Customer is known/contacted before 7 bohat bara kam hai Pakistan main … unho ne kaha mahene main 20 – 25 hazaar ki requirement ho jati starting of the business hai … ap le lein ge to ham bhi laga lain ge … Hamari community main km hain, jo bari industrialist hain wo to lete hain loan, without bank Small and medium business do not 9 involvement wo kam naheen kar sakte ajkal ke dor main, lekin chote jitney bhi hain ya medium wo take loan from the bank, the big naheen lete industrialist, however, do take Success is salvation on the Day of 11 Allah mujh se razi ho jae, is se zeyada successful insan hi naheen hain duniya main Judgement

Ek zamane main steward laga tha PIA main, phir crew member ban giya thore arse main, achi khasi Started from job and then started a 12 pay wahan se le raha hai, lakh sawa lakh, aur business bhi kar raha hai sath sath property ka … business also Jis ke pas capital waghaira na ho to thore thore item is tharah nekali, whole sale se thora thora le aur Start small as a broker if do not have 13 das bees aupar rakh kar bech de, das rupe kamaen aur ahesta ahesta grow karain much capital

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Appendix B-3: Selected Statements from Transcripts (Delhiwala)

Statements extracted from transcripts of interviews of respondents from Delhi Saudagaran Community referred in Chapter 4, 5 and 6. Summary and meaning of statements has also been approved by the respondents for all three communities.

Summary or meaning S.No. Selected actual statements from transcripts of statements JBS (J.B. Saeed); Entrepreneurs Name: Mansoor Saeed; Company Name: J. B. Saeed Stock market mein mein ne kaam to nai kia , kaam iss liye nai kia k zahir haimere pass I had my friends and my cousins and my family already invested in the stock market in various forms. I m a family which is Contacts, connections are 1 a stock market based familyfriends ne or family ne or cousins jo mere theyjo stock market mein jo mere important chacha theyjo mere uncles theyjo anti's thein they were already in the stock market they were investing in the stock market, to muje to zahir hai un ki taraf se hi wo saari cheezein mileinand started of. Religious belief: Support from 3 Support kerne wala Allah ooper betha hai Allah 4 Hamara small business tha Humble beginnings apko maangna hai tou usse mango aur jis taraf se wo deta hai na ap ko pata nae chalta wo 1 lac jo hai 1 0 Taqdeer, Grade of Allah, 5 crores religious belief bithate the, neeche se ooper laate the aur yaha tak k mere bhai hume batate the k unho ne boriya jo hoti hai Human capital development, 7 metals ki unho ne wo tak uthayi hai kiu k wo kehte the agar kisi cheez ma tumne sharam kari from lowest level to the top Her dafa unho ne phir jis ko b training di wo yehi k neeche se shuru ho ta k tume pata ho k labor ko kia 9 Organic growth problem hai, usse kis tarha deal karna hai pehle introduce karaya pakistan ma aur us k baad un k zehan ma tha k ye aluminum jo mene import karaya Vertical integration, business 12 hai uski mene factory lagani hai. Tou us k baad jo mere dusre bhai the jinka intaqal hogaya tou wo is line strategy ma the k ma factory lagau tou usko phir unho ne factory laga k di aluminum ki. k agar aapne business karna hai tou do paise kamao market ko kharab na karo jise market kharab karni hoti 14 thi phir usko wo nahi chorte the. Aur unko yeh mashoor tha k agar hum haaji sahab se maal lenge is ma Taqdeer, barakat barkat hogi kiu k wo kabhi ye nahi dekhte the k mene ap ko sale kia hai 10rs ki cheez aur ap usko tumhare naseeb ma jo ALLAH ne diya hai tum kamaoge aur jo mere naseeb ma hai ma kamaoga tou logo ko aj tak b muje barha fakhar hai muje koe baat raha tha k aap k father ka zikar hum fala jagah bethe huye 15 the waha ap k father ka zikar ho raha tha kiu k wo jab the tou market stable thi muje bht khushi hui k aj 30- Goodwill, Moral capital 32 years hogaye unk intaqal ko aur abhi b naam unka hai. Agar alhumdulilah aj b mariot road chali jaye ya lahore ki market ma chali jaye sirf ap puchle k Jb saeed Haaji Fazal Ilahi sahab ka wo aj b ap 100% munafa hai tou wo yeh kehte the k 20% ma leta hu 80% tum le lo. Aj tak logo kehte hai haaji sahab Welfare of customers, sharing 16 ka hum maal lete the hume barhi barkat hoti thi kiu k aj k dor ma kia hota hai ek maal aapne mangwaya most of the profit with them hum bhai aur ek hamare father total 5 log the, barhe bhai jab business ma aaye tou unho ne Jb’s Hotel and jb’s funland ko look after kia 2nd bhai jo the unho ne aluminum company of pakistan ko look after kia ma Group of family companies, 18 jab graduate ker k aaya tou mene apne father ko join kia jb saeed n company ko. Usse pehle mere bhai sath different brothers working in hi the father k , Start sabne yehi se kiya hai bhare bhai ne 2nd and mene. Lekin business hum sab ka sath different SBUs tha aur hum sab 25% partner the each company ma. Us ma yeh hota tha k hum ek dusre ma interfere nahi kerte the sab ki meeting hoti thi once in a month us ma saari cheeze discuss hoti thi Partnership in each business was 19 k tum kia kar rahe ho etc. batao muje. Us k baad interfere ki hume bilkul ijazat nahi thi ma agar dekh equally divided No one was allowed to interfere 20 tou wo jawabde honge father ko k jee unho ne kiu galat kia wajah batao uski tou us tareeke se sath hi in each other's business pass hi. Us k baad Unk bacho ne koshish ki alag business kerne ki mene support b kiya theek hai kiu k Father used to help employees to 23 mere father bhi yehi karte the un k pass job karte the log agar wo dekhte the usne seekh liya hai aur ab start business aur apne emloyees ko main is tarhan rakhta hun jaisay wo meray apne bachay ho. Agar main apne bache Treat my employees like my 28 par dua parh kar phookta hun to main raat main inpar bhi Ayat ul Kursi paarh kar phoonkta hun kids I don't take revenge, when I am 30 Badla to main kabhi leta hi nahi aur jahan mujhe takleef pohanchti hai main Allah par chor deta hun. hurt I leave it to Allah

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Summary or meaning S.No. Selected actual statements from transcripts of statements Father used to advice at Nahi kyunk meray father bhi koi bohat educated nahi thay liken wo bohat foresighted thay.Hamari 35 community level, helped solved community k problems ko solve karte unhe mushwaray detay thay. community related problems Experience is as important as 36 experience is the essential part of business education meray paas kitne workers aese hai jinko main nahi chorta ye soch kar k ye meray purane workers hai inki Keep employees just to feed 37 nikal dunga t kaun unko rakhega.Sirf ye soch kar K Allah ko kya jawab dunga aur ab ye waqt agay hai k them, welfare for employees meri management mujhe kehti hai ab sir aap peecahy hut jaye kyunk aap bohat rehum dilli dekhatay hai. Mujhe ye hai k agar koi new invention hai to usko lgo main introduce karwaun. So yes, I am a risk taker! I pray before taking risk, my 41 Waise main kisi cheez se nahi ghabrata lien haan jub contract sign kar raha hota hun to ALLAH ka naam mother's prayers influence my zarooro leta hun! … jee bilkul aur meri waalda ki duaaein bhi hai, success Help community, relatives in 42 hi community ki madad karta hun need Do not enter into a entirely new Agar mera beta kehta hai usay fruit ya vegetables export karne hai to main usay ye nahi karne dunga kyunk business, start something which 43 mera experience hardware main hai aur main usay isi cheez main hep karsakhta hun jismain mujhe khud is related to your family eperience ho.bilkul ek alag category main mut jao balkay apna hi business ko expand karo business ki aadat nahi hai. Wo kehtay hai k hum saari cheezain phone main easiy karlete hai aur saara kaam hamara New generation is not hard 45 ispar hojaya hai.liken mera ye maana hai ka insaan ko tajurba kaisay hoga jubtak wo khud kuch working karenge us waqt tak aap wo cheez hasil nahi karsakhte jo aap chatay hai.aur ye baat to Allah bhi kehta hai Honesty of intentions, hard 46 k mehnat karo aur phaal main dunga.neeyat saaf ho kisi ko hurt karne ki na ho.Agar hum basics ko dil work, Allah rewards in return Meri walda ki death k baad bohat zyada gap agaya hai. Jub tak wo thi to hum sub mil lete thay aur saaray Parents keep the new generation 50 bhai ajatay thay unse apne problems discuss karte thay. Kyunk wo meray saath rehti thi to m eray ghar sab connected, after they are gone, bhaiyo ka ana jana hota tha aur main kafi parties hi rakhta tha. the family become disperse Meri walda ki death k baad bohat zyada gap agaya hai. Jub tak wo thi to hum sub mil lete thay aur saaray Parents keep the new generation 50 bhai ajatay thay unse apne problems discuss karte thay. Kyunk wo meray saath rehti thi to m eray ghar sab connected, after they are gone, bhaiyo ka ana jana hota tha aur main kafi parties hi rakhta tha. the family become disperse Maine ek ladyko dekha airport par khari phone ki screen ko scroll down kr rahi hai aur apna time isi tarhan Mobile phone is disconnecting 51 pass kar rahi hai.Ye waqt agaya hai k aadmi ko ye kauf hogaya hai k agar haath main mocile nahi people 10rs jaib mein hote ha they spend 100 and jis k niyat saaf na ho, business to start kerlia but ap k niyat saf Honesty of intention is 55 nai ha jesy kisko ko nuqsan pochne k liay fundamentally important Do not hire relatives they do 56 apne aziz o aaqarinb employment per mat rakho who apko nuqsan ponchaty damage to the business, they take undue advantage Sab se phle ap ka dil saaf hona chai ha aur kise ko nuqsan nai ponchao ap apne niyat saaf rakhe aur second 58 thing apna paao chaddar dekh k phelayee utna karach kero jitna kamao. Mere walid sabah hamesha ik baat 2. Do not go beyond means. bolte thy beta hamesha chote chote karacho ko control kero yehi he end mein Every drop counts, training by Toh tab muje samaj aia k walid sahib muje roz bolte k chote chote raqam 250rs / 150rs b drawez mein dal 60 father, drop accumulates to form do but jab sham hote toh jab walid sahib kethe thy count kero toh who thek thak amount ban jate thy. a river mere kamyabi k peche sab se phle mere walida k dua kyu k mein apne ami ko khush kese keru. Same mein Serving mother leads to 62 ny suna ha mere walid sahib b asa kerta thy aur mere koshish hote thi k agar koi nokar nai ha toh mein un k professional success kaam khud kerdata tha aur jab unhe pata chalata tha unk dil se dil se mere lia dua nikalte thi Used to spend school holidays at the thy k ap shop per aajaye, toh hum 5 log jo mere bhai, bethjaye . banjaye hum log shop per jate thy aur father's shop along with my 64 waha kam kerna, ghomte rehna, maal nikalo dobara lagao us k bad jab fun land ban gya toh sham brothers and cousins, father used to make us do odd jobs Father used to make us walk 65 thy k koi kise ko pareshan na kery. Tab when we come in college life hum order thy k govt commerce from college, to keep us down to earth and also while tour I did business with our overseas business partners and in USA I worked for a month in Make me do odd jobs to kill my 66 a company and got training there and har chota bara kam keya so 4 months mein ghoma aur mera ego SAR (Sajjad Ahmed Rashidi); Company Name: S.B.R & Co. Jo business background hay, who toh… it starts from 1923. This firm , it has been established by my 1 Family tradition grandfather in 1923

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Summary or meaning S.No. Selected actual statements from transcripts of statements Learning business operations at Uski wajah yeh hay kay hum 2 bjai mein aur 2 cousins, 4 hum umar thay. Toh mein jab 8 saal ka tha, 5 a very early age in father’s chutti school say hoti thitoh mein office aa jata tha. business Cordial relationship with staff of 6 Ab office mein ye jitna staff betha hay, aik aik say dosti meri thi. father’s business at an early age Communities have now Daikhiye, community basis peh business nahi chaltay. Kay jo aaj say___ '50s mein'60s mein tha, kay kapra diversified their businesses into business Memon ka hold hay, tannery mein Chinnioti ka hold hay, dawai peh Delhi braadri ka hold hay. 13 various fields, previously they Ab wo cheez nahi hay. Ab toh cheeze hay kay aapki paas___ aap har jung lar sktay hain, apkay paas bus used to concentrate in a single hathiyaar hona vhaiye. Jo kaam aap karnay ja rahay. market Sharing of business experience 14 Kal raat ko meri aik dost say baat ho rahi thi. among friends Should enter into a field you 18 (example of a person whose child was creative. Thus was advised to go in printing business) have a talent for Using network to explore Mein chala gaya Reckitt Benckiser. Unsay distribution negotiate karnay. Wahan kuch dosti talluq nikla. 20 opportunities (linking social Unhon nay sifaarish ki apnay visiting card peh likh kay day dia Dettol kay sales director capital) Startup strategy (1) goal 21 Determine the goal. Second point, check your shoulders. orientation, (2) check your capacity On 15th June 1975. I was peon myself... of this company... I was peon, I was manager, I was typist, I was Humble beginnings, did all odd 22 clerk, I was owner. jobs myself Phir meray ussi dost nay kaha kay yaar polyster... pehlay toh transparent silk thread mangwa kay do. Woh yahan kaamyaab nahi howa. Takay color scheme ka chakkar hi khatam. har kapray mein wohi lag jaye. 2nd opportunity again from the 29 Woh toh chala nahi. Woh aaj tak nahi howa kaam. 30 saal ho gaye usko. Polyster thread chahiye. Mein nay same friend woh Japan say nikaal kay dia na apko jantay kaisay thay? Aik pharma industry kay purchase manager shaadi mein aa gaye thay kisi. Sab meray competitor unkay gird ghoom rahay thay. Mein bhi chala gaya. Woh aadmi bohut acha tha, mein bhi bay takalluf ho gaya unsay. Na unhon nay... mein nay unka naam poocha kay aap hain kon aur na mein nay Opportunity at a family event 31 apna naam bataya kay mein kon hun. Batain ho rahi hain. Woh samjhay yeh bhi koi inhi mein say hi hain... (strength of weak ties) indentors mein say. Ab mujhe jab saari baat ho gayi, jab woh ghar janay lagay, shaadi hall say bahar niklay, mein nay kaha yaar yeh toh maloon karun kon hay? Competitor say poochnay mein meri naak lag rahi thi kay kuch howa toh kahay ga tum jantay tak nahi inko. Tumhara isska matlab business nahi Ab isska plus point aap daikhain. Plus point yeh hay kay yeh jab mein nay order win kar lia Pfizer ka, Satisfying one customer even at 32 Waahid ka, toh usnay mujhe kaha kay yaar mein toh LU biscuit ko bhi day ta hun, yeh bhi tum sambhaal loss can bring new opportunities lo. 3 years to mature a business, do 33 Aur 3 saal ka time break even 35 Sirf mera baita hay. Meray bhai seniors mein thay, engineer thay basically woh. 25-30 saal Son also involved in business Partnership works when Ya toh... woh partnership ziada kaamyaab hoti hay jahan departmental hun... incharge hun aur jahan peh responsibilities are divided as 36 aik dosray kay saath kay mein apkay talent ko recognize karun, aap meray talent ko recognize karain per individual expertise, and mutual respect Jahan peh yeh hota hay "I know everything", that person is master of none jack of all. Wahan peh clash Arrogance, I know it all attitude 37 hotay hain; separation ho jati hay . leads to conflict Low performing family Daikhiye, uss mein 2 raastay hotay hain. Aik toh hogaya ... accommodate karain. Blood relation hay. members can be tolerated if 38 Tolerate karain. Talent ko god-gifted samjahin. Tab toh aap aqal say kaam lain needed, if the lack naturally in their ability Aik bhai nay kaha kay esa karo, inn peh choro; bachon peh. Bachon ko bulaya, bithaya kay bhai ab hum loag toh ho gaye hain retire. Ab hum kaam nahi kar saktay. Hum toh sirf chai peenay factory aayein gay. Elder’s support in running the 41 Kuch poochna hay pooch lo. 2 bajay chalay jayein gay. Akhbaar parhain gay, chalay jayein gay. Tum nay business poochna hay... kay ji apka pichla Milay woh loag. Grown-up acha tha unki family ka. Unhon nay decide yeh kia kay we should make a The 3rd generation with good charter. Kay kis kiski kia power hogi? Kon kitna hoga? Kia hoga? Aur kon... kon iss gari say utarna brought up decided what to do 42 chahay ga toh kaisay utray ga? Charter bun gaya. Who will be the chairman? Mein nay jo yeh kahan kay with mutual agreement and mein apka talent recognize karun. Yeh mera kalayja hona chahiye. Meray mein itna zarf hona chahiye kay respect, while recognizing each mein yeh kahun kay yeh kaam toh aap bohut acha kar saktay hain. Mein toh issko kharab kar dunga other’s talents.

