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This paper aims to examine market-mediated transformative capacities of Black African Pentecostalism. It does this by exploring the interface between religion, culture and identity to generate a fresh interpretation of how marketing is ritualized among UK’s Black Africans on the platform of Pentecostalism.

Methodology is based on in-depth interviews with respondents drawn from the African Pentecostal movements in London, UK. This paper shows how adherents’ responsiveness to Pentecostal dogmas generated market advantages.

The paper reveals the interconnectedness of religion, faith and culture which, in turn, coalesced into a dense network that defines the reproduction, organization and approach to entrepreneurial marketing.

Pentecostal practices unveil the marketing notion of “Pentepreneurship”, which combines both spiritual and enterprise activities to formulate a fused space of engagement straddling the sacred and the secular. This fusion points to a unique platform of entrepreneurial marketing that bestrides ethno-cultural, religious and economic identities.

Branding in faith-based consumer markets, in which marketing practices, religion, and consumption intersect, is largely unexplored. The purpose of this paper is to investigate how brands integrate religious concerns into their strategies through Halal branding. The central logic of authors’ view is that branding applied in a particular consumer market (i.e., Muslim) could enrich dominant (Western) branding theory.

Although challenging, qualitative research offers a valuable lens in international marketing research in allowing researchers to study organizations and contexts in their natural settings, enabling a more holistic approach, instead of imposing one’s culturally informed pre-conceptions (Boyacigiller and Adler, 1991). In this regard, a multiple case study approach considering Halal cosmetic brands is used. A replication logic is applied in interpreting the data.

Holistic branding is a broader concept than what mainstream theory acknowledges; brand attributes go beyond the functional and emotional, offering insights into a spiritual dimension. The proposed model identifies attributes that reflect the brand’s worldview and contribute to holistic branding: spiritual ethos and belief system, sustainable and eco-ethical philosophy, wholesomeness and inclusiveness.

This exploratory research represents the initial step for faith-based/Halal branding; the discussion is confined to the cases under study. The results are not conclusive and require further empirical research to validate their broader applicability.

The study highlights the need for a comprehensive approach to branding of faith-based products. The Halal market (cosmetics and toiletries) may be attractive to companies that seek to widely develop products targeting faith-based Muslim consumer markets.

The study contributes to an area of growing concern from an academic point of view (i.e. Halal branding) by proposing to add a spiritual dimension to holistic branding. Several questions remain and should stimulate further research. Hence, researchers would be able to understand more clearly the meaning of the religious environment and the impact that environmental forces are likely to exert on business decisions.

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.

India has an over-180-million Muslim population, which makes it an ideal marketplace for halal products. However, not much research has been done to understand the opportunities and challenges pertaining to halal business in India. The purpose of this study is to explore and examine how halal products are perceived by the Indian consumer and how these products are creating values for a larger consumer base.

The paper opted for an exploratory study using an inductive approach. To understand the peculiarities of the issue, the authors also used the case-research approach to develop a broader understanding of the topic.

Findings of this study show that the market and consumers are increasingly becoming more aware of halal products in India. Further, the demand for such products is no longer limited to Muslims. Halal products have also become an attractive option for consumers, as they are also addressing safety and environmental concerns. This is an essential factor for a flourishing certification business in India.

A limitation of this study is a quantitative study which could have been conducted to confirm the findings of this research. Further, the sample was limited to participants in the age group of 21-30 years. Older people might share a different perspective on halal products because they are believed to be more experienced and socially conscious. Further, our cases were limited to a certifying agency and cosmetics agencies.

One important implication of this study is that it reaffirms the success of Islamic branding in the India context. Though this research was carried out on a limited scale, it opens up opportunities to examine the halal phenomenon in more detail. Acceptability of halal products among non-Muslims is a sign of growing tolerance among different communities to accept and adopt culture and practices of a different religion in their daily living.

The authors have observed that halal products and Islamic branding as a whole can positively help in reshaping the image of Islam across the globe. Observations such as identifying halal products being eco-friendly reflects the increased sensitivity among the consumers in the developing nations, which were earlier a behavior common among the Westerners.

