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The purpose of this paper is to investigate relative portfolio performance between sin stock returns and faith‐based returns.

Similar to Hong and Kacperczyk, Jensen's alpha was utilized to conduct tests along with three asset‐pricing models and rolling regression technique to reveal that faith‐based and sin betas move in opposite directions during most of the sample period.

Norm‐neglect was found, in that Jensen's alpha is positive and significant for the sin portfolio. Further, evidence in favor of norm‐conforming investor behavior was found, where Jensen's alpha is negative and significant for the faith‐based portfolio. These findings provide evidence that the sin portfolio outperforms the faith‐based portfolio relative to the market. A rolling regression technique reveals that faith‐based and sin betas tend to move in opposite directions during most of the sample period. The evidence suggests that faith‐based beta has an average estimated beta of one, mimicking the market. The sin portfolio, however, has an average estimated beta of one‐half. Finally, the reward‐to‐risk measure, Sharpe ratio, is statistically higher for the sin portfolio relative to the faith‐based portfolio.

This paper contributes to the literature in the following distinct ways. First, three asset‐pricing models are estimated to examine Jensen's alpha for sin and faith‐based portfolios. Second, a rolling regression procedure is used to examine the dynamic behavior relative to the market of the sin and faith‐based portfolios. Third, use is made of the Jobson and Korkie test, which allows for statistical comparisons of Sharpe ratios. Lastly, daily instead of monthly data and a different sample period are used to examine the research questions posed in this study.

Recent research suggests that faith communities can be successfully involved in gang initiatives and, indeed, many are already working with children and young people at risk. However, despite their commitment, they receive little professional support and attract few resources. This article outlines how effective partnerships can be developed between statutory agencies and faith communities.

Though current literature has started to recognize the significant role that online faith-holders play in the context of brand reputation crises, extant research lacks a theoretical framework to explain the process in which online faith-holders endure the harm in brand reputation while collectively rebuilding the reputation. We propose and test a dual-challenge model for a more systematic understanding of faith-holder communities in brand reputation crises.

Focusing on collective-level communication activities, we quantitatively compared the volume, valence and variance of a faith-holder community’s communication (441,611 posts by 3,228 fans over 14 days) before and after a brand reputation crisis.

Our longitudinal data demonstrated that the crisis was a significant threat to group sentiment and cohesion. Nevertheless, the community was highly resilient and adaptive. Their emotions quickly recovered, and they promptly restored group cohesion and coordinated crisis response efforts after the crisis.

This study challenges the traditional assumption that online users are independent, static and reactive during brand crises. Instead, it conceptualizes online faith-holder community as a connected, proactive and dynamically adaptive group in crisis situations. This dual-challenge model highlights the importance of internally fostering collective resilience while externally coordinating crisis responses in a faith-holder community.

This chapter aims to develop an institutionalist concept of faith based on Williamson's concept of ‘institutional trust’ and Coleman's contribution to ‘placement of trust’. As a starting point, it considers the social capital literature on trust from the perspective of institutional economics and economic anthropology. ‘Institutional faith’ posits as a normative state the inevitability of trust with regard to certain questions human beings cannot answer. This has a behaviour-channelling effect which makes, e.g. for institutional stability. The proposed concept is evaluated critically by contrasting it with T. Kuran's concept of ‘preference falsification’ in the Hindu caste system. Finally, the concept is challenged by today's Hindu fundamentalism and makes a differentiation between fundamentalism and institutional faith.

Social identity as shaped by religion or spirituality is unique in comparison to some other social identity dimensions because it may be invisible unless a person wears a symbol or dress widely regarded as synonymous with a given religious tradition. Yet, some employees choose to fuse their personal and work lives when religion or spirituality is a salient dimension of their social identity. Problems emerge, however, and can make for an awkward fit in the business world.

Perhaps the primary advantage to religion or spirituality at work is potential for high employee morale and residual benefits in enhanced performance. Scholars who research the God gap suggest that abundant and ongoing airing of political and religious difference can benefit everyone. Numerous business organizations endorse respectful pluralism and lived religion, enabling employees to participate in community service activities, retreats with nature walks, physical exercise, meditation, spiritual contemplation, physical space for individual prayer and group discussions throughout the day, faith-related reading materials, and faith leaders to provide counseling. Yet, even though religion is a federally protected class and employers in some parts of the world are mandated to accommodate employees’ religious beliefs and observances so long as no undue hardship on business operations results, this does not mean that conflicts do not arise. To explore religious identity and spirituality with a focus on workplace dynamics, Chapter 11 is divided into subthemes of: what is religious identity?, accommodating faith/spirituality at work, faith/spirituality in organizations and health, the formal religion-spirituality dichotomy, lived religion, and conflicts about faith/spirituality in the workplace.

This paper aims to explore the intricate relationship between social capital, faith and prison-leaver resettlement, emphasising how penal voluntary sector organisations (PVSOs) aid prison-leavers in their resettlement and desistance journeys, following incarceration.

Employing a combination of narrative and thematic analysis, data was collected from 20 prison-leavers in England through semi-structured interviews. Purposive and snowball sampling was used to recruit participants from various community-based resettlement settings.