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Summary or meaning S.No. Selected actual statements from transcripts of statements Example of separation of On the other hand, aik aur group hay. Wahan larayyian howein. 5 factorian 5 bachon mein but gayien. Sub 43 business among brothers also apna apna kar rahay hain. Yeh donon hamari braadri kay hain. Separation ho gayi. exists in our community Jahan... Jo Allah say darta hay, woh bilkul sahi sahi ho raha hota hay. Jo Allah say nahi darta, wahan Belief in Allah is important to 45 badmaashi ho rahi hoti hay. Valuation mein... aap kehtay hain 10 rupay ka hain, mein kehta hun 12 rupay side line ego and develop mutual ka hay. respect Moral capital on decline due to 47 akhlaaqi pochtay ho toh esay (downward ). declining piety 48 [hiring karte waqt] Meri na community preference hay, na meri... maslak preference hay. Inclusive Employment Policy Mera khayal hay... jo bhi 5-7... 2,4,5 % hongay hongay. Otherwise, woh bhi uss mein 5% mein bhi 2-3% People are unemployed due to 54 ko toh hadd haram hi kahunga. (irrelevant talk on the phone)... \ their own laziness Community support those in 55 Hay ... magar woh... that is not the way out. Bohut support hay. Bohut support hay. need, who wants to start a business Yaar jab tum taqdeer ki baat kartay ho, kay tum nahi kamatay, taqdeer kamati hay, toh yahan kyun atay 56 Taqdeer but hard work ho? Kyun kay yeh hukm hay. Rozi talash karo. Nahi... Rozi talash karo. Kahan say milay gi? IAP (Irfan Asli Pari); Company Name: Asli Pari 1 Us ki jo Vertical conditions theen us ko spring tak ley gaey Vertical integration 4 Credibility bhi aati hy market main, ap jo dealing kartey hain us main kitni credibility kis ki kiya hay? Market credibility is important No formal business corporate Coroprate culture abhi develop nahi hua, jab hamarey yahan documentation nahi hogi to documentation ka 7 structure, lack of documentation, na hona aur eemaan daari ka fuqdaan hona is liye kabhi bhi wo kamyab nahi hoti leads to conflicts Corporate structure, Corporate ka system wo ab develop hua, logon ko maloom hua k corporate hota kiya hay! Ab corporate ho 9 documentation allow expansion gaya to ab ap dekhiye k ab ap ko Gul Ahmed ki 50 outlets milen gey, Khhadi k milengy etc etc and intergenerational transfer 90% hamarey yahan jo jhagray aatey hain wo Wirasat k aatey hain iss liye k kabhi documentation ki nahi thi, maloom hua k Wealth Taz tha to uss say bachnay k liye Aik Baitay k naam ley li, aik beti k naam ley Inheritance disputes are 90% of 10 li, aik biwi k naam main ley li, ab jab wo un ka inteqal ho gaya to jab jhagra para to beta kehta hy k wo to all disputes merey naam hay wo to mera ho gaya. Hamarey yahan problem ye hay k hum Ghar ai beti ko under pressure latey hain, jab ap shaadi karain to family concept hona chahiye k jo bachchi ya bachcha hay us ko apni ownership milni chahiye, but Unfortunately people do not ownership nahi milti. Me to yahan rozana bhugatta hoon talaqoon k mamlat saarey atey hain to me yehi own their daughter in laws, they 24 kehta hoon k jab tum nay shaadi ki hay to yar ownership to accept karo na, bachchey ki shaadi ap nay kion keep her under pressure, leads to ki thi? Jo bachchi ai hy us ki ownership karo, us ko maano k ye ownership hy wo hona hy aik natural divorce phenomenon hy. Apni nature say ap attract to kar saktay ho by hook or crook nahi kar saktey. Operations are managed 27 Firm chalane ke leye professionals hain, woh kam karte hain professionally We have left our religious Ma'ashra uss say sudhray ga k commitment poori honi chahiye, jo hamra mazhab, bal k hamara mazhab jo 30 values, do not honor tha jo aj Europe aur America main adoptation hy wo is hi wajah say hy k commitment is the main thing commitments Huquq ul ibad; Suggested ulema 31, 32 Me ne ulema se boht kaha ke huqooq-ul-ibad pe bat karain, logon ko is ki boht zaroorat hai to talk about inheretance disputes, on huquq ul ibad People should write their will, to 34 Logon ko iss bat par qail karain k wo apni zindagi main wasiyat likhain, likh kar jaen avoid conflict Jab bhi wo sharakat karain chahey baiton say karain chahey bhaiyon say karain kisi bahar say karain us ko Partnership agreements needs to 35 likh lain be documented, to avoid conflict Maa baap ko ragib karain k us ki jo entity hay na aaney wali bachchi ki, us ki recognition karain bahesiat us ki bacchi ki q k wo apnay maa baap ko, apnay khandan ko, apnay ghar ko chorr kar aa rahi hay, 20 saal, 22 saal, 18 saal, jitney bhi saal us nay apnay maa baap k yahan guzaray hain us ko tamam us k sentiments, Respect for daughter in laws 36 us k tamam us k jazbat wo sab cheezain chor kar yahan aa rahi hy, ab us ko ap kahan khara karna chahtey needs to taught, told Ulema hain? Agar ap wo nahi dey saktey to phir kia dain gey? To kam say kam us ki wo cheez jo sentiments hain us ko to accpetance dain na. Us ko darja tab dain gay jab us ko beti samjhain gey, agar ap apbi beti ka darja nahi dain gay to wo kabhi bhi wo comfortable nahi ho gi. Documentation is reducing 40 Jo families main documentation ho gai hy wahan par masla hal ho raha hy conflicts in some cases

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Summary or meaning S.No. Selected actual statements from transcripts of statements Small business owning families 41 Jahan chota karobar hy wahan par documentation ka concept nahi hy have more conflicts due to lack of documentation Religious scholarship is not Mazrat ke sath hamre ulema ko khud naheen pata ke huqooq ul ibad ke bare main kis tarha awam ko agahi 42 competent to preach the public di jani chaheye about huquq ul ibad Shariah consultations for 45 Hum ne ulema ko karobari mamlat ko sharaee tor par chalane ke leye logon ke sath connect kiya businesses in collaboration with ulema Sab say bara jo drawback hay na wo yeh hay k hamaray iyem main problem ho gai hy credit ki, pehley credit hota tha 10 - 15 din ka, ab credit ho gaya hy 3 - 6 maheenay ka, phir aik yeh hua k hamray yahan jo Market credit duration is now inteqal hoey us say hamaray paisay disburse ho gaey to hamari financial position gir gai, hamari behnain creating problems, as the cash 46 bhi theen hamaray bhai bhi thay, bhaion ka inteqal hua unki auladain bhi wirasat main aa gaeen, behnain was dispersed at the time of bhi wirasat main hain, to wirasat ko pehley hum nay shayad 4th din us ko likh likha kar us ki disburtion inheritance distribution shuru kar di hy, yani jo cash ka mamla tha wo hum nay pehley ada kar diya jo properties theen wo one by one kar k wo taqreeban sab nibat gai hain bs aik aadh property reh gai hy wo bhi. Magar yeh hum nay tey kiya tha k jis waqt property disburse ho gi us waqt k rates lagen gey yani aj k jo, us waqt agar wo 10 lakh ki thi aur aj wo 1 crore ki hy to 1 crore k hisab say disbursement ho gi, yeh is ko Justice was done inheritance 47 hum nay follow kiya, nhi to ye follow nahi hota to phir aik naya masla khara ho jata, to is ko hum nay distribution condition daal diya tha k jab at the time of disbursement jo bhi market ka prevailing rate ho ga us k hisab say ho ga ab jo aik do property reh gai hy wo bhi within one year ho jaey gi. Kabhi hum nay bank say kabhi hum nay koi support nahi li, ye hamra aik mazhabi tha ya hamara khandani aik belief tha agr hum jaisey ab to buhat c cheezain aa gaeen, ab to buhat saarey Islamic, us zamaney main to Islamic shariah ka masla bhi nahi tha, Islamic bank ka bhi nahi tha; ab aa gaya, ab to buhat c chhezain aa 49 Only Islamic banking gai hain, ap shariah say kar saktey hain, ap shariah bank say ap musharkat bhi kar saktey hain, pehley to ye products nahi thay na ab aaey hain to ab us main negotiation bhi ho sakta hy, musharkah kar lain buhat c cheezain kar saktey hain ye cheezain ab aa gaeen pehley nahi theen Agar kisi family me is bat ki acceptance hy k jee hum nay wirasat deni hy to wirasat ka financial burden to ata hy, chahey ap finance say nikalen ya ap baich kar nikalain burden to aey ga, aik to ye buhat bara factor hy. Doosra factor yeh hy k jitney bhai alag alag hotay hain un ki alag alag sochain hoti hain, buhat say Property disputed, differences, joint venture hotay hain un main buhat saari qualities hoti hain; aik bhai hy jis ki quality hy k wo shayad 56 Family conflicts leads to Social prodcution main ap ko role dey skta hy, aik hy jo technical side par role dey skta hy, aik hy jo finance k disintegration andar behtar kar skta hy, aik marketing me kar skta hy, aik ap ko recovery main kar skta hy; jab ye disburse hotay hain to saari qualities disbure ho jati hain, to un ko retain karney k liye buhat say kamyab hotay hain buhat say kamyab nahi hotay, ye zaroori nahi hy. Hmaray yahan jo C category k log hain jo apnay ap kharay ho gaey hain apnay pairon par, job kar thay kuch kar rahey thay, ab unhain paisey ho gaey, magar un ko phir bhi financial support chahiye micro financing chahiye. Hum nay micro financing k taur par kaam karna shuru kiya as a community magar Micro finance support for needy 60 hamain kamyabi nahi hoi to hum nay abhi aik, hum nay 1 lakh rupees ka supportive, ye kaha k iss ko 1 saal members in community did not main hamain wapis kar dain bal k 1 lakh k 20 months main 5000 k cheques dey dain aur 2 admion say work witness dey dain aur hum wo affidavit ley kar dey detey hain 1 lakh rupees, wo bhi hamian wapis nahi aa rahey guarantee k baad. 62 Hamaray yahan taqreeban 70% log business kartey hain community main. 70% people do business Educated kids are relatively 64 Agar bachchon ko pa nay parha diya hy aur un ko wahan par mil raha hy to they are now moving. more job oriented hum nay abhi aik Hunar foundation say mil kar aik dehli colony main beautician ka wo banaya baqaida poora floor ley kar banaya 70 - 80 lakh rupay kharch kiye beautician ka course shuru karwaya, wo jo me Business selection is influenced keh raha hoon na k hamarey yahan jo mazhabi rujhaan hay wo itna, to unhon nay us pey yeh likh diya k 66 by religious orientation yeh beautician ka course TV aur artist aur ye sab cheezain paisey kamaney k zaraey hain, to us ko poora to (Beautician course example) parha nahi aur ye TV artist wagera... Aur wo aik masla khara ho gaya, to haath koray me nay to us ko demolish kiya ab hum nay us ko kindergarten me convert kiya. Me to ye samajhta hoon k ap aik community bana lain us k andar me nay to yeh kaha hy k jo ap samajhtey hain misal k taur par kisi khandan ki, 2 parties ati hain to us main say agar koi influnetial people, banda ata People with moral authority can 71 hy chahey wo molvi hy chahey us k khandan ka bara hy ya biradari ka bara hy akhlaqi taur par, moral resolve disputes authority us ko kar sakta hy to ap us ko saath bitha k kar lain q k ap ka jo role judiciary ka hy wo to 50 saal say pehley hul nahi hotay nazar aatey, wo to 3 naslain brabar ho jaen geen tab faisla aaey ga. Elders from baradari also help 74 Jaghron ko baro ke sath mil bath kar suljhaya jata hai resolve conflicts Hamaray yahan bhi buhat say log hain jinhon nay kaam shuru kar diya hay, 100% nahi, har family main Some people in community are 81 aisa hy jo nahi letey now taking loan

