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The purpose of this paper is to investigate the perceived thermal comfort experienced by active Muslim women (AMW) wearing hijabs determined by their experience of comfort sensation while doing sports activities or regular exercises. This study also examines whether the casual hijabs which are widely used among AMW are able to supply the appropriate comfort for active purposes.

This study used the quantitative method using survey questionnaires to collect 100 primary data obtained from AMW respondents who are university students located around the Klang Valley region in Malaysia.

Based on the overall results, this study suggests that the common hijabs that are used for casual applications do not offer sufficient comfort to Muslim women while performing sports activities or regular exercises.

The outcome of this study will help to gain a better understanding on hijab preferences and comfort experienced from the viewpoint of regular hijab users. The information will assist industries to consider the selection of the right materials when developing sportswear hijabs to provide better comfort for more AMW in the near future. The method used in this study is useful to gain information on consumer’s profile and value-added details about the discomfort aspects of hijab which are scarce in the existing literature on thermal comfort.

This study was conducted to explore the type of hijabs commonly worn by AMW while performing sports activities and to obtain their views on the perceived thermal comfort.

The purpose of this paper is to develop a method to understand the predictors of hijab fashion consciousness and consumption. Muslim women in developing countries have evolved from living a traditional to a modern lifestyle, as more women become more educated, work and earn their own money. As modern sophisticated Muslim women, they have transformed themselves in the way they dress and don their hijab while adhering to the Shariah-compliant dress code. As a result, hijab fashion among hijabistas “Muslim women who wear fashionable outfits with matching fashionable headscarves” is flourishing.

Data were collected using questionnaires distributed to Muslim women who visited the Kuala Lumpur International Hijab Fashion Fair 2014 using the convenience sampling method. A total of 345 final useable data were used for data analysis using SmartPLS.

Results show that dressing style, fashion motivation, fashion uniqueness and sources of fashion knowledge positively influence fashion consciousness and indirectly influence hijab fashion consumption.

Results of this paper will provide insights to the people involved in the fashion industry, such as designers, retailers and marketers, to understand the hijabista market segment. Practitioners can design proper hijab fashion products that are Shariah-compliant to capture the segment of Muslim women with proper marketing strategies.

The fashion of Muslim women, particularly the hijab fashion, has received little attention in the fashion literature. This paper hopes to provide new insights to relevant researchers and industries.

This study aims to examine the hijab purchase intention of Muslim women by applying the theory of reasoned action: religious commitment, satisfaction (attitude), dressing style and knowledge source (subjective norms).

Data were collected from 603 Malay Muslim women in four universities through a self-administered questionnaire using a multi-stage cluster probability sampling technique. Smart PLS was used for data analysis.

The findings demonstrate that customers’ hijab purchase intention is significantly influenced by religious commitment, satisfaction, dressing style and knowledge source.

This study is for hijab designers because it is important for them to explore and examine the hijab purchase intention of Muslim women and then design the hijab accordingly, not only to capture a big segment in Kuala Lumpur but to obtain a competitive edge as well.

This is the first paper of its kind to examine the hijab purchase intention of Malay Muslim women.

The purpose of this paper is to delve into the intricate relationships between hijab culture and consumption. The research questions whether the hijab consumption phenomenon is an icon of fashion or an authentic blend of religious and cultural tenets.

The research uses a netnographic approach in a qualitative manner similar to ethnography on the internet. An online forum is created on social media for Egyptian hijabista consumers, who reflect on their self-transformations with respect to the hijab phenomenon.

The findings of the study provide insights relevant to the consumer experiences of the hijab fashion phenomenon. The results are analyzed using Holt’s (1995) consumption parabola, where the insights show the consumption as experience, integration, play and classification metaphors in action. Most insights show that the hijab fashion experience combines authentic religious meanings with cultural ones.

The study methodology used is qualitative, thereby putting limitations on generalizing the findings to other consumers and contexts.

The findings are relevant to fashion designers and fashion marketers who aim at understanding the hijabista culture.