Thematic analysis revealed the emergence of faith in various iterations in facilitating desistance, Transforming Rehabilitation failure, identity transformation of the prison-leaver, the role of social capital in effective resettlement and the importance of PVSOs. In particular, the findings demonstrate the vital role of a “Faith Anchor”, defined in this paper as a trust-based relationship with an individual or spiritual entity, in facilitating desistance. This paper argues the need to recognise and fully integrate social capital building, faith and specialised support from PVSOs, as essential components of successful offender resettlement and desistance journeys.

The study considers the connection between faith, social capital and offender resettlement. Although demonstrating the role of faith in positive change and community engagement, there are limitations. Primarily, by exclusively recruiting participants through PVSOs, it might overlook varied resettlement experiences. Additionally, measuring desistance is complex and is limited by some academic views that it centres around abstinence. Although small-scale saturation was reached; generalisation should be approached with caution. Notably, post-Transforming Rehabilitation, the human cost of resettlement gaps became evident. Future research could benefit from a longitudinal lens, tracing desistance beyond initial PVSO interactions and offering richer, longitudinal insights.

Significance of “faith anchors”: A “faith anchor” aids the desistance process. Integrating faith in resettlement offers emotional support for prison leavers. Value of social capital: It is pivotal for offender resettlement. Positive social networks are key for successful reintegration. Role of PVSOs: They provide vital resettlement support. Enhanced collaboration can optimise assistance for prison leavers. Addressing current system shortcomings: Rectifying the effects of Transforming Rehabilitation ensures holistic support, catering to prison leavers’ needs. Concept of “faith exchange”: Merging faith and support offers tailored resettlement approaches, fostering effective reintegration.

The study underscores the social implications of effective offender resettlement strategies. The integration of “faith anchors” and social capital aids in the personal rehabilitation of prison leavers and also supports community cohesion. By acknowledging faith as indictive to building trust-based relationships, communities can reduce the stigma associated with former offenders, promoting inclusivity and understanding. Additionally, the essential role of PVSOs highlights the value of community-driven initiatives in supporting reintegration. A combined approach that combines faith, social capital and community support can reshape societal perspectives on desistance, encouraging a more inclusive and empathetic approach to offender reintegration.

The insights gained contribute to the evolving discourse on prison-leaver resettlement and desistance and uniquely highlight the potential of a combined approach between social capital, faith and voluntary sector support, in achieving desistance goals. The term “faith exchange” emerges from this study as an original conceptual contribution, accentuating the relationship between faith and support in resettlement and desistance.

Purpose: Ethical investing is considered to be the pinnacle of embedding environmental considerations in investing. Environmental considerations form a major part of corporate social responsibility (CSR), and CSR is considered to have a positive effect on investment returns. The purpose of this chapter is to assess the degree of environmental considerations embedded in faith-based funds investment criteria. The comparative analysis between principles and practice through faith-based investing is undertaken.

Design/Methodology: Prospectuses of selected faith-based mutual funds and other information around investment strategies provided on the Funds’ websites have been analyzed in detail. Content analysis has been undertaken in order to evaluate the existence and types of environmental related criteria demonstrated by the Funds. The criteria are compared to the faith principles on environmental responsibility.

Findings: It is generally assumed that CSR requirements form the premise of socially responsible investing. The authors find that faith-based investing criteria are narrowly defined and that they represent biases which do not promote environmentally responsible investing.

Implications: The major implication is that inspite of the availability of faith-based environmental responsibility principles, faith-based funds represent a case of economic returns prioritization over environmental considerations. Environment accountability principles that exist need to be promoted regularly so that they become an essential element of every day decision-making including faith-based economic decision-making.

Originality: This study contributes to the debate on ethical investing from the perspective of faith-based mutual funds.

This chapter, based on a keynote presentation at the Moana: Water of Life conference at the University of Lincoln, UK, in August 2019, explores how individual people of faith, and faith actors, engage with the confluence of member states, UN entities, and civil society that make up the UN system, in order to address climate change and water, informally and formally. Interviews with faith-based organizations, UN entities, and UN ambassadors revealed lessons learned on the successes, challenges, and obstacles in engaging with the UN on climate action. Drawing from this research, the author revealed some “lessons learned” in order to respond to a key question: How can faith-based participants engage with the United Nations (UN) on climate action in smart, strategic ways in an era of climate emergency? The research aims to equip the readers with a sense of the urgency of climate action and an appreciation of their own agency and action and practical tools for using their faith in climate action with the UN.

This chapter focuses on restorative/rehabilitative faith-based programs, in particular, a youth mentoring program conducted by the Florida Department of Juvenile Justice. We begin with a brief description of a faith- and community-based juvenile mentoring program of the Florida Department of Juvenile Justice (which we are in the process of evaluating) intended to provide community reintegration and restoration of adjudicated delinquents released from state juvenile correctional facilities. Then we move to the overlapping theoretical, philosophical, and empirical backgrounds of restorative justice, faith-based rehabilitative/restorative, and mentoring programs. We conclude with a review of programmatic and empirical issues in faith-based mentoring programs.