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Summary or meaning S.No. Selected actual statements from transcripts of statements Sab say pehley to us ko kahin kaam karna chahiye, aisa hy jaisey ap ko lawyer ko banna hy to pehley wo To start a business start working 83 join karay experience wahin say gain ho ga, iss trhan agar business karna hy to join kar ley kisi achi where to gain experience institution me organization main aur phir wahan say buhat acha experience mil jaey ga. Jis ko field ko us ko lena ho us hi field say karay aur moderate say karna chahiye ta k dono in and outs ka pata chalay. Itni bhi low na ho jahan par sara kaam cash ka hota ho to wo kuch nahi pakar paey ga, to moderate ho jahan documentation bhi ho aur non documentation ka bhi kaam ho dono cheezain hoon, to us 84 SME sector teaches better ko buhat clear concept ho jaey ga. Aur agar top pey chala jaey ga, corporate main chala jaey ga to kuch bhi pata nahi chaley ga q k Pakistan me jab wo kaam karey ga to dono parallel economy chalani paren gi, bagair us k kamyab hi nhi ho ga, corporate main bhi karna parta hy q k bagair lifafay k koi kaam nahi hota Ap chota finance karain, phir logon say kaam lain, mazdoori par kaam karain, phir ahista ahista ap ki growth ho, jaisey me nay ap say kaha k musharka jo hy wo karain wo ahista ahista barhtay chalay jaen. 85 Grow organic Bass eemandari jo hy wo main objective hona chahiye, logon ki credibility k saath, apni credibility ko qaim rakhain market main, agar credibility kahin bigar gai to htere would be no way out. TP (Tariq Pasha); Company Name: Pasha’s Dekhiye...mein ...jo family hay meri, woh business mein thi. Aur meray father ka jo kaam tha woh tha 1 basically ghari ka. Saddar mein Zaibun-Nisa street par. 'Gift-O' kay naam say. Aur mein nay unhi ko join Father was in business kia 9 class mein shayad meri pehli apprentice howi thi. Aur mujhe 'Sanaullah' bheja gaya tha shagirdi kay liye. Early apprenticeship at a 3 Wahan peh jo, school ki chuttian hongi, 9th class ki; meray khayal hay woh thein koi dhayi (2 1/2) say 3 business outside family to mahinay ki. Toh uss waqt mein Sanaullah jata tha shagirdi kay point of view say induce disciple and humility Jo mashhoor hotay thay kay ji yeh achi training kartay hain. Achi training say kia muraad hoti thi unko Some mentors were famous for 5 bethay bethay... training Hamari Delhi Walon ki naani sub ki aik hay. Aap jab rishta nikalnay bethain gay toh naani aik hay. Kahin All Delhiwala are connected 6 na kahin say, kisi na kisi ka link niklay ga through distant family ties Jab bhi koi ata tha, kehtay thay: "Jaa kay 2 chai lay aao." Aur iss tarah kay unhon nay humsay safaiyyan Not ashamed to share odd 7 wagera sab hamaray zimmay thein. experiences Toh hamari jo uss waqt factory thi... we started with 5 peoples. Issi jagah peh jahan aap bethay hain, iss Some employees are still here 12 kay 1st floor peh. Uss mein say aik sahab aapko yahan peh bhudday say nazar aa rahay hongay ghomtay since decades phirtay Toh uskay baad hi we eventually, humnay carpet kay andar entry li. Aur carpet kay andar Hattar mein humnay factory lagayi 1993 mein ya 92 mein. 93 mein. Uss say pehlay bhi hum carpet kay business mein 14 We had to adapt thay. Lekin pehlay sirf aik bhai dekh rahay thay usko. Aur mein unko assist karta tha. Jahan peh technical side hoti thi, uskay liye. Mein nay kuch 2009 mein himaqatain karein. Aur uskay baad jab depression aya, mein nay Dubai mein investments kein. Toh woh high time aya tha properties ka. Mein nay Pakistan mein investments kein. Global market dynamics 17 2009, 2010 ... mera bohut acha time tha. Iss liye itni bari investments ki. Aur woh jab crush howein, toh effecting local business woh zahir hi baat hay jo kuch peechay tha usko bhi lay kar baithein. Karachi say aik sahab say maal lia, KB ka maal tha...KB uss waqt number 1 hoti thi, fastest selling product 18 hoti thi... 25 rupay mein. Aur woh kehtay hain mein nay ja kay Hyderabad mein sawa 25 rupay mein Humble beginnings by father baichi thi. Meray father nay kaam iss tarah shuru kia tha. udhaar dia howa hay, toh apnay uski recovery karni hay, toh uski kooshish kia hoti hay kay ji jissay udhaar Maintaining credit relationship 20 lia howa hay na, ussi say maal lay ta rahay. Takay usskay saath usski problem na ho. Phir woh ziada strong is crucial thay. Mein baat kar raha hun ghari ki factory say pehlay ki. Reinvestments of profits for 24 Question: Theek hay toh yaani kay apna profit ko reinvest kartay hongay; Answer: Haan. growth Nahi nahi. Isski koi hamaray paas woh nahi thi kay ji humnay within braadri ya within connections karna hay. Definitely, sirf aur sirf hamain yeh hota tha kay ji uskay andar jab aap manufacturing mein hotay hain, Supplier selected purely on 25 aur ghari khaas tor say.... aik ghari mein taqreeban koi 51 different parts ki assembly hoti hay. Aur woh aik merit chota sa screw jo 1 paisay ka ya sawa paisa ka costing karta tha, uski wajah say poori assembly line ruk jati thi. Mein import karta hun. Pakistan mein hamaray paas agencies hain jo dunya ka sub say bara manufcaturer hay rugs ka woh hay Balta, Belgium. Hum uskay agent hain Pakistan mein. Phir jo Europe ka sub say bara Manufacturing and whole 27 collector hay rugs ka, jo wholesaler 'Lalay', hum uskay representative hain Karachi mein, Pakistan mein. selling at the same time Baqi aik zamanay mein hamaray paas Arte Espana ki bhi agency rahi hay. Woh Dutch based company hay Customer kyun ata hay? Aik toh alhamdulillah mein yeh mehsoos karta hun meray paas jo customer hay, Customer loyalty is important, loyal hay. Humnay jo apna falsafa rakha hay sales ka ya jo bhi product ka, woh hamesha yeh rakha kay jab 28 developed through product hum paisay lain, hum tikaa kay lain. Lekin jo product dain, woh esi honi chahiye kay jab woh lay kay jaye, quality toh saalon uskay paas woh achay tareeqay say rahay. 29 Mouth publicity achi hay hamari Word to mouth important 305

Summary or meaning S.No. Selected actual statements from transcripts of statements Haan agar aik quality hay jissko hum recommend nahi kartay TV lounge kay liye, aur customer pasand kar Remain honest to the customer 30 raha hay; hum usay keh day tay hain: 'It's not for TV lounge. Aap isay drawing room mein rakh lain, TV about product quality lounge mein na rakhain. Toh 1st time humnay 2001 mein jab rugs ka display, bohut achay tareeqay say lagaya tha, toh woh loagon Market predictions through 31 kay liye eye opener tha. Aur uss waqt mein nay predict yeh kia tha kay next 10 years, rugs jo hain woh customer engagements 50% of wall-to-wall ka business lay jayein gay Business opportunity through a 34 toh Sanaullah walon nay yeh basically idea dia kay yaar tum tufting kay business mein aa jao. family connection Some relative or friend Ya phir esa hota hay kay jo aap...aapka koi dost, ya jaisay humko Sanaullah walon nay kaha, meray waalid sometime share an opportunity, 36 kay dost thay woh. Meray baray bhai kay susraal bhi thi otherwise doing it on your own without support is difficult Braadri ko dekh kay toh avoid kartay hain. End of the day jhagra ho raha hota hay. Toh hum esa kaam Partnership leads to conflict in 39 kyun karain jo baad mein jhagray ka baa'iss banay. case of excessive profit and loss Wase hain partnerships. Meray 2-3 partners rahay hain. Jesay kisi kay saath mein nay retail ki outlet khol li; partnership mein. Lekin woh uss hadd tak hay jisskay andar accounts aa rahay hain, aap akelay baithay Sleeping partnership is better 41 hain, apnay aap faislay kar rahay hain. Acha karna hay, bura karna; saal kay end mein pata chal jata hay. where one is in authority Aur faisla ho jata hay kay ji kia karna hay. Hum udhar uss say lay tay hain maal, toh woh issi tarah lay tay hain kay agar hamaray paas koi aur Despite being a partner we treat 42 supplier hota. Iss tarah treat kartay hain hum ussay. Apna business nahi treat kartay. him as an independent supplier Meray paas iss waqt 2 Christians hain. Yeh jo hamaray baray sahab hain, yeh Bihaari hain. Isski toh mujhe 45 Inclusive employment policy caste hi nahi pata. Salman kis caste ka hay? Yeh Salman. Nahi pata? hum professionalism ko lay kar aayein. Kyun kay jab aap professionalism mein jana chahtay hain toh Professionalism has a cost not 49 apkay paas woh volume ho, kay jiss say apko...aap aik achi salary day sakain. always possible to afford Hum jatay hain personal contacts peh. Hum... humnay aik do baar try kari kay ji jo ads hotay hain akhbaaron mein woh day kar bulaya jaye. Ya jo...ab toh woh, uskay andar bhi bohut hota hay ... net We hire people on the basis of 52 peh...rozee.pk wagera hain. Humnay 2-3 baar try kara lekin humain mehsoos howa kay nahi yaar. Nahi personal reference humain sahi laga. Hum ab iss peh hain kay ji jo bhi banda rakhna hay, woh personal contacts peh jaa kay rakhna hay. Haan. Bohut bohut bohut. Lekin hamesha jo kaam karnay wala hota hay na, woh apna raasta nikaal lay ta hay. Humnay esay bhi cases pakray hain kay... hamaray haan aik system hota hay 'Daily Cash'. Hum usko DTR kehtay hain; Daily Transaction Reports. Uskay andar jo bhi aa raha hay woh likha jata hay, jo bhi 53 kharcha hota hay woh likha jata hay. Aur jissko udhaar jata hay, woh nahi likha jata. Agar kisi ko ... aap Accounts are systematized meray paas aye, aap meray jaannay walay hain. Apko jo cheez jaye gi woh nahi likhi jaye gi uss mein. Sirf cash ki woh hoti hay. Aur uskay baad woh chala jaata hay computerization kay liye. Jab woh computerization kay liye jata hay, toh invoice bhi jaati hay. Aur wohi standard tha 30 rupay daily ka. Subah fajar kay baad woh ata tha. Aur dopher ko 1 bajay tak rehta tha kyun kay woh parhai karta tha. Usskay baad ahista ahista woh meray paas procurement manager bana larka, usskay baad mein nay ussko apna partner banaya. Aur Marriot road peh dukaan kholi, uss mein Very long term relationship with ussko partner banaya. Jab ghari ka kaam humnay bund kia, toh zahir hay sab...poori family wapas carpet employees, one employee is 58 kay andar involve ho gayi. Aur mein nay Lahore ka sector sambhala. Toh jab mein wahan say move out now a partner, honesty breeds kia, toh Ahmed ko wahan bhej dia. Toh iss hadd tak woh hamaray, maqsad confidence ka aadmi hay. '81 trust and confidence say chala aa raha hay. Hashim sahab bhi '82, '83 say hain. Aur bhi iss tarah kay loag hain jo ab ghar ko retired ho chukay hain. Zara say humsay bari umar kay thay lekin ab woh ya toh dunya say ja chukay hain ya retired ho gaye hain. Bhai mein nay toh bohut kuch dekha hay. Mein abhi bhi jo filein study kar raha hun, yeh koi 2 bhai hain, Being an arbitrator among 59 unka aapas mein naachaaki howi howi hay. Mein arbitrator hun. Toh mein usskay liye filein study kar raha conflict between two brothers hun; donon kay points kia hain. Aur paison mein hi masla hay. Business is expanded to 63 Mera khayal hay family expansion bohut bari wajah hoti hay accommodate sons, new generation 64 Sub saath rahain. Father is always there. Sub saath rahain. Hamaari braadri mein toh bohut hay. Fathers work with sons Expansion kay andar toh aap alehda kar rahay hain na. Ab jaisay jo Veenus hay, jo meray bhaiyyon ka Horizontal integration to include 65 group hay. Ab jab sab say baray bhai kay meray bachay aye hain, unhon nay woh wallpaper shuru kar dia sons aur wooden floor shuru kar dia. Usko aik bacha daikh raha hay. Mein nay in sab ko aik standard day ta hun. Kay aap ki uss din ki sales ka 10% say oper expense nahi hona chahiye. That's highest. Agar aapnay 10% mein usko retain kia hay, then you are doing ok. Agar aap iss Expanse should be 10% of 68 say opar jatay hain, toh aap kahin peh koi ghalti kar rahay hain. Yaa apki sales kam hain. Ya aap expenses revenue / sales ziada kar rahay hain.

