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Purpose – The connections between religious factors and stratification outcomes were long ignored in the sociological literature, yet a growing number of studies show that religion remains important for determining the life chances of individuals. I add to this literature by examining how religious affiliation is associated with the structure of occupational attainment in the United States.

Methodology – I analyze data from the 1972–2008 General Social Surveys to show how religious affiliation is related to occupational attainment and occupational mobility by gender and race.

Findings – I find that sectarian Protestants occupy the lower rungs of the occupational structure, even relative to their low rates of educational attainment. In contrast, Jews and nonidentifying respondents show considerable occupational advantage. Catholics also have specific patterns of occupational attainment that hint at their growing wealth parity with mainline Protestants. I also show that religious influences hold across racial and gender groupings, and across cohorts.

Social implications – Religion continues to significantly influence the occupational structure in the United States, and sectarian religion serves as an important anchor hindering occupational attainment.

The purpose of this paper is to establish and test the role of religiosity, ethnicity, individual basic values, and consumer innovativeness in influencing consumer acceptance of novel products. This paper specifically addresses: the driving force of religiosity and ethnicity and mediating roles of individual basic values and consumer innovativeness in influencing acceptance of novel products.

A questionnaire was constructed and distributed to 700 respondents in the urban area of Malaysia based on convenience sampling. The data collected data were analyzed using structural equation modeling.

Findings show that religiosity and ethnicity are the main drivers that influence the acceptance of new products. Specifically, religiosity and ethnicity have negative relationship with openness to change (stimulation, self-direction, and hedonism) and positive relationship with conservation value (traditions and conformity); conservation values have negative effects on consumer innovativeness and acceptance of new products; openness to change values show the positive relationship with innovativeness and acceptance of new products; openness to change and conservation value mediate the relationship between religiosity and consumer innovativeness; conservation value mediates the relationship between ethnicity and consumer innovativeness; and consumer innovativeness mediates the relationship between individual basic values and acceptance of novel products. The model has been able to explain 34 percent of the variance in acceptance of novel products.

Different from previous research that often focussed on demographic and observable (e.g. age, race, religion) antecedents of innovation acceptance, the current research emphasized on the influence of behavioral and psychological characteristics (e.g. religiosity, ethnicity, values and innovativeness) on the consumer acceptance of novel products.

The aim of this paper is to examine gender role attitudes between Christian and Muslim college students towards 11 most heatedly debated cliches in Lebanon that concern equal access of men and women to political and social spheres including employment.

A three‐way MANOVA (gender by religion by class) was conducted on gender role items. Correlation of religiosity were performed between Christian and Muslim college students to explore associations between religiosity and gender role attitudes among respondents.

Main effects were found among respondents, with females consistently holding less gendered attitudes than males; hence attesting to the universality of gender role attitudinal differences. The gender by religion interaction showed that Christian respondents and Muslim females documented less “traditionally demarcated” gender roles in social and public domains than Muslim males. Furthermore, class appeared to be a weak predictor of gender beliefs compared to the impact gender and religion had on gender role attitudes. Finally, correlation results showed that religiosity was associated with traditional gender roles.

While the temptation is strong to generalize the attitudes of college students to the general public in Lebanon, the present study recognizes that its findings are only a mild reflection of gender role attitudes in Lebanon since it was exclusively limited to college students.

Comparing gender role attitudes between Lebanese Muslim and Christian college students is of particular importance to academics, public citizens and policymakers interested in the removal of gender inequalities.

Scarcely any research in the Arab World compared gender role attitudes among Arabs, particularly between Christian and Muslim samples.

The sexual lives of religious youth and young adults have been an increasing topic of interest since the rise of abstinence-only education and attendant programs in many religious institutions. But while we know a lot about individual-level rates of sexual behavior, far less is known about how religious organizations shape and mediate sexuality. We draw on data from observations with youth and young adult ministries and interviews with religious young adults and adult leaders from Muslim, Hindu, and Protestant Christian groups in order to examine how religious adults in positions of organizational authority work to manage the gender and sexual developments in the transition to adulthood among their youth. We find three distinct organizational styles across the various religious traditions: avoidance through gender segregation, self-restraint supplemented with peer surveillance, and a classed disengagement. In each of these organizational responses, gender and sexuality represent something that must be explained and controlled in the process of cultivating the proper adult religious disposition. The paper examines how religious congregations and other religious organizations oriented toward youth, work to manage the gender and sexual developments in their youth’s transitions to adulthood. The paper draws from a larger project that is studying the lived processes of religious transmission between generations.

Data were extracted from (a) ethnographic observations of youth programming at religious organizations; (b) ethnographicobservations with families during their religious observances; (c) interviews with adult leaders of youth ministry programs. The sample includes Protestant Christian, Muslim, and Hindu organizations and families.

The paper presents three organizational approaches toward managing sex and instilling appropriate gender ideas: (a) prescribed avoidance, in which young men and women are segregated in many religious and educational settings and encouraged to moderate any cross-gender contact in public; (b) self-restraint supplemented with peer surveillance, in which young people are repeatedly encouraged not only to learn to control themselves through internal moral codes but also to enlist their peers to monitor each other’s conduct and call them to account for violations of those codes; and (c) “classed” disengagement, in which organizations comprised of highly educated, middle-class families do little to address sex directly, but treat it as but one aspect of developing individual ethical principles that will assist their educational and class mobility.