The results are relevant to consumer culture theorists as well as to macromarketing researchers looking at authenticity in the hijab fashion phenomenon. The research is also relevant in understanding the hijabista culture, which is a growing consumer culture around the globe.

The research combines the literatures on consumer culture theory, self-transformations and authenticity with regards to the hijab consumption phenomenon. Such relationships were not explored previously in the literature. The methodological approach is also novel.

The purpose of this paper is to examine how a transnational immigrant youth’s engagement on social media supported her identity formation and allowed space to advance more just framing of Islam across school and online communities.

This qualitative study draws on data collected across two years, including interviews, classroom observations and social media posts. Using digital religion and counterstorying as a constructive theoretical frame, the authors asked: What was the role of social media in supporting a transnational immigrant youth’s critical media literacy practices within and beyond school. How, if at all, did these practices shift over time?

Findings highlight how I. Mohamud used social media in support of her identity development as a female, Muslim youth in a political climate antithetical to such liberation and how through an online community she engaged in counter stories to negative framing of Islam.

Our collaborative writing answers Lam and Warriner’s (2012) call for research exploring how individuals from migrant backgrounds interact with “diverse media representations and mobilize different interpretive frames for understanding societal events and personal experiences” (p. 207). Moreover, this study further answers El-Haj and Bonet (2012) call for research investigating “ways that youth inhabit particular identities in specific contexts and interactions and across time” (p. 41).

The Islamic modest fashion industry is growing rapidly and becoming more competitive within an increasing number of brands available in the market. Based on this reason, both marketers and designers need to create differentiation in their brands. One of the ways to create such differentiation is by establishing a brand personality. Thus, the purpose of this study is to develop a reliable measure of Islamic apparel personality that incorporates the relevant dimensions/traits Muslim females attribute to their apparel.

Islamic apparel brand personality model was developed based on the Qur’an verses, hadith (sayings of Prophet Muhammad), traits in Aaker’s and other Islamic brand personality models. Focus groups were used to generate a list of traits. Following this, a survey research method was used to gather data. Then, exploratory and confirmatory factor analyses were conducted on a sample of 190 Egyptian Muslim females.

This study introduces five dimensions of the Islamic apparel brand personality model, namely, simplicity, feminine, modesty, Islamic and righteousness.

This study contributes to the branding as well as Islamic apparel marketing literature as it is the first Islamic apparel brand personality framework. With the Islamic apparel brand personality model, Islamic apparel designers, producers and marketers can create a strong brand image, use advertising strategies effectively and ultimately attract more potential consumers.

The Islamic apparel brand personality model being the first of its kind is significant for the Islamic apparel industry. It reflects dimensions that are supported by the Quran and hadith and therefore suits the Muslim customer market.

Purpose – The purpose of this study is to get information on how the communication process transaction of commercial sex workers with customer occurs in province that practices Syariah law system.

Design/Methodology/Approach – A qualitative design using phenomenological approach with purposive sampling technique was utilized to obtain data. Subjects were female commercial sex workers with age around 16–45 years. The subjects were from district Banda Sakti and Muara Dua Lhokseumawe.

Findings – The result of study showed that subjects used interpersonal communication of self-disclosure through social media communication which was supported by verbal and non-verbal communication that gives an equal reaction. The type of communication used by commercial sex workers during the process of transactions were through face to face and media communication. However, it was found some barriers that interfere while doing interpersonal communication during the transaction, such as adjustment problem of subject, an error communication, and misperception between the subject and the customer that used their services.

Research Limitations/Implications – The study only focuses on how communication process of transaction occurs; therefore, it is important to do further research that focuses on how the Syariah law system impacts psychological attitudes toward commercial sex workers and how it will reduce the activity of commercial sex workers in Aceh, as well as how the communication occurs between parent and child that contribute them to become a commercial sex worker.

Practical Implications – Government should prevent commercial sex workers increase in Aceh as well as parents should more aware about their children’s activities outside home and be more communicative with their children.