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Summary or meaning S.No. Selected actual statements from transcripts of statements Show off. Hum loagon kay haan standards change ho rahay hain. Dikhawa bohut aa raha hay. Ghair Show offs, luxury spending is 70 zaroori qism kay ikhraajaat bohut barh rahay hain. increasing, depleating our savings 18, 18, 19, 19 dishes aik aik waqt kay andar khaanay ki rakhi jaati hain. Aur definitely...bahar haal mera Too much lavish spending, show 71 apna zaati khayal hay kay hum loag shayad Allah mian say jhagarnay kay mood mein hain. off leading to frustration leading to crime Bilkul alehda alehda nazar aa rahi hain apko 2 classes. Bohut waazih tor peh. 72 Class division is increasing

Hamari community mein 90% business ki taraf jatay hain. Aur agar kisi wajah say job kartay bhi hain, toh iss kay peechay basically reason yeh hota hay kay to gain experience. Phir wapas business. Yeh toh mein Business as the dominant nay apnay nana say suna tha. Woh kehtay thay kay bhai hamari braadri mein loag khoka lagana pasand 73 profession as business has kartay hain banisbat nokri kay. (2)Isski koi bunyaadi wajah? Kehtay hain barkat hay karobaar mein barakah (religious reason) banisbat nokri kay. Falsafa braadri ka yahi hay. Jo mein nay apnay nana say suna hay, wohi meray hisaab say braadri ka experience hay. Woh apni balance sheet lay kay baithay kay ji hamari... hum kis status peh hain, kia profits hain, kia hamaray assets hain. Ilyas bhai nay then and there usko final kia. Balkay uss say pehlay ka bhi aik process mein skip kar gaya. Toh jab woh final ho gaya ji 30 laakh rupay Rashid sahab ko daina hay toh har aik na apna apna bataya kay ji mein yeh dunga, mein yeh dunga. Sab ki balance sheet Ilyas sahab kay paas thi. Uska shortfall tha koi 3 ya 4 laakh rupay. Toh Fazal bhai nay phir sab ki balance sheets ko daikh kay The elder in the family divides 82 decide kia... for example baat kar raha hun... jaisay Tariq Ilyas nay kaha kay mein 4 laakh dunga. Fazal the inheritance with justice bhai nay kaha mein 8 laakh dunga. Ab unhon nay balance sheets daikhein, aur unhon nay Tariq bhai say kaha kay bhai tumnay kam hissa diya hay; tumhari balance sheet kay hisaab say. Toh...aur woh unka baita tha.. Ilyas sahab ka baita hay Tariq. Tumnay kam dia hay. Toh tum issko 7 laakh do. Toh yeh 3 ya 4 laakh ka gap tha us mein unhon nay 2 laakh apnay baitay ka dala Family values to keep everyone Aur uss zamanay mein jab I was 21-22, unkay ghar say sirf aik gaari jaati thi Marriot road. Aur usskay together is possible, the dollar 84 andar ghar kay jitnay bhi loag hotay thay, woh sab ussi mein baith kay jaatay thay family still maintains that family discipline Taqdeer is everything, when we 86 Daikhiye, mera khayal hay hamaray haan yeh jo cheez hay, yeh kam ho gayi hay taqdeer wali. thinks we are in control then we invite trouble 87 Jo ulema hain woh kehtay hain kay ji "phailna" ... unthak kooshish hay Taqdeer but hard work Aur... mein nay khaiti baari ki hay. Mein nay Chiniot mein zameen rakhi hay. Aur mein gandum bota tha aur chawal; 2 cheezain. Aur again phir taqdeer ki wajah say mein apko yeh baat bata raha hun. Jiss aadmi say mein nay woh zameen li thi, usskay paas 52 acre zameen thi. Mein nay 21 acre li thi. Li mein nay 25 acre thi. Woh unhon nay apni gimmics kar kar kay usko 21 acre par lay gaye. Kay ji apnay 21 acre lia hay. Aur ... umm... mein nay kaha thek hay. Aap hamain 21 acre day dain. Aap sahi hain, hum ghalat hain. Toh unhon nay apnay paas rakhi...uhhh.... 52 mein say aap 21 nikaal dain toh...kitni buch gayein? 32? 31? Jab Abiding to principles, helping 88 kay tay howa tha aadhi aadhi ka. Initially. Phir woh 25 peh gayi thi. Phir woh 21 peh reh gayi. Toh literally the needy leads to barakah yeh position thi kay jo kaasht meri hoti thi 21 acre mein, uski average nikal ti thi ghaaliban 40 munn per acre. Aur jo unki zameen thi, uski kaasht nikal ti thi 28, 30, 31... that's all. Woh 32 acre mein, unki woh fasal utni nahi nikalti thi, jitni meri nikal ti thi; aik baat. Dosri baat yeh kay uss zamanay mein mera khayal hay rate tha shayad government ka fix kia howa: 360, agar mujhe sahi yaad par raha hay. Unko 340 say upar nahi milta tha. Aur meri jo fasal hay woh government khareed ti thi 380 rupay mein. Have to spend times with the Dosri baat yeh jo Taha Ahmed hain unko bhi pata hay kay mein boss hun. Unko yahan peh jharo lagatay 89 employees to understand their howey na unki jaan niklay gi. Hum jab gaye, humain iss say gharz nahi thi kay kon hamain daikh raha hay mindset and their ideology, Relatives help in finding Woh jaisay hi bacha jawan hota hay, usko foran kuch na kuch... Kahin na kahin uskay rishtay daar kahin employment, those are 92 peh usko adjust kar lay tay hain. Aur jo khud nahi kaam karna chahay, unemployed who do not want to work FA (Faisal Abdullah); Company Name Ek tw wo hty hain jo wqt aur halat ke waja se bn jate hain aur ek wo hty hain jn k pas aise opportunities 1 aty hain tw we cant denied. The thing for me situation kch aise h k I have been a corporate guy for 15 Started from cooperate years. I begin this environment for I got the opportunity so I decided to take that risk.

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Summary or meaning S.No. Selected actual statements from transcripts of statements The way it happen was that the company I was working for, they decided that to outsource that business and they ask me k isko hm outsource karen aur tmhe kahn aur lgaen. So I said that here is my resignation let me take it. Itefaq ke bat hai k wo business mjhy ata bhi tha aur wo business me pechly 10years se kr bhi 3 Employer become customer rha tha aur phr us business me I think luck ka kafi element hta hai k jab hmne business start kiya tw wo grow kar gya.(1:12)It was a certain stage when it bloom after it so it is where the whole thing is started for us. we took a chance ek dost thae jinho ne software bnaya tha kssy Pharma company k lye tw we sid k acha Resource/product from a 6 chalu hm daikhty kiya hoskta hai tw we started kiya hoskta hai friend/partnership Entrepreneurship being in the 9 Absolutely it has to be in my genes genes of Delhiwala ek tw ye k it does not matter k sales ka bnda company k andar kam kar rha ho ya company k baher kam kar rha ho he is always living on the edge and I guess I am one of those salesmen js k kam me tabdeli arhe hty Sales background, nurturing of 10 hai and I thought k what can I further get out. I was an entrepreneur when I was working even within the entrepreneurial qualities company I was quite well known for my own entrepreneuralship and doing something new in the business around it I am basically and purely service man and service industry me aj bhi we take small steps Alhumdullilah we 17 are doing a decent business now. We still take small steps and small steps can result in a bigger revenue Organically growing models than the others Elder's advice, Early brought up when I was very young that time few things stayed up in your mind and you never forget them “jis ko sales 20 'Salesmanship is supremely agae usko duniya k sare kam agae” tw ek tareqa hta hai training ka important skill to learn' when I was in olevel summer k andar khte thae k jao jakar dukan pe beth jaoi have done that part actually Early training after school 'how 21 and I think wahan se I learn how to deal with people to deal with customers' the point is k education did play a role in terms of ensuring k I stayed on the right path and her training 22 Formal education is crucial obviously. And second is that it give me enough reasons to make right decisions in my life Personal moral capital, bht sare chezain yahan pe chal rhe hain wo ap k name k sth associated hty hain me logn ko examples dyta 23 reputation and goodwill is hun parhaty huay pivotal in service industry Mera personal khayal hai k pretty much everyone and anyone can be an entrepreneur. When I hire people I talk with the people even the sales guy the only difference between you and me is that I have proven what I have said you have not proven what you have said. That’s the only difference hmara brain size same hai Impact of practical experience of 28 sab same hai likn for some reason I being able to prove what I have said and you as a young men still have the trainer on the trainee not prove that jab tm prove krlu tb tm bhi itne attitude ly kar chalna jitna me ly kar chal rha hoon abhe attitude ke zaroorat nhe hai when I walked into the business I already had a reputation with me you know I was already carrying the Capitalize on Moral capital 29 name the name was already there Faisal Abdullah was already there. It existed the brand already existed tw developed through a number of shyd mere liye zindagi relatively asan the compared to an individual years in the field apke bhi ek market understanding hai market reputation hai aur pharma was absolutely different so I tasted that experience as well jahan pe people do not know you even on the hardware equipment selling business generally hmare relationship CEOs ya CFOs k sth hty h. Aur jab hm usse company k IT department pe gae Ur customer needs to know you 30 tw unho ne kaha who are you? Ap kon? So ye sare issues mere hisab se ek young individual ko tw bht zida in advance before you sell aengy uske jo process hoga wo mjhse bht different hoga so may be I am not in the position k say yar ap ks tarha identify kar skty hain aur kaise ly kar chal skty hain par mera bhi yehe h k yar college level pe ye zaroor seekhana chaiye hai k agar dil chah rha hai chance laine ka tw ly lu yahan chezain kafi transparent over the board hain and I think that’s the feedback which I get mere 33 personal jo approach hai apne life ke wo ye hai k when you give people chance to try things there is always Transparency with employees a chance of making a mistake and the mistake cannot be held against them Social capital is the key to 39 Daikhen 8years 9 years 10 yers bd me aj bhi it’s your personal contacts which keeps you… survival In the startup phase employee were found through personal Yar shru me it was all about references nowtw ab proper ek process hai k ad chalaty hain like 48 references, now process is mustaqbil.com rozee.pk. formalized with a dedicated person In the startup phase employee Initially tw bs ye tha k ye falan ka falan hai tw ye bs agya tmhe kam ata hai theek hai tm ajao seedhi bt h were found through personal 48 nd I think I am lucky in that sense I think I have a fantastic team and I do not think they would say they references, now process is have a fantastic boss. You know boss ke tareef tw bht kum he log krty hain. formalized with a dedicated person

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Summary or meaning S.No. Selected actual statements from transcripts of statements There is lot of democracy is here there is lot of people who sit their and tell me on my face that you are Open and candid culture, open wrong and I am happy to take that. Itna jabar hai k we can take that so we have an environment here and 50 to criticism, democratic this lady walked upto me and say that k ye yahan fairness nhe hai meine kaha yar kiya hogya hai she said I environment am a bachelors and this is my pay scale and there are diplomas only who has better pay scale. One year is good in service ek ye hta hai k hmne baray masook se start kiya k hm new services dy dyngy ye krdyngy falan krdyngy us 53 industry to decide if the business me hm nhe chal sky tw wo 6month saal me bnd krdya has potential I encourage and facilitate Process nhe hai as such I think k I encourage people k karu bhae. Guide krty hain par kitne log risk laite 57 anyone of my employees who hain ye alag bat hai. wants to start a business KS (Khalid Saleem); Company Name: R.G. Blue Ok so I studied, completed my studied then went to corporate sector but about 7 or so years I started with PSO it was my first job I worked there for about 2 and a half year very rich in experience; Then I moved to Pakistan tobacco I wanted to work with Pakistan tobacco for quite some time since i was in study but when Job in corporate sector for many 1 I moved there after 2 and a half, 3 months I realized that no this is not my cup of tea which I can do so I years emergently left so next day i landed in islamic banking standard chartered and started working there from scratch three four monthsI grab the basic standards of how Islamic banking works then i moved to the project side mere pass ek project or aya Lahore ka which look very good in terms of returns andi wanted to do that again one friend of mine who is Delhiwala jis k hath m dreamworld hota tha he was launching unki family ka business he was launching in Lahore the similar project but us k sath issue ye tha kehne laga humare pass jitney paise the wo hum ne lagadiye ab jo baqi paise hain uski zameenein hain 2007,8,9 main 2 zameeno k prices baray neeche the construction usne krni thi us k prices baray hue the cheezein import Opportunities from connections krni thi dollar k paise jo hain wo achanak 60 rupay se baray ni the 2 dhai saaal se w achanak se barh gaye the to ab hum we were out of cash we do not know what to do I told them its very simple you have done so much well us k basis p to log marketing krdete hain and then you generate funds you know as it was rolling and we crack the good deal so I was supposed to do that selling and marketing for a year wo tha. a very good friend of mine jo mera neighbor b tha again from the same community he establish this company back in 2006 RG Blue Communication he was a design graduate from indus valley and from the new York film academy in the film production and all to wo iski jo expertise thi wo film production k RGBlue opportunity from a 5 andar theen film production ka kam jo hai wo advertising agency k pass jata tha and then he opened up his friend own design house to wo conflict of interest ajata tha to bari agencies reluctant hoti theenk yar hum in se kaam karaenge direction ka to ye humara client design ka bhi lejaenge to wo hota tha jiski waja se design ka kam jo hai wo kafi compromise hota tha ans so much so he was undertake I generally take advice from my father on these particular matters jahan p koi bari decision making ki cheez hoti hai I was sitting on a dinning table and maine unko btaya k bhai is is tarike se hai ye jo guidance wala jo kaam kr rhe hain ye to ni workout horha because jo log kafi ni hain mere pass 2 choices hain either I would back to the corporate sector ya phir ye advertising agency design house hai usko take over karun he said one thing which clicked me he asked tumhe kitna time hogaya job choray hue I said ponay 2 saal to he said pehle jo package tha jo position thi or abhi jo package and position mil rhi are u ok with it matlab according to your experience and everything koi tumhara jo waste waste ya gap tha uski waja se koi Advice from father to do 7 problem to ni aya maine kaha ni I think it’s been good a lot and mujhe koi issue ni hai kehne lagay 2 saal business baad jab dubara jaoge corporate sector main to kia hoga I said probably 3 lakh rupay honge 4 ni milenge 3 ni milenge to dhai miljaenge is se zada to farq ni parega kehne lagay I can tell you one thing you will not come back to business again if you go back to the corporate sector now you for the next 15 year you are gone so if I were at your place I will give it a shot for 2 years and see what happens tumhari obligations meet ho hi rahi hain tumhar kitchen expenses j hain wo wese hi meet horahe hain tumhe ye b pata hai k jab tum 2 saal baad jaoge to u will probably be able to get the same position 10 15 percent ka difference hoga I think its worth taking a risk I think after 2 months or 3 months we got one two very significant projects one was ek UAE k andar event tha wahan kiindustry of foreign trade ka us main Pakistan ne participate krna tha wahan per koi strong First customer through another 8 connection nikal aya mera kisi site se k hum tumhare sath kam karenge apni company k sath connect connection that got the company karadenge ministry k sath connect karadenge and u go do this thing and we will help you in executing in it going and you don’t worry we will take that I think bht sari cheexein is tarah se gaen k jo principles base humne rakhi thi k hum ye ye cheexein nahin Principles/values are crucial 9 karenge principles hum ne baray strong rakhay thay un principles k sath kam krna hai kisi bhi concern k despite difficulty liye yahan next to impossible hote hai agar yahan aap kam kr rhe hote hain but isko manage kia