While the comparative sample in this paper is a strength, other religious traditions than the ones studied may have other practices. The ethnographic nature of the research provides in-depth understandings of the organizational practices, but cannot comment on how representative these practices are across regions, organizations, or faiths.

Most studies of religion and youth sex and sexuality either rely on individual-level data from surveys, or study the discourses and ideologies found in books, movies, and the like. They do not study the “mechanisms,” in either religious organizations or families, through which messages are communicated and enacted. Our examination of organizational and familial practices shows sex and gender communication in action. Further, most existing research has focused on Christians, wherein we have a comparative sample of Protestant Christians, Muslims, and Hindus.

This paper aims to investigate the practice of accounting in the Seventh-day Adventist church of the Pacific Islands and pays particular attention to the coexisting of two control devices: accounting and religion.

This paper implemented a qualitative field study design collecting interview data from church members from the Solomon Islands, Tonga and Fiji. Data were also collected through focus group discussions, document reviews, website analysis and participant observations. Pierre Bourdieu’s thinking on symbolic violence, doxa and capital are used to interpret the findings.

This paper’s main contribution shows that while there is a divine and profane divide, social agents, given their agency, can move back and forth from one side of the divide to the other. Accounting as a control device does not include features such as faith, which is helpful for decision-making; accordingly, religion is relied upon when it comes to decision-making. In contrast, accounting has features that are useful for stewardship purposes. Accordingly, when it comes to the church’s stewardship function accounting in the form of financial reports is relied upon.

Pacific Island culture almost permeates all facets of life, including church life; however, this study did not clarify this. Later studies can explore the implications of culture on the deployment of accounting in a religious setting.

This rich empirical study describes the control dynamics and the tension between accounting and religion in a religious organisation. Accounting needs to adapt to churches’ unique characteristics, whereby religious/doctrinal beliefs must be accounted for and respected. Unlike in the corporate world, accountants in churches cannot fully practice their training or exercise the kind of influence they usually hold in organisations due to their religious belief systems.

To the best of the authors’ knowledge, this research is one of a few studies on the religion-accounting relationship. While the focus of earlier studies was generally on a secular and sacred divide, this study looks at coexisting of accounting and religion. This study adds to the sparse literature on accounting and religion and their controlling influence.

Spiritual ecology explores the interface of religions and spiritualities on the one hand, and environments, ecologies, and environmentalisms on the other. As an international environmental movement, spiritual ecology involves a multitude of diverse leaders, organizations, and initiatives. They share a common concern and commitment to pursuing the vital role of religion and spirituality in environmentalism to complement secular approaches to environmental problems and issues from the local to the global levels. Here, after some background, spiritual ecology as a component of the phenomena of international environmental movements is exemplified through three cases: the Green Belt Movement beginning in Kenya, the Green Patriarch of the Eastern Orthodox Church, and the Alliance of Religions and Conservation affiliate of the World Wide Fund for Nature (formerly World Wildlife Fund).

Through this exploration of subject matter knowledge and teacher knowledge, we present two stories of teaching social studies in the sixth grade. Using a narrative inquiry approach, we share the complexities and complications of teaching children content within standards related to world history and religions. We call on the writings of Schwab to consider these experiences. Using Schwab’s concepts of deliberation, the balanced negotiation between the commonplaces of curriculum in a meaning-making process, first, exposes tensions and the teacher’s acts of negotiating between the learners’ needs and the subject matter (the standards). The teacher stretches to meet the requirements of the standards in different ways that take care of herself and her students. Schwab’s commonplaces are used in a more straightforward exploration of the second story. The interplay between the commonplaces is less nuanced and less deeply understood, coalescing in tensions between the commonplaces. The stories and our analyses illustrate Schwab’s assertion that there is no right alternative. Daily, and moment-to-moment, teachers are in the position of deliberating – making the best choice of many alternatives. “Ramifying consequences must be traced to all parts of the curriculum” (Schwab, 1978, p. 319). Schwab, we find, counsels that the consequences of a chosen action must be considered by all those who must live with those consequences.

The purpose of this study is to describe the effect of religiosity on luxury and counterfeit purchase intentions and to determine the role of consumer ethics in the context of counterfeit purchase intention. The conceptual framework is based on Theory of Planned Behavior (TPB). In the context of counterfeit consumption, religiosity is proposed to be an added component to the theory, while ethical consumption is proposed to mediate the relationship between religiosity and counterfeit purchase intention. In the context of luxury consumption, religiosity is proposed to precede TPB components which then affect luxury purchase intention.

This is a descriptive study; this study uses a mixed-methods approach, where eight semi-structured in-depth interviews and 500 surveys were conducted and distributed to Egyptian luxury consumers.

The major results suggest that religiosity and ethical consumption negatively affect counterfeit purchase intention as proposed. The results also reveal that religiosity did not necessitate a negative attitude toward luxury consumption. Religiosity was found to have a positive effect on attitudes, subjective norms and perceived behavioral control. Only subjective norms had significant effect on luxury purchase intention in the research context.

This paper contributes to the TPB by adding religiosity to the theory components as well as integrating the theory of planned behavior with Consumer’s Ethics theory in the context of counterfeit consumption. The study is an attempt to compare between luxury and counterfeit purchase intention while considering the role of individual’s religiosity in these purchases.