This study examines the production and characterisation of biochar and bio-oil from the slow pyrolysis of waste cocopeat (WCP) and rice husk (RH) in Brunei Darussalam, utilising both laboratory-scale and pilot-scale systems. Biomass analyses revealed that WCP had a higher volatile matter content (70.7 wt%) but a lower fixed carbon content (3.5 wt%) than RH (61.2 wt% and 17.1 wt%), indicating distinct thermal behaviours. Lab-scale pyrolysis at 350-450°C revealed that maximum biochar yields were attained at 350°C (64.7 wt% for WCP and 65.9 wt% for RH), whereas bio-oil yields peaked at 450°C. Characterisation of biochars indicated an enhanced surface area for RH (312.32 m*/g at 450°C), as well as improved water-holding capacity and pH. However, elemental analysis revealed elevated potassium and sodium levels, raising concerns for direct agricultural application. GC-MS of bio-oils identified phenols, ketones, and furans as major compounds, with high acidity suggesting the need for post-treatment. The pilot-scale system employed an autothermal, decentralised design using coal briquettes (CB) or wood charcoal (WC) as heat sources. Pyrolysis of 1.5 kg RH batches showed that CB favoured biochar yields (51-54 wt%), while WC enhanced syngas output and thermal stability (up to 640°C). Pilot-scale biochars exhibited improved water-holding capacity (WHC) (up to 0.483 g/g) and a near-neutral pH, while bio-oils showed compositional shifts dependent on the heat source intensity. The findings confirm that both systems can produce agriculturally valuable products, with the pilot-scale reactor offering a viable off-grid solution pending refinement of internal heat control.

The purpose of this paper is to understand the implications of different dimensions of cultural models of selfhood for the frequency of being in love across cultures. This is achieved by analyzing large cross-cultural datasets encompassing 49 and 70 countries. In doing so, this paper extends the current discussion regarding the impact of cultural contexts and individual mindsets on the experience of being in love by correlating eight dimensions of independent and interde pendent selves (Vignoles et al., 2016). Across eight different self-construal dimensions, we found that the strongest correlate of being in love was the self-expression (vs. harmony) dimension, where a higher frequency of feeling in love, measured by Likert scale from never to all the time, was associated with greater self-expression, both at the country and at the individual levels. Our results refine the discussion on the impact of Individualism/Collectivism on love experiences by demonstrating that it is specifically the self-expression aspect of individualistic/modernized countries that contributes to a higher frequency of being in love.

Previous research indicates that the significance of love varies considerably across cultures. In the present study, we introduce an often-overlooked cultural factor – religiosity – to explore its in fluence on the relationship between being in love and five dimensions of subjective well-being. We conducted two cross-cultural studies with 31,608 participants from 117 samples across 83 societies. Our findings reveal that, in more religious cultures, being in love is a weaker predictor of well-being compared to more secular cultures in four out of six models. These findings indicate that national context influences the relative importance of various emotions and experiences for well-being, underscoring the need to account for cultural context in research on love.

This editorial introduces Quantitative Islam as a call to incorporate systematic application of data-driven quantitative methods into Islamic studies, a discipline traditionally leaning toward qualitative inquiry. By relating to the historical dominance of text-focused and interpretive scholarship in Islamic studies, I show how quantitative methods can complement qualitative depth, promote interdisciplinary collaboration, and uncover patterns often overlooked by smaller-scale qualitative research. After briefly contextualizing key methodological debates and my own perspective, the editorial outlines the central themes of this special issue, which collectively demonstrate how quantitative designs can yield meaningful insights on spiritual well-being, social capital, media representation, consumer behavior, and more. In showcasing eighteen papers curated for this special issue, I highlight the feasibility and potential of diverse quantitative paradigms for advancing Islamic studies and promoting broader academic conversations. Finally, I envision the future of Quantitative Islam in which data-driven quantitative methods are employed, alongside using qualitative approaches, to explore evolving sociological trends, psychological well-being, interdisciplinary collaboration, and applied fields. I hope this editorial on broadening Islamic studies and advocating for Quantitative Islam will inspire scholars across disciplines to pursue balanced and impactful research on Islam and Muslim societies worldwide.

Agnosticism and atheism are often grouped simply as nonreligious identities, yet emerging research highlights their distinct psychological profiles and social implications. Among these distinctions, collective narcissism—characterized by strong attachment to one’s group, exceptionalism, and grievance for recognition—offers a framework for understanding identity processes in both nonreligious groups. We examined whether agnostics and atheists exhibit collective narcissism and its forms (agentic—focused on exceptional effectiveness; communal—focused on exceptional morality) similarly to believers. We explored cross-denominational variance in agentic and communal collective narcissism levels relying on data from 77 countries (N = 3,570; 1227 agnostics, 2343 atheists). Agnostics and atheists from secular countries reported lower collective (particularly agentic) narcissism relative to their counterparts from religious countries. Further, agnostics and atheists were higher on communal than agentic collective narcissism. The results highlight the utility of the agency-communion model of collective narcissism among non-believers.