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Summary or meaning S.No. Selected actual statements from transcripts of statements Then in between we got the oppprtunity hum mahi sea food rizwan ne start kiya tha with person who is exporting hum un k passs jatay they to humein convince krte the k yaar aap export karein to unka brand hai hum un k sath free main kam krte the actually unko lagta tha k yaar ye kam acha horaha hai sowe start charging them to un k sath ekor lambi story hai k I amnot dwelling into it eventually they say k hum log Another opportunity from 10 export krte rahenge aap jo local brand haina humara wo or uski distribution Pakistan main wo apne another contact / business manage krni hai jo contaract hai aap contract banalein we want to work with you that’s what I have connection decided contract aap banalein mujhe manzur hai to we sign a contract with them we started a franchise shop at the market yahin tipu sultan road k uper then we started jo institutional catering or inka kam hai wahan per sea food frozen sea food jo hai dena shuru kia That gentleman came to me one day and asked me k Lahore main ek jaga mujhe milrahi m Lahore main jaker jo hai wo dukan kholun aap mere sath partnership krlein itne paise hain mere pass or aap jo hain wo Another business opportunity / 11 isko run krlein well I agreed we became partners or we started managing that not really managing jo started partnership with another existing resources theen isko as it is jo tha wo maine shuru kia he expanded another outlet in defense he business connection opened one outlet 2012main ek or outlet abi khola tha last year Pata ni kaise johai wo humare kam hojate hain humein kuch ni dena parta thisis another thing and then humari industry k andar k andar bht sari jo hain wo malpractises hain to wo bhi we don’t do that theek hai Things happen automatically 14 we compromise on business but we always get compensative more than what we deserve or what we work (Barakah) for so we are happy Islamic banking k sath bhi nahi Stillmins k andar un k kuch product the like us m excuse krlia krte the and every time we have excused any client we got more than it theek hai profile k andar we do pizza hut we do burger king we do another things we do dha Punjab government ka bht kam krte hain we do man o salwa manosalwa johum ne kia tha they Following principles activates 15 do the partnership on Islamic inhone kaha hum apke sath kr rhe paise laga rhe hain per apne johaina wo grace of Allah (Barakah) sharia guidelines follow krni hain to jesi apki will hoti hai wese apke raste b khul jate hain ye chexxein business man follow krtae hain Delhiwala Brought up Business community ko belong krne se hua hai hota ye hai k apka brought up shuru se is tarah ka hoa hai 16 encourages entrepreneurial ku never discourage taking enterprenurial initiative initiative Small projects during early age chotay chotay se b ho koi bhalay aap parhte hue cricket ka tournament karden or us zamane m apko 2 dhai are important for long term 17 so rupee bach jaya karein hafte k ya phir aap koi mele k andar participate krlen ya or koi cheex kr rhe ho entrepreneurial approach / events kara rahe ho school,college universities k andar success you have to prove yourself apki apni personal networking hoti hai apki relationships hoti hain or apki Personal social capital, goodwill 18 positioning hoti hai at the market to Rizwan knew that I ama very straight forward person and I would bring opportunities and investors never do a hanky panky to I will do the project in right way / partners jo mahi wala jisne mere sath ye kam kia humein usne kaha k mujhe product launch krna hai 3 crore rupee ka mera budget hai launch krdo it was the easiest thing for me to launch it 15 percent tohum straight forward maang k lete hain 5 7 percent humara peeche b margin hota hai to 3 crore rupee p aram se hans Used marketing research to gain 19 khel ker hum 50 60 lakh bana sakte hain to we did a research pehlemaine is se kaha k hum structure customer insight research focus krlen dekhenge q tumne 5 saal pehle launch kia tha q ni chala kia hua tha 3 lakh rupee 3.5 lac rupee kharch honge acha karo he said theek hai we made a focus group we hired a person then we did a research ourself I told him ye 3 crore rupee hain ye apki jaib main hi hain abi marketing communication ki jaga 10 apne outlets khol lein stay under for 10 years consumer se interaction bhi hoga we don’t want u to let go for Remain honest and straight distribution and without distribution u will not be able to penetrate the market aap 3 crore rupee to kharch forward about other’s benefit 20 krlenge lekin lekin jab tak aap 1500 outlet p ni honge apko volume ni milega 1500 outlet p janey k lye and establish your credibility / apko distribution outsource krni paregi jo apki terms hain us per kabi koi distribution krne k lye tayar ni goodwill, hoga he is not from my community he is a aga khani humara koi relationshipni hai kuch b ni hai apki profile hoti hai apki positioning hoti hai apki warna koi b apkochahe aap koi b community se ho main jis b community Reputation is not community 21 se hun mera negative reputation hai jo b kuch hai matlab koi 10 rupee b mujhe ni dega as capital lekin its dependent, relationship also are not community restricted if you have a good profile people from other communities will come to you aisa established across communities kuch ni hai k wohi community wala apke sath kam karega or support karega In the beginning the MBA jo main nay IT business parha hua hai it helps me basic frame work dete hain automation ki taraf lekr jate knowledge is not that useful but hain kis tarike se apn atime apne spare krna hai wo sari chezein its wrong agara ap kahenge kitabo m jo 27 later on once they are required to chezein hain wo apply ni krti wo aaply krti hain lekin ek level ko jaker apply krti hain lekin us level tak run the business in a structured pochne m jo time lagta hai wo lagta hai manner mere 3 cousins hain wo yahan p kam kr rhe hain they come as an intern they work parhai chal rahi hogi to Cousins are given a chance to 28 parhai b karenge whatever the other interns are getting they get that but ye hai k they get a lot of exposure work (Family capital) yahan per apka risk factor jo hai wo kum hojata hi

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Summary or meaning S.No. Selected actual statements from transcripts of statements mere logo ko cost bhi pata hoti hai profit b malumhota hai harcheez malumhoti hai I don’t have that feeling k m chupain I was like k ni agar yaar agae ekprofit horha hai to horha I don’t want to hide it from OPEN environment in the 29 them inko hum bonus b dete hain tankhwaein b time p dete hain inko lunch b dete hain allowances b dete office, costs and revenues are hain facilitate b krte hain unko b take care b krte hain jis tarike se krna chaiye to yeah this one thing I don’t shared with the employees find in any business atleast jo famil k andar hain they hide things I said keep it open Lack of capital can be compensated through 32 wosara process johai wo chal raha hota hi it’s a long process us m time lagta hai apko outsourcing which require strong connections resources honichaiye apke pass or b bht saray kam hianlike media hum outsource krte the, how well u are Credit from vendor depends on 33 connected with marker, market k andar apke jo principles strong hote hain apko log miljate hain we do the credibility fair transparent deal kisi ko ki masla ni hota we stop selling theek hai acha volume bechte the consumer chala gaya hoga koi farq ni parta agar aapsahi Stand on principles irrespective 34 kam krte hain to to humein jab pata chala k its not good for health iski farming hoti hai to we closed it of financial outcomes yes I make them partners I was like chalo start karo ajao eo us k sath jo hai hum events ka now I know k wo separate kr rha so I asked kcom ejoin us n hum jo hai wo profit sharing k uper kam krte hain jis k andar I partner with employees if they 35 potential hai usko ni rokna chaiye wo kisi or jaga jaker kam krna shuru krdega wo to karega agar wo itna want to start a business hi acha hai to apap us k sath uski terms p kam krn ashuru kreden humari umat k 3 shar hain us se ek zar b hai mere father ye kehte hain mere bhai ka jo garments export ka kam tha wokhatm hogaya sari chezein hogae to he is likeya to sath raho ya sath kam krlo to we opted to Supporting brother in his 39 live together we don’t work together I handed over the mahi business to my brother he is like k tum partner business but not as his partner bunjao I saia ni mujhe partner ni bunna I was like k apne jo kam jese krna haap krlein baat ye hai k jab apki family barhti hai na to complications barhti jati hain to specially when you are living together to eke k cheez notice horhi hoti hai isne itni chutiyan ki usne itni chtiyan ki is k pass ye gari hai us Competition between family k pass ye gari hai iska bacha ye kapre pehenta hai uska bach aye school jata hai hum sochte b ni hai bht si members, people feel due to 40 cheexo k baray main but ap k bht saray family members hote hain wo sochte hain acha chacha ne mujhe material differences and islye danta tha chacha k khayalom b ni hoga k chacha ne jo hai wo q danta tha to bhatija jo hai wo amm ak different treatment / pass complain lekr poch jaega or amma jo hai wo raat ko abba ko sunaengi khaniyan to wo bht discrimination complicated hojata hai Some time brothers and their joint family business 2 bhai kam kr rhe hain to donok bache ate hain apas m bhai bhai hote hain ek ko abba immediate families don’t ne kuch dia hua hua hai usko dekhte hue k iski ye strength hai ab wo achi ni samaj m ata k meri 41 understand why they are getting weaknesses hai is waja se mujhe ni dia hua wo smajta hai k mujhe side kia hua haito behtar hai k alag alag less share, they do not see their rakhen weakness I think ab logo k andar awareness agae hai to wo wese hi kam ni krte n ab bache jo khas tor per parh likh kr atey hain to ab unki samaj m b ajata hai yahn per jo haina to pehle bache parhai likhai ni krte the to un New generation is aware, smart, 43 m self confidence ni hota tha jab wo parh k atay hain to bht saray log wo kehte hain k mujhe ye kam ni educated and they want to keep krna aap mujhe dusre kam m lagadein unko nazar arha hot ahai unko b samaj arha hota hai to zada smart things separate to avoid conflict hogaye hain log Inter community marriages, I think these are the things culture same hai to shadiyan b hoti hain food samehain phir habbits more or less culture food is same, global 44 but I think wo jo jitni strengthening thi ab wo loose hoti jarhi hai wo threads loose hote jarhehain because village now dispersing global village jiski hum baat krte the aab sab cultures ki implications sath hoti jarhi hai community culture pehle jo disputes hote the wo baray aram se family k andar I think marriages k andar bht farq para hai family k andar marriages ka bara pressure hota tha ab koimasla ni hota becauseab joint family system b family ties are now reduced 45 khtm hogaya hai phir wo jo hai hum apne bachpan m jo hai wo nani k ghar jate the ab saal m 2 dafa jarhe significantly hota ya 3 dafa to ab relations haina wo ab matter krne kum hogaye hain masle masail nazar atey hain ahista ahista or nazar ana shuru hojaenge bacho ko dekhlen aap bacho koi me 46 Nucleus family structure ni milta nucleus families hoti hain ab bacho ko time ni milta bachekis tarah se grow horh ehote hain jo dono parents hain jo kam kr rhe hain un k bache hain jo specially mobiles or games psychotic bache han Tech is making kids psychotic, 47 generally psychotic bache hain physical activities ni hoti because hum itna darte hain security concerns wo low social interactions bache gharo m band hote hian Network within the community apka apni community m eknetwork to hota haina I did my first job after my matriculation I started going to 48 do exist, got my first job after JB Saeed yahan p naya naya khula tha shahrae faisal p but I learned a lot from there metric at JB saeed u have to see ur liability business success main ye sochta tha k 7 se 8 saal kam krne p aaj business krne jata Very difficult to shift from the corporate sector se m risk ni le sakta tha jo meri aj ki salary hoti or jo meri aj ki cmmitments hain I would 51 job to business after family not b able to take risk k m ye sari chezein karunmere bache b hain wo school b jate hain mereaprents b liabilities hain family ki b responsibility hai it would be very difficult NS (Naveed Sultan); Company Name: Burque Corporation 311

Summary or meaning S.No. Selected actual statements from transcripts of statements Unilever, shaan Garnier Johnson ye tamam companies ab shamil hain theek h shru ka kam kiya tha I m the Family business, 2nd generation 1 second generation tw wo mere walid ne kiya tha aur tin taya thae jn me se ek taya alag hogae thae now in business koi aur kam shru kia tw usk ek alag company bna de hmare pas name tw distribution he 4 names se hty hai aur distribution k elawa bhi aur companies hain jo mukhtalif doosray shobon me kam kar rhe h distribution Diversification into different 2 k elawa wo alag companies hain likn agar hm company ka name chor kar daikhen tw we sees as a one fields over the history company tw company begins fom battery manufacturing company se aur is k elawa miscellaneous imports se bd me wo zida focus hogae Nestle ke import pe All brothers were partners, now Yes, all brothers were partners bhai ke jo auladain aen unho ne apne shares unko transfer krdiye bhaiek 3 shares are distributed in the 3rd bhai alag hogae ek bhai ka inteqal hogya bht pehle mere father aur ek taya hayat hain Masha Allah se generation Elders available for advice and 4 sarparast majud hai mashwara mashawat k ly suggestions Walid sahib jate rehte thae bahar tw unho ne approach kiya Nestle ko phr mere ek taya thae wo mangwate Got connected to Nestle through 5 thae Nestle k products tw unho ne kaha tm jakar mil laina q k us wqt travelling itne nhe the then it father’s brother somehow evolved koi representation formal the nhe tw unho ne offer karde Hmne shyd isko bht professional tareeqay pe rkha hua hai sab koi ek kam kare aisa koi mixed kar k koi joint responsibility nhe hai me bhi hun aur ap bhi hain me agar ek kam daikh rha hun apne bhi daikh lya aisa kch nhe hai we have complete proper hierarchy js me mera ek role hai me CEO huntw CEO hun agar Division of responsibilities, JD baqi czns jo hain wo is me involve nhe hain tw they are on the board directors. Jo cousins involved hain defined among family members, 7 business me unka ek koi division daikhty hain business me. He is the business division head. Aur bhi proper hierarchy, any family business division hai jo k non family heads hain us k elawa 6 operative officer hain mere nechy un k nechy member cannot just be a part of head of supply chain hain it’s a big hierarchy. There is nobody that come and start playing a role in it any operations just like that … because he is a shareholder or entrepreneur jo k aam tor pe hta hai hmare yahan nhe ek cheez develop hogae h k we got those ideas hmne us ko structure krdya shru me jo hmare family background hai wo pehle bhi janab is a big family business krty arahe hain dada jo hain India me koi na koi business krty thae I am sure kch na kch chota mota jo capital jo hai wo hoga koi khas Family financial capital was 10 nhe tha koi bht baray paimanay ka business nhe tha aur jab Nestle ka business aya tw wahan se credit mil used in the beginning gya tw finance wahan se hogya. Baith kar bat hogae theek hai alag alag hogae agar sath kam nhe ho paya hmne kaha theek hai hmare sare Mutual respect avoids / resolves 11 asasay kiya hain? Ap alidha hogae tw ye asasay ap k ho gae agar apas m dilon me gunjaish hty hai tw conflicts jhagray nhe hty Lack of documentation creates Ek aur factor hai k hmare yahan chezain documented hty nhe hain khas tor pejo hm jitney bhi ap k I thnk conflicts, documentation of 13 kum or baish sare local business me jo bray size k businesshunge us me financial records keep things transparent transaction itne properly nhe ho rhe hty hain us me jo hain cash dealings, tax divisions ye tamam chezain hain js ke waja se cash transaction hta hai tw agar ap 4 partners hain aur us me agar har admi kch na kch Undocumented transactions 14 dealing kar rha hai tw dn us me bht sare chezain bharosay pe ajaty hain like mere pas jo me kar rha hun us create suspicion among partners me itne paise hny chaiye hain itne hain bhi ya zida hain ya koi nikal tw nhe rha isse me shako shohbat (source of conflict) janam laite hain us k bd jhagray hty hain Lack of documentation becomes tamam chezain clear hty nhe hain paper k ooper tw jhagra jo h solve nhe hta cuz jo me keh rha hoon wo ap a barrier in the process of 15 nhe trust karengy jo ap keh rahe wo me nhe trust karoonga dn we are going to have problems resolving conflicts, suspicion remains, kills trust baaz aukat business tabah hojaty hain jhagray horahe hain mere pas jo hai meine qabza krlya ap k pas hai Inheritance disputes destroy 18 apne qabza krlya karobar ruk gya jo team hai wo log kam kar rahe wo instability k andar kam chor jaty business hain basically business sometimes finish. Ye basically hare k ke situation different hty hai that's a natural phenonema tw bhai hty 3 bhai ya 4 bhai tw woe k maa ke aulad hty hain aur un ke bht se chezain common hty hain wo bachpan se ek ghrpe palay bhary hty hain unke understanding ek hty hai apas Cousins are different, as their 21 me lain dain shru se hty hai ek he glass me pani eya mdlb k ek natural mohabat hty hai jo k czns me nhe bought up is different hty Mere khayal se do chezai hain as the relationship grows further bhaiyon se cousins pe agae that’s a natural phenonema tw bhai hty 3 bhai ya 4 bhai tw woe k maa ke aulad hty hain aur un ke bht se chezain common 3rd generation, cousins creates hty hain wo bachpan se ek ghrpe palay bhary hty hain unke understanding ek hty hai apas me lain dain disputes due to dissimilarities in 22 shru se hty hai ek he glass me pani eya mdlb k ek natural mohabat hty hai jo k czns me nhe hty mushkil hai lifestyle, personality and brought ye natural se bat hai apne ghr pe ya un k ghr pe agar wo milte bhi hain likn mere walda alag hain agar hm up do czn bhi hty tw mere walda alag hain apke alag hain apke walda alag hain alag tarha parwarish hoge