Originality/Value – This paper gives information to the Aceh government to make further decision making and implement Syariah law system consistently and with commitment.

The Muslim population is growing at twice the non-Muslim rate and forecast to represent over 25% of the global population by 2030. The Muslim fashion market is predicted to be worth $311bn globally by 2024. This market is currently not well understood or served. This study aims to present new insights into the fashion consumption opinions, attitudes and behaviours of female Muslim consumers through the lens of consumer culture focusing on Muslim identity.

An inductive qualitative method was adopted comprising 23 in-depth semi-structured interviews from respondents of seven ethnicities residing in the UK. Data were coded using a thematic approach.

Findings highlight the effect of Muslim identity on fashion consumption. Data demonstrates the importance of fashion for Muslim women despite the potential conflict between Islamic principles and public image. Respondents were conscious that their fashion behaviours were consistent with their identity; however, concerns were raised around limited choice and availability. Religiosity and family context/background were highlighted as key influences.

Findings provide clear guidance, enabling fashion brands to most effectively serve this substantial and rapidly growing market. It is important that Muslim women are able to engage fully with fashion trends, satisfying their will to fit in with both their religion and their wider community.

This qualitative research provides depth of understanding of consumer motivations and attitudes and a multi-ethnic perspective which is lacking from previous studies that have adopted quantitative and single nationality approaches.

This study aims to explore how consumers gain identity from consumption of religious symbols in a Muslim, collectivist cultural context.

The authors interviewed 63 consumers, recruited by means of a purposive sampling technique. The interviews focused on exploration of Islamic services and religious symbols which were later categorized as high and low religious symbols and services.

The results reveal a typology of religious symbols and Islamic religious services as perceived by Muslim informants. They recalled Mosque for prayer, Hijab for promotion of Islamic education and Khana Kaaba for performance of Hajj and Umrah services. Furthermore, the spiritual and emotional connections via consumption of Islamic acts as services are explored.

The marketing managers need to understand and realize the importance of these classifications. A symbol which is perceived as non-religious must be avoided while branding various services. Furthermore, efforts are needed to advocate performance of religious activities in addition to consumption of various service brands. This can really add value to the lives of Muslim consumers – a realization that can emotionally connect consumers with service brands. However, religion is of paramount importance while designing, offering and promoting services.

The study of services marketing based on consumption of religious symbols and services in a Muslim context are unique to this study. The typology of low and high religious services and symbols is also significant contribution of this study.

By adopting a cultural lens, this study aims to conceptualize destination-community hospitality to capture societal hospitality at the destination as an intangible asset. Destination-community hospitality comprises a set of attitudes and traits that are organically conveyed by community members and directly experienced by tourists. The paper contributes to efforts aimed at freeing hospitality from the confines of commercial lodging and food and beverage establishments.

This study proposes an affection–attention–awareness (AAA) framework by drawing on the pertinent literature and leveraging the affective–behavioral–cognitive model of attitudinal change. It focuses on the effects of cognition in conceptualizing destination-community hospitality as the core of the framework. Methodologically, the framework is illustrated with qualitative data including observational fieldwork and interviews conducted in Iran.

Illustration of the AAA framework in the context of Iran highlights how welcoming attitudes are leveraged at a destination as an ingrained community mindset even in the absence of formal initiatives or professional training. It underscores the hospitality advocacy role of local-community members irrespective of public-sector policy and capacity deficiencies.

Destinations that strive to attract tourists should tap into the significant wealth of intuitive hospitality within communities as an intangible resource. The ingenuity should be preserved to sustainably enhance the overall tourist experiences. The framework can serve as a guide to strategically facilitate destination-community hospitality.

Research on community-wide hospitality at destinations, as a major cultural asset in the context of strategic hospitality management, remains underdeveloped. With illustrative evidence, the findings elevate the critical role of community members as innate advocates of hospitality in developing destinations. The proposed framework of destination-community hospitality provides a new perspective and impetus for investigating hospitality beyond commercial domains.