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Summary or meaning S.No. Selected actual statements from transcripts of statements There needs to be a system/structure in the family where the ownership of assets in ap log ka koi structure ho ap ke family jab barhty hai tw ap ka koi structure ho koi bhi aega tw ks tarha 23 business and respective aega kis ko kiya milega responsibilities are transferred to the next generation without causing any ambiguity. aam tor me business me jo ek aur cheez hty hai bht sare waja hty structure nhe hty jo meine kaha tha mjhy Spending on luxuries reinforce zaroorat hai lakh ke lakh nikal liye 1.5lacs nikal liye ap kbhe ghumne chale gae mjhy car ka shoq hogya differences among family 24 meine car ly le isse bhi jo hain differences bharty jaty hain ap mjhy daikh kar khalingy me apko daikh kar members involved in the same khalunga sahe hai is lye differences barhty jaty hain is liye chezain structured hun break up ho k ap kiya business kam karengy Creating and abiding to structures in the organizations, documentation, defining limits / ap jitna structure krlaingy tw itna scale differences of opinion k problem bnny k hain jo apne mamlat kum 25 boundaries, profit shares, hunge responsibilities by each family member in business reduces conflicts The family elders has to apke family bari horhe hty hai tw we have to invest in creating a bond between those family aur oper se ye strengthen the bonding among 26 hai k bhaiyon k sth family me bond natural hta hai create tw nhe karna parta aur ek he ghr me lar bhi rahe brothers, tarbiyat by parents also hain eid bhi sth mana rahe hain likn family ke growth me then you have to ensure that bonding happens increase the bonding between cousins Disputes are caused by low 28 yehi business jab sth chal nhe rahe hty hain tw ap k jhagray hty hain aur jhagray hty hain performing of business also basically deeni lihaz se bhi khrb cheez hain tw in dono maslon ko khayal rkhy k yar sth mil kar kam Karen Conflicts are bad from Islamic 29 tw barkat bhi hty hai point of view also sth mil kar kam Karen tw barkat bhi hty hai aur kam krny k tareqay hty hain aur agar tareeqay ko adopt 30 Avoiding conflicts adds barakat krliy jae tw sakoon hi hoga aur barkat bhi hoge Insha Allah. mere niyat khrb hai ek paisa daba kar betha hai ap kehte hain inko mana do wo nhe man rha dn you keep If intentions are wrong then on trying the best person verses agar hm doo ke niyat theek ho ye nhe k paisa marna hai sahe hai different 31 disputes do not get resolved opinion hain we don’t like opinion of each other tw theek hain in ko mana lo dn hm sth baith kar k chalu even by a third party bhae ye ye asasay hain ye asasay ap k ye mere ph dono opinion mante hain No community based formal system to resolve the conflicts, system jo hai wo as such community level k oper nhe hai k jhagra ho tw yahan ajae koi mutual community 32 but elders / seniors do this on nhe bny hue hain. They are just as a run basis k hain agar koi krna chahe tw personal capacity, happens on an informal basis Delhiwala do not share much opportunities with other 35 Dehli walon me aisa zida nhe hai. They don’t want to be very much interested in sharing opportunities community members, they want to avail it themselves Buyer supplier relationship 37 happen on merit Partnership happens between ap Dehli wale hut w Dehli wale k sth mil kar kam kar rahe hunge probably jab things start hty hain tw wo 39 friends and relatives, not on ya tw dosti me hty hai ya rishtedari me community basis I feel k typical Paistani owners jo hain un ke characteristic hai ye. They are religious minded tw wok has Owners frequently contribute to 42 kar k isse tarha se krty hain.Exactly, log yahan sawab k point of view se kar rahe hain tw log moqa talash welfare of needy due to religious karengy and its basically something k motivation hai. reasons Its historical me js ghr me pala hun us me srf business ke btain horhe hain tw mera dmagh business ke taraf Inspiration to do business comes 43 jaega. If I see han k nafa hta hai tw nuqsn bhi hta hai mjhy bhi wo laine ka jazba jo hai hoga. from family upbringing

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Summary or meaning S.No. Selected actual statements from transcripts of statements Wo tw 100 200 yr pehle se hua. Its historically mdlb k pre partition hua wo apna apna hai koi choti moti dukan krrta hoga likn karoobar apna he krta hoga. I think jis k pas bhi thura paisa hai wo yehe krta hoga. Jab sarmaya khtm hoga tw wo nauki pe chala jata hoga. Us time pe taleem ka rujhan nhe thatw I am sure corporate wale job Dehli wale ne bht kum le hunge ya tw chahe apna karoobar kiya hoga is ke waja hai k Lack of education could be the parhayee ke taraf bht kum tawaja the pehle wo g k arhaye k bjae dukan me akar beth jao aur phr kam krna reason for coming toward shru krdo parhaye kare kare nhe ke chordo ab wo trend change hogya hai jitney bhi business families hain 44 business, trend is now changing, mere khayal me wo bachon ko parha bhi rahe hain usse ye aspect nikalty hain bachay jab karoobar me aty new generation coming toward hain tw usko aur achay se deal krskty hain mdlb professional tareqay se krny ke koshish krty hain ab agar education and jobs un me se koi kahe k me job krna chah rha hoon k may be agae jakar parhayee a rujhan barhy and people will become moe qualified phr un k jo business hain ya jo unko run kar rha hai ya dosre unke gunjaish nhe hai may be they will start to go outside major ka rujhan yahn hai q k ye historically chala arha hai ye admi k andar attitude chala arha hai business krny ka. we were two people who did masters baqi n masters nhe kia graduation kar k agae likn ab jo agae jo generation h us me shyd he koiparhayee k bagher business me hai aur is ka ek aur reason ye hai k thura sa jo let me say baron ne shru kia hai tw us me koi hath bantae unho ne shru kia business barh gya trust level Career choices and education is hogya chezain properly organize nhe hue tw wo trust level he hai jo sab kch hta hai aur wo log smhal laite 45 emphasized keeping in view the hain hire nhe kar rha tw kehta hai apne bachn ko k ajao ab jo log jn k business establish hochuke hain tw family business requirements unko aise koi need nhe hai k bacha aega tw smhale ga ye wala kam tw phr nhe kch karengy likn jahan pr zaroorat hoge k bacha ae bacha ae tw bachay ko push kiya jaega k jlde ao jlde ao jlde ao is tarha itne saal parh lya kafi hai tw phr mislay hunge. Ya tw ek cheez ooper jaty hai ya nechy jatyhai bech me tw rehte nhe hai if you don’t expand then you will go down har cheez ka inertia bhi hta hai na basically everything has to grow then agar ap family business Business either expands or 47 kar rahe hain tw us me growth kiya horhe hai is ke ehmiyat us wqt hty hai k bht sare asaish hty hai jab us collapse (reason to expand) me farawani hty agar ap family business kar rahe hain tw us me growth kiya horhe hai is ke ehmiyat us wqt hty hai k bht Growth is necessary to sare asaish hty hai jab us me farawani hty hai agar ap me growing nhe hai opportunities nhe hain t wane 48 accommodate the next wale bachn k lye opportunities nhe hunge phr ap basically agar aj ek admi kar rha h ye kam kal ko 3 aur generation ajaengy tw then basically ap is business ke jo income hai wo mazeed divide kar rahe hain aur koi kam na ho tw khali admi ka dmagh shaitan ka ghr hta hai tw ghlt khayalat he aengy is liye there Empty mind is the home of evil, 49 should be something to keep me engage. If the business is growing then there will be the opportunity to growth keeps people busy come nd take or otherwise jo cheez hai wo atak jaegy. Wo tw har cheez naseeb se hai ap apka naseeb mehnat se milega ya nhe mehnat karna apka ye kam hai aur Hard work is necessary to get baqi tw Allah kopta hai everybody who is a Muslim more or less ha rami religious hai ya nhe hai darhi hai 51 what is in your naseeb/written in ya nhe hai us ke soch me yehe hta hai k yar naseeb se hai more or less uspe yqeen zaroor hta hai tw I think taqdeer hmara believe bhi usse k ooper hai. ap mehnat tw karen result nhe aya tw me kiya krta qismat me yehe tha you have to do your best and rest Give your best, leave the rest to 52 you have to leave Allah Joint family sytem tw hoga like hmara apna job hi hai baron ka ehtaram lihaz hta hai us me mail jol ye sab Joint family system is going cheezain overtime thura kum hty jarhe hain ya tw community se kum hty jaengy ya phr Dehli wala 55 away, individualistic approach is business ho ya koi aur ho ye cheez kum hty jaengy k har admi keh rha hai k me apne zindagi jee loonga. rising, not good Tw wo cheez kum hoge tw ye valus bhi kum hty jaengy. I thnk hta kiya h jab bhi koi new bachay parh kar aty hai na like hta kiya hai wo koi new idea ly kar aty hain dn they start something new like restraint khol lya ya kssy ne koi business khol lya like Del Frio jo hai o mere cousin ka hai wo parh kar aya aur usne shru kia. Phr mere bhai ae aur phr ye jo restraint hai tow, New generation is venturing into 59 Chachajee waghera dost ka tha us k sth partnership krle aura b us k sth mil kar grow kar rahe hain tw har new areas admi ka apna h like me distribution me agya ek ak log aur agae tw kitne log aengy is k andar then we encourage k new kam shru krlain ap jo hain daikh lain I think this is happening in every family. 100 rupee ka kam kar rha h tw kum se kum 100 125 tw ho p k pas backup pe K Khudanakhwasta nuqsan Invest less than half of what you 62 ho tw ap aur dal sky. have when starting a business RS (Raheel Shafi); Company Name: Maple Pharma This is our third generation that is in the health care business . This company in particular is a branch of S. 1 Family tradition Aijazuddin & Co and we are known as the feroz dawai wala family there are total of nine brothers but hum logo ka ye jo hai maple pharmaceuticals that is individually run by All brothers are in business, 2 my father and two of my brothers no 3 of my brothers so 2 of my brothers are actually nt involved in the doing different businesses operations thay have a separate business call Senstaions and Multitech was ek dukan wahan per thi to ek dukan yahan per khol li itna bara kam nit ha us time p us time per ye tha k ek dukan thi jis k andar se jo hai wo indenting hoti thi sahi my father was very first one to be in the 4 business or unhone ye kara tha k he used to go to west Pakistan wahan se jo hai wo material lekar aya karte Humble beginnings the or yahan p jot hi jo establish companies MNCs jo kam kr rhi theen unko wo material dia krte the and that’s how we made our living in the initial time

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Summary or meaning S.No. Selected actual statements from transcripts of statements 5 family mostly invest kar deti hai Family financial capital jo conflict create hota hai wo authority k andar hota hai wopaisay p bht seldom hota hai this is just my Source of conflict is on authority 10 observation hota kia hai k aap ye samajte hain k aapye behter tarah se is tarah chala paenge or apke sath jo and control over the business not apke co-workers hote hain ya koi partners hote hain jo samajte hain main is tarah se behtar chala paunga on wealth we came at that point k we wanted our own ranch our own sense of direction to us k liye jo hai wo bht importanat tha and for our family wo bht important tha k wo cansation hojaye smoothly hogaya kaise hua? Ownership after calculating the 11 Jis tarah hoti hai matlab k as its done pure financial terms har company ki net worth nikali jati hai apke asset value was divided jitney shares jisme hote hain usko liquidate kia jata hai wo holdings jo hain woe k dusri company m dali jati hain or unki holdings vice versa liquidate kari jati hain yes my elder brother is in the business Wo marketing dekhte hian but he has done the same thing he is Responsibilities divided among 13 been into all departments he is familiar with every thing brothers Family tarbiyat is crucial, ego Dekhen is m apki family ka bht bara role hota hai starting from your parents unhone apko ye sikhana hota was blown away, humbleness 14 hai k beta you need to be modest, you need to be humble or apke andar jo shuru m hawa bhari hui hoti and down to earth approach is haina usko apko deflate krna hota taught to us, and it’s very important krespect jo hoti hai that has to be earn or specially with the people that are 50 60 year old and they are respect jo hoti hai that has to be 16 sitting in a position where they have 15, 18 saal ka experience earn perfume wala business mere baray bhai ne introduce kraya hai which was completely different because hum health care m kam krte hain or unki jo company hai wo multi tech k naam se hai and cos cos two Brother diversifying into new 19 companies at look after distribution of perfumes and cosmetics Pakistan wide dekhte hain or isi venture k business under maine abi sensation Pakistan khola hai ek advantage to definitely miljata hai k aap bht early age man aap dekh rahya hote hain k k sab apke Advantage of being in a 22 fathers or sab k se dela krte hain and they bring you in the business early in negotiations to wo poora jo business family is training at an apki mentoring hoti hai wo jaldi start hojati hai early age 25 I wouldnt know means I can not quantify in terms of probabilitybut ab dynamics bht change hohgaye hain Success: grow or die? Some things cannot be taught in education can only take you so far beyond that it has your experience and your ability to engage with an artificial environment, real 29 people life experience is important to teach certain things Mere case main to maine decide kari thi (ok apke case main wese kon decide krta hai?)I am engaged to Marriage happening outside someone who is a lawyer she is a corporate lawyer and she works for a multinational company and she is community also, new generation 36 heading the power sector division there or we recently got engaged and we gonna married like in 4 5 deciding on their own about months to I am 30 and I decided to stay in this way (so she is delhi wala?) No she is not oh she is not delhi their matrimonial matters wala Principle, principle kyoon it’s a really tough decision to make,really tough decision to make but how you can reconcile it even if you think it in terms of money as well theek hai agar aapkisi k sath deal kr rhe hain to ek to I believe in that logic what goesaround what comes around aap kisi k sath agar galat karenge to wo Principle is more important than 39 kisi na kisi tarah aker apko catch you again to ek karma dusri jo baat hai wo ye hai k people talk and maine money ye dekha hai k you end them to talk more good about you then bad that is the only way you end up create goodwill toh my principles will come first in terms of money as well main reality ko side krdun to agar main ek Principles -> Goodwill. Words 41 transaction ko b dekhta hun to mera principle ajata hai main do lakh dhai lakh ya teen lakh ka bhi nuqsan are important, commitment agar utha raha hoon but maine baat apni kehdi hai wo mere liye baat rakhna zaruri hai Avoiding interest is important we are making a compromise there so islamic k sath gaya main which is lesser between the two evils as far 42 due to religious reason, Islamic people quoted banking despite it looks same SI (Saeed Ilyas); Company Name: Indus Pharma Some relatives had pencil manufacturing machines who suggested starting a pencil manufacturing 4 Access to opportunities business. So our family did by acquiring those machines from our relatives. Information exchange between 6 After receiving inheritance share, some friends advised to come in pharmaceutical business. connections In the beginning there were challenges; someone advised to come in distilled water business which was 9 required by many pharmaceutical companies for their products. So I started producing and supplying Access to opportunities distilled water to different companies.

315

Summary or meaning S.No. Selected actual statements from transcripts of statements Karachi University B-Pharmacy department is aware of our company and all other big names in the pharmaceutical industry. We recruit interns from there, which are trained for six weeks. From this list of internees, we hire our employees. In Karachi University we have 85% girls’ students. Girls study more as 30 employee hiring: process compared to boys, are hard working and are disciplined. Therefore, they get better grades and admissions in KU and other universities. The 15% boys often go abroad. The girls we hire also get married and leave the workplace. So the cycle continues. People are getting materialistic and greedy. The community relations are deteriorating due to moral corruption and hypocrisy. The brides are treated badly by Memon, Chinioti, and dehli wala in general, Social disintegration due to low 31 leading to divorces and breakups. This trend is also increasing. Many instructions of the Quran are being moral standards, higher divorce violated in this process like the amount/assets which you have given/gifted, should not be taken back. The rates women are expected to perform like a maid, a cleaner, even if she belongs to a well-off family. I consider this atrocious and wrong. Primary objective for business growth is to keep things moving, changing, adapting, as this change is the 36 only constant in the nature: according to Iqbal: Sukoon Muhal Hai Qudrat Ke Kaarkhane Mein; Sabat Aik Change necessary for survival Taghiyur Ko Hai Zamane Mein To start a business, you need to be aware of the market opportunity, which you can learn from your network and market research. Market Knowledge and startup 40 You need to have sufficient amount of capital. You also need to have expertise in the field. Spending time capital necessary for starting a in selling in that particular area is beneficial to learn about the market dynamics. You need to have business sufficient amount of capital. Reputation build trusts and your supplier can provide you with lots of credit, without even being much concerned about the return. Market reputation is very important to maintain. One bad example in our close Importance and benefits of 41 relatives is facing lots of problems due to malpractices. Reputation build trusts and your supplier can Goodwill provide you with lots of credit, without even being much concerned about the return.

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Appendix C: Respondent’s Profiles

Children in Approx Started new or Brothers Same or S.No. Community Name Company Nature of Business Approx. age number of Joined father's working Different employees business together business Interior decoration and Joined father's 1 Mansoor Saeed J.B. Saeed 55 - 60 30 No N/A construction materials business

2 Sajjad Ahmed Rashidi S.B.R & Co. Indenting 60 - 65 30 Started new No No

Joined father's 3 Irfan Asli Pari Asli Pari Pvt. Ltd. Sewing thread manufacturing 60-65 50 No No business

4 Tariq Pasha Pasha Carpets Carpet Retailing 55-60 20 Started new No No

Delhi No (too 5 Faisal Abdullah BMC Solutions Content Distribution 40-45 50 Started new No Saudagaran young) No (too 6 Khalid Saleem R. G. Blue Advertising Agency 40-45 50 Started new No young) Joined father's 7 Naveed Sultan Burque Corporation FMCG Distribution 50-55 3000 Yes N/A business Joined father's 8 Raheel Shafi Maple Pharma Pharmaceutical 25-30 300 Yes Unmarried business

9 Saeed Ilyas Indus Pharma Pharmaceutical 65-70 400 Started new No Yes

Import and wholesale of 10 Adil Bashir Rainbow Traders 50-55 10 Started new Yes No motorcycle spare parts Import and wholesale of Continued father's 11 Sadaqat Shafique Rainbow Corporation 50-55 30 No Yes motorcycle spare parts business No (too 12 Salman Javaid Aayan Creations Ladies accessories 35-40 2 Started new No young) Sheikh Mohd. Latif & Continued father's 13 Chinioti Umer Latif Arms retailing 25-30 14 No No Company business Joined father's 14 Waqas Khalid Hajra Dying Textile dying (tents) 25-30 100 Yes Unmarried business Abdul Wahid Oomar Joined father's No (too 15 Asim Bashir Textile exports 40-45 600 Yes & Co business young)

16 Javaid Vohra N/A Customer Clearing 60-65 10 Started new No No

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Children in Approx Started new or Brothers Same or S.No. Community Name Company Nature of Business Approx. age number of Joined father's working Different employees business together business Abdul Rauf Import and distribution of 17 Dany Tech 60-65 100 Started new Yes Yes Jetalsarwala computer accessories Continued father's 18 Muhammad Arif Falcon Textiles Textile exports 55-60 15 No Yes business

19 Saleem Ahmed AG-GIGI Pvt. Ltd. Printing and packaging 45-50 100 Started new Yes Not yet

No (too 20 Muhammad Tariq East Asian Textiles Textile exports 45-50 20 Started new Yes young) Memon Continued father's No (too 21 Imran Samana ARY Jewellers Gold jewellery 35-40 50 Yes business young) Continued father's 22 Ilyas Omar Moon Textiles Textile exports 60-65 200 Yes Yes business No (too 23 Muhammad Farhan N/A Gold wholesale 35-40 10 Started new No young) First father's and 24 Muhammad Nazir Creative Caterers Carpet retailing and catering 60-65 5 No Yes now starting new

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Appendix D: Discussion guide

As explained in section 3.3.4, some questions were removed (mentioned in red and strikethrough) and added (highlighted in yellow) in the discussion guide during the process of data collection from respondents. The reason for deletion was the theoretical insignificance of a response being received against a question in the context of the emerging theoretical model; the opposite was the reason for adding a question.

Questionnaire

 Name of the entrepreneur ______ Ethnicity (tick one) Memon, Delhiwala, Chinioti  Name of the business ______ Age ______ Years of experience ______ Number of employees ______

1. How is a venture started within your community? Please share examples of each the following question: (1) from your personal experience (2) from your observation regarding the general trends in the community:

 What the business is about, how it was started  Source of business idea and method of opportunity evaluation  Source of startup finance (personal saving, bank loan?)  Other forms of family and community support: connections, mentoring etc.  The extent of family involvement in business  Customer development strategy  Challenges faced and how they were solved  Is it important to have your suppliers, employees, partners belonging to the same community in the start?  Time is taken to realize that the business has potential

2. What is the role of family and community resources in starting, maintaining and sustaining a business? Please share examples regarding the following:

 Employee hiring criteria/process

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 Vendor selection criteria/process  Style of management? Bhai bandi, or SOPs?  Frequency and terms of using credit with supplier or customer  To what extent business and family relationships overlap, any examples?  If family members are involved: effect on relationships  If family members are involved: effect on productivity  Nature of relationship with employees?  Employee turnover rate?  Why your community is called a community?  How young ones are facilitated in the process of setting up of business?  Any example of betrayal or mistrust within the community; to what extent this affects the business relations?  What measures are taken to strengthen the relationships at the community level  What is the role of women in the business, is role changing?

3. What are social, cultural and historical factors which shape the entrepreneurial orientation and character of the community?

 What are the reason/justification to start or expand a business?  Why would you prefer doing business over employment, if it's the case?  Why do people, in general, prefer to do business over doing a job in your community? Any example?  Recommended steps a new entrepreneur should take to launch a venture.  How young ones are facilitated in the process of setting up of business?

4. How cultural and religious values influence the process and the goals of starting, maintaining and sustaining a firm?

 Role model?  Definition of success  Perception and impact about Islamic concept of taqdeer?  Influence of religious values on the day to day decisions?  What should a person do with his savings? (Spend on family, given in charity, invest in a business, purchase shares etc.)

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 How savings are seen, and spent (for examples as a means to secure the family future, reinvestment for business, or means for contributing to charity etc.)?  Any community specific code of conduct, rituals, ethical norms?  Extent and strategy of competition with community members  Inheritance and business continuity from one generation to another  Any example of intergenerational business, how the inheritance distribution was done to preserve the business?

5. How the outcome of entrepreneurial activity along with social, cultural and economic trends affecting the state of social integration and subsequent sustainability of the family and community?

 General causes of business collapse and its impact on relationships with partners?  Why is an emphasis on higher education among young generation increasing?  Percentage of business failure rate you may have observed?  God forbids, if a person collapses economically, how the family/community respond to his crisis?  What percentage is unemployed in your community? General observation.  Is there an organized community support system to help the unemployed or poor?  Have you regretted not spending time with the family, if that is the case?  How the ethnic entrepreneur manages the threats and utilizes the opportunities outside the community? (optional)  An example of how your businesses have dealt with extortionists or any other institutional corruption? (optional)  The average age of the business in your community?  How much time young generation now spends with the elders and distant relatives?  How relationships within the community / extended family are changing; the bonding among the next generation is as strong as the previous one or is weaker? What are the socio-cultural and economic reasons for this change?  Are conflicts in family and business at the community level are increasing or decreasing? What are the social, cultural, religious or economic reasons for this change? Method of resolution of conflicts in family and business?

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Appendix E-1: Ethics Committee Approval

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Appendix E-2: Permission Letter

Letter sent before conducting the interview

Dear Sir

Subject: Request for interview for a research project at Institute of Business Management

A research project is in being executed at IoBM which will attempt to understand the dynamics of local entrepreneurial communities such as Memon, Delhiwala, and Chinioti etc. The purpose of this research project is to develop a local understanding of how family oriented business firms are started and managed in local socio- economic circumstances by the respective communities. Hence the interview will cover various social, cultural, religious factors which may influence the process of starting and managing a business.

In this regards, we would like to request your time to learn from you and preserve your experience of starting, managing and sustaining a family based business, for the purpose stated above.

Please advise any suitable time and venue where our team can meet you and record your interview.

Looking forward to your support and cooperation.

Kind regards

Omar Javaid PhD Fellow IoBM

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Appendix F: Bullet Point Summary of Transcribed Interview

This summary was sent to the respondent for their review and approval to eliminate any bias or mistake I have done in the process of transcribing, translating the key points which were used as initial-codes in the data.

1. Inspiration and motivation from the family 2. Despite father had to do job, grandfather preferred business 3. Grandfather: Do business, not job, despite how small it may be 4. Grandfather: You own the thing, you are independent, it’s better than doing a job 5. Mostly in the beginning our elders had micro businesses (Carts) 6. Started with a Medical store; grew naturally 7. Construction business after saving from first business 8. Accidently came into electronics business due to crisis 9/11 9. Took risk: imported used computer from Japan, without a business plan or experience of computer hardware 10. Utilized some unused shops; 'Computer kaShersha’ 11. Gradually people got attracted, and started selling; Increased the value of our shops as well 12. Lots of other people also started and market become saturated 13. Shifted toward brand new computers 14. Goodwill of family is the biggest asset / support 15. Family financial capital is also available 16. A very strong community system, we help the needy for social and economic problems 17. Human capital development through educational support for the needy from primary to tertiary education 18. New generation of Memon is going toward higher education. 19. Ethnic polarities kills national unity, it is bad 20. No loan from the bank 21. Can find investors from the community when needed for some business opportunity; already know who can invest and who can't, whom to trust 22. Use Musharakah (Islamic mode of finance) for business partnerships 23. It takes a 3 years to decide if a business has potential 24. 1 year to breakeven should be the target 25. Brothers are also partners on the basis of musharakah 26. The elders create a balance between difference of potential and capabilities among brothers 27. Elders assign jobs as per the capabilities of each child 28. Elders create an atmosphere of mutual respect and religious beliefs 29. The weaker ones are accommodated with respect and others are encouraged to support 30. Some families don't trust their kids are eventually collapse economically (business) 31. Father was broadminded 32. No age of retirement, only after death 33. Father is still working 34. Young’s ones also now participating in social work 35. After metric involvement in business of young ones 36. Education is a priority 326

37. Elders are more involved in social work 38. Business requirements require the young ones to be educated 39. New methods and techniques to expand business, the young ones are more well equipped 40. Expansion of business require professionalism 41. A proper hierarchy is required with departments to take the business to the next level 42. A proper system is required to manage a growing business 43. Delegation of responsibility to younger ones 44. Younger ones are more visionary 45. A single family can't run a big organization on their own 46. Lots of businesses are now realizing the significance of above points 47. Those who won't will not survive 48. Owner's need to respect the senior employees and recognize them as assets 49. Employment hiring on merit, emotional attachment with community, but professional environment has to thrive 50. Memon can't be employed for much long 51. We don't help someone by giving them favouring someone to preserve his self- respect, avoid being pitiful 52. Help by sharing opportunity and facilitate his or her development through fair competition 53. Law and order is a fundamental requirement for economic growth 54. Security conditions are now significantly improving 55. Business and economic development will generate trickledown effect 56. Technology is reducing face to face interaction among community member 57. Memon community is religiously motivated, so maintaining ties also has a religious motivation 58. If someone is sick then we go to see him 59. The young generation is also maintaining ties, and will do it in future also 60. We have a Shariah advisor 61. We have to keep our transactions fair, honesty is the best policy 62. Reputation is built by honouring business commitments 63. When some debtor is in trouble then we give some relaxation 64. Contracts are documented 65. Conflicts happen but are resolved by elders 66. Family elders resolve 90% conflicts, if not then community has a system to resolve conflicts 67. If a debtor has defaulted due to his own mistake or lavish spending then we have ways to recover the money. 68. If a debtor has defaulted and don't have money or any property then its idiotic to force him to pay 69. If the debtor has defaulted due to genuine reason then it’s better to give him more financial support to redevelop his business 70. Business expands or declines, there is no phase of stagnation 71. Market is ever evolving, one has to adapt and grow to survive 72. I asked my son to do job to learn about the corporate ways 73. My son's will start from scratch, in my business they will not learn much themselves 74. My son has a separate business, I am his major customer 75. I have given lots of support to my son, which is necessary 76. We help by preserving the self-respect of the person in crisis, his confidence level will remain high and he will not bow down

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77. 40 years back Memon don't use to compete 78. Now Memon compete because lots of business activity in the market 79. Healthy competition is good 80. Continuously should look for areas to improve and develop business 81. Those who trusted their children, and developed their children are now thriving 82. Those who didn't developed their children, faced problems 83. The best thing a parent would give to his children is education or character development, money is nothing 84. Luxuries, glamour destroys future of young’s 85. 80% business which are initiated by Memon are continued 86. Do hard work and leave the rest to Allah 87. Barakah comes when following Shariah 88. Allah s.w.t open ways when follow his teachings 89. Barakah means: No health issues, good character of children, no conflicts in family 90. Money only has a limited utility, excess is a liability 91. We pray for the well-being of parents, and we want our children to do the same 92. We avoid conflicts by saying that is Allah's will … 93. Allah s.w.t return the monetary loss incurred at one end 94. Success: Peace of minds: Your loved ones are happy, people respect you 95. Giving and contributing in other's life gives you immense internal satisfaction 96. During the earthquake: Children of very wealthy families worked on the ground, washed the operation theatre, served as nurses 97. Feel the pain of the needy 98. Religion should not be forced on the new generation 99. My son are more religious then myself 100. New generation are becoming more rational, they do research in religious matters 101. New generation is not getting away from religion, rather coming towards 102. Trust Allah when starting a new business, lots of hard work and honesty 103. Your mind is continuously involved in business matters 24/7 104. Govt. jobs allow too much comfort 105. Lots of potential in agri businesses 106. 1-2% Memon who are unemployed are because of their own laziness

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Appendix G: Post Interview Feedback Request

Letter sent to take approval on researcher’s interpretation of the collected data

Dear [Respondent]

I hope you are doing great.

I took your interview on a couple of months back with my student [name]

Please see the attached summary of the interview.

I would really appreciate if you can approve the attached file after review. This will take hardly 5 - 10 minutes of your time.

If you disagree with any point then just let me know the serial number, I will remove it.

It is also my moral responsibility to seek permission to use your kind name in the research project when referring to the points you highlighted.

Looking forward to your favourable reply.

Kind regards

Omar Javaid Senior Lecturer, Coordinator Entrepreneurial Initiatives, PhD Fellow Institute of Business management IoBM

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Appendix H: Examples of Permissions received in different formats

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From Mr. Asim Bashir (Chinioti Community)

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From Mr. Farhan (Memon Community)

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Appendix I: Field Notes based on Direct Observations

The names of respondents has been removed because permission was not taken to note down and use the notes mentioned below

Memon

21st June 2016

 Religious outlook  Simple office  Humble, down to earth, cordial, accommodating attitude  Agreed to conduct interview during Ramadan  Did not asked us to stop, until we finished  Was willing to cooperate further

6th August 2016

 The fellow is late almost by 45 minutes  He was not expecting us to come due to weather  He Is very emotional about his tragedy  Living in a posh area, and is concerned about his security  Claims to be a mind reader, deep observer  Has a literary apatite, shared his poem on our national behavior  Just walked us out of the building  Did not took us inside his apartment, the interview is being conducted at the lobby of his apartments  He plays snooker with his friends inside his apartment building  Claims to carry a weapon

8th August 2016

 Invited at his office

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 We went to prayer’s area, the basement had a complete arrangement for congregation, after the prayers a na'at-khuwan recited two poems, a na'at, and a hamd, in an amazing mesmerizing voice  Interview happened inside the office  Well maintained and decorated office  His son also joined in for a short period of time  His father, in his 80s was also present at the office  The whole family and top management did dinner together, they invited us as well  Educated fellow, understood all the questions easily and responded effectively  Religious outlook, son’s also had beards  Son’s did not feel as down to earth as their father and grandfather  Son was freely speaking his own mind in front of us  Son had an office space at the same premises but was doing a different businesses  Friendly attitude

9th August 2016

 Religious traditional outlook  Invited at his Sadar outlet  Very friendly attitude, offered us cold drinks  During the interview a fellow came with some sizable quantity of gold, which he was carrying with no security protocol, tells volumes about the level of trust among vendors  Not much educated  Had read the questionnaire beforehand  Wanted his social media guy to help him answer, but did himself  Wanted approval from his brother on the summary on the transcript, still waiting  Immediately replied to approval email via SMS  Office look well equipped (Computer, printer)  Very serious looks on his face when signing cheques  Nice and clean office, and toilet  Let us wait for a few minutes before meeting us

13th August 2016

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 Invited in his factory at Korangi  Came down himself to show us the way toward his office  No show-off seems down to earth  Over 100 employees  Was short of time, requested to leave at 3pm as promised  Easily understood the questions, looked educated  Replied immediately on my approval request  Wants to connect his son to me for seeking admission at IoBM  Nice clean and simple factory, with substantial amount of security and safety protocols on display  Offered us green tea, friendly attitude

18th August 2016

 Religious outlook/appearance  Sitting on the floor, offered us to sit on chairs  Invited on his shop for interview  There is constant noise in the background, messing with the recording  Seems to have good relations with Hindu community  Son is also present, busy though  Offered us cold drinks  No customer came during the 90 minutes we took his interview  Talked in a very low voice, some parts of the audio inaudible

28th August 2016

 Religious outlook  Invited inside his home  Electricity not available, generator humming in the background  Accepted to be interviewed on Sunday at his residence  Remained calm while sharing the story of his son's demise, said it is Allah's will, religious beliefs seem to give peace on this loss  His wife brought is tea, she was also calm and in a good mood

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 Lives with his brothers in the same house, all the cousins live with each other like a big family  Did not have his visiting card, said home is not for business matters  Said Dr. Sadia is like my daughter  The home was simple and not lavish from the inside, seems smaller than his apparent buying power

31st August 2016

 Invited to his office  His son’s also working with him  I arrived early, told his employees and they said to wait. I asked them if I can pray, and they let me and gave me access to the washroom and a room with prayer’s mat.  Does not look very religious  Arrives at his office around 2-3 pm daily  Offered us tea but we asked for water, he did not insist further  Habitual pan eater  Does not look much educated, not very refine personality  Simple office with little emphasis on decoration  A female student also felt ok to pray in his office, the next door  Found it difficult to explain my point of view

Delhi Saudagaran

19th July 2016

 Smoking, but refrained in our presence  Insisted us to drink tea or cold drink  Took namaz break  Simple dressing, outlook  Interview was taken in his shop at Tariq road  Son was also present  Son had a religious outlook, but did not want to work with father

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 Sense pride in tone, not in word selection, very rare use of ‘I’

23rd July 2016

 Interview happened at residence  Very simple outlook and dressing  Humility in attitude  Walked with us toward the exit  Offered us juice  The interview was not recorded, we wrote the summary and key points from the memory, and got his feed, which he provided in hard copy with scribing done on the text.  House was big, had one Toyota Hilux latest model and Toyota Corolla second last model in the parking area  Security guards on the main entrance  Used homeopathic medicine despite being a manufacturer of allopathic medicines  Talked in a very low voice

30th July 2016

 Took interview in his office  The office had old-fashioned interior  Took namaz break, and lead the congregation himself twice  Office had a place to do abulation also  Talked to phone multiple times in a very friendly tone  Had to go in wedding of someone in baradari  Had a simple outlook, appearance  Led me in his car to an exit from the geographical area  Drove Honda city old model  Sense of pride in tone

12th August 2016

 Was late by at least an hour  Had the meeting in a very disorganized JPSD office

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 Offered us tea  Was very blunt and fluent, asked us to use his name gallantly  Promised to provide us the history of Delhiwala, but after much delay and follow up  Appears frequently in pictures in Saudagar magazine pertaining to social welfare activities  Secular outlook, mindset bent toward religion (huqooq ul ibad)  Ordinary dressing  Office was messy

17th August 2016

 Professional organization, office a proper security check and reception  Very punctual, was on time  Completed the interview in an hour,  Very fluent, and to the point, and confidence  Had a beard, but was wearing a pant and a shirt  Following safety standards ISO14000 whatever  Met us in a meeting room  Replied quickly on the approval email, also read it thoroughly, suggest minor changes  Had strong opinions about things

1st September 2016

 We went to his office,  made us wait for 10 minutes,  small clean office with a working space of around 30 people,  room was decorated,  offered us tea,  spook fluent English,  wanted to discontinue after 1 hour or 15 mins,  client calls start coming at this time,  drove a Honda civic latest model

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 secular outlook  said he would cooperate further  No signboard outside the office  Lack of humility in attitude

5th September 2016

 First, when we went to his office he was not present, rescheduled the meeting after making us come to his office, said he was with his client and did not apologize the next time we went to him.  When we met for the first time, some of his relatives were present who entertained us for the time we sat there waiting.  Secular appearance, but a religious mindset  The interview happened in his meeting room,  Earlier he was having lunch with his staff  Secular (female employees without head covering, modern outlook) atmosphere of the office  No signboard outside the office

5th September 2016

 Went to his factory for the interview  Secular outlook, and mindset  immaculately dressed  Humility in tone  Followed a protocol to reach to his office  Wanted to modernize  Marring outside community  Offered us tea but we refused, we took water  Female employees with modern outlook  Replied to text the 2nd time, excused that he was busy

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Chinioti Sheikh

19th July 2016

 Took interview at his home  Very confident and bold attitude  Traditional outlook, did not sound highly educated  Lavish lifestyle  Met at the masjid and went with us to his home  Had a Suzuki parked in his home with cartons of his product  Very casual attitude with kids in his home  Living with his father  Ahl-e-hadith orientation, was worried about missing his jamat when the interview ended  Outlook was not very religious, had a beard though.

29th July 2016

 Went to his home in Defense area, Lavish lifestyle  Offered tea and nankhaties  Very cordial and accommodating, shared about his life stories with great interest  The interview lasted around 3 hours, did not complained what’s taking so long  Granddaughters, around 5 to 6 years old, were present, who were interfering in the conversation  His son also joined in but did not get a chance to discuss much with him  Took multiple phone calls during the interview, the tone was polite on the phone  In response to each question he had some stories to share  When I arrived, some women who were wearing abaya completely covering their face, also entered the home, could be his wife and daughter  Respondent, however, did not have religious attire; though a humble and simple outlook was a religiously oriented, suggested success is salvation on the Day of Judgment etc.

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12th August 2016

 Interview at his factory  Factory entrance looked very rough, which according to Mr. Waqas was to give the govt. dept an impression that they are not financially doing very good  Modest office layout  Look a little reserved / nervous, later promptly approved the summary of the interview  Reacted to my attitude, when I joked, he also reacted accordingly, and become reserved when I was reserved  Walked us out of the factory  Offered to help some of my students in their startup  Had an extra thumb on his hand  Modest appearance

14th August 2016

 Interview at home  Hospitable attitude, offered us drinks  Son was also present  Does not sound much educated  Traditional outlook, not religious looking  Home in defense, lavish lifestyle  Agreed to meet us on holiday (14th August)  Confident attitude  Showed concerned about maintaining family values (respecting parents)  Did not shared much details about his partners

16th August 2016

 Met at his factory  Father and brothers were present  A home-like environment in the office  Went to have lunch with the family and top management  Friendly attitude 341

 Religious looking  Reluctantly approved recording of interview, but later approved the summary

4th December 2016

 Met on Dunkin donuts  Casually spoke English  Not religious looking  Showed his interest in the research and expressed willingness to help further; however, later could not connect me with more entrepreneurs despite multiple reminders  Preferred tea over a milkshake  Started another business despite first failure  Allowed using his phone to view the questionnaire, was welcoming in this sense  Attended phone many times during the interview

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Appendix J – List of Research Databases

Following list of research data bases were searched to find papers on socially sustainable entrepreneurship and papers on the three communities studied in this dissertation.

 Academia (http://www.academia.edu/);

 Google Scholar (http://scholar.google.com/);

 JURN (http://www.jurn.org/);

 Springer (https://link.springer.com);

 High-Beam (https://www.highbeam.com);

 Base Search (http://www.base-search.net/);

 Sparrho (https://www.sparrho.com);

 Microsoft Academic Search (https://academic.microsoft.com);

 Research Gate (https://www.researchgate.net/home);

 JSTOR (http://www.jstor.org);

 Taylor and Francis (http://www.tandfonline.com);

 HEC Academic Search Portal (http://hecpk.summon.serialssolutions.com)

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