To the best of the authors’ knowledge, no other study has been done to explore the halal product market and consumers’ perception in the Indian context. This is particularly an important contribution because India is a home for over 180 million Muslims and a marketplace worth trillions of dollars. Further, past research in the area of religious marketing was limited to conceptual papers. This paper is an attempt to re-initiate discussion through empirical studies on Islamic branding in the emerging economies context.

To examine the rationale for the investment principles adopted by faith‐based funds from a biblical perspective and to evaluate the performance of faith‐based ethical funds.

A multi‐factor Carhart model is applied to examine the risk‐adjusted financial performance and investment strategies of faith‐based ethical funds.

The statistical results indicate that the faith‐based funds as a group do not under‐perform the market on a risk‐adjusted basis.

This suggests that investment managers may incorporate moral/ethical components into their investment decisions without unduly shortchanging their clients for whom they have fiduciary duties.

This is one of the very few papers which study faith‐based funds.

International restaurant and fast food chains such as KFC, McDonald’s and Subway currently serve halal food in some non-Muslim countries, with mixed results. The purpose of this paper is to identify the factors that most influence the product judgements of halal food amongst non-Muslim consumers in non-Muslim countries and to assess the extent to which these judgements are related to willingness to consume halal food.

A quantitative survey method was adopted, using a total sample of 1,100 consumers in Canada, Spain and the UK. The proposed model was tested using structural equation modelling.

The results suggest that it may be possible for firms to satisfy specific niche market segments with standardised mass market products. Consumer cosmopolitanism and non-Muslim religious identity were found to be positively related to halal product judgement, and consumer ethnocentrism and national identification were negatively related to halal product judgement. There was a strong relationship between product judgement and willingness to consume halal food.

The findings indicate that halal marketing may provide promising business opportunities for international restaurant and fast food chains, as well as food manufacturers and retailers. However, in countries or regions where there are many consumers with high levels of national identification or consumer ethnocentrism, firms should not expect non-target consumers to accept halal products.

This is the first study to suggest that, in non-Muslim countries, food companies may switch entirely to halal produce for certain products as an effective market segmentation strategy targeting Muslim consumers.

The purpose of this paper was to better understand the underrepresentation of Muslim women living in Australia in physical activity and in group-fitness classes in particular. The authors contend that the Australian fitness industry has ignored the needs of this group through stereotypical islamophobic views focusing on religious dictates as the prime barrier for participation of this group. This study debunks this myth showing that motivations for exercise are complex and multi-faceted.

The authors conducted interviews and a focus group with 27 Muslim women living in Australia. Through this method, the authors explored the role of religiosity and national culture in attitudes towards participation in exercise, gym attendance and group fitness classes.

The authors confirmed that while religion impacted the form and place of exercise options, it did not impact the overall motivation to engage in exercise. This study found that group-fitness classes offered by gyms did not particularly appeal to this group of women, partially due to their religion (this form of exercise being too aggressive and immodest) and partially due to their ethnic background. Exercise options that were more social were favoured. The authors found that notions of femininity and culturally embedded expectations for the role of women were more powerful predictors of exercise engagement and choice of exercise type.

This research is exploratory in nature and as such its findings are restricted to the small sample. To extend this study’s implications, a larger empirical study should be conducted and needs to also consider the intersection between national culture and religiosity on decision-making.

This study has practical implications for the fitness industry attempting to attractive new markets in a multi-cultural population. To attract Muslim women, gyms and fitness centres need to consider providing appropriate areas for women to exercise that allow them to maintain their modesty. To attract this segment, fitness products that are focused on a holistic approach to wellness and highlight opportunities for social interaction should be developed. Focusing on this group as a market segment needs to include a broader contextualisation of their lifestyles and individual situations and should not just focus on their religion.

The requirements of the Muslim religion for women to adopt conservative dress and to avoid contact with men do hinder their ability and also their desire to exercise to maintain a healthy mind and body. Many of these women would like to exercise but find it difficult to find the right settings and form of exercise that suits their needs. Engaging in exercise with others is also an important way for these women to integrate into their communities and to assimilate with the national culture.

This research is original in that it is one of the first to explore attitudes of Muslim women towards exercise and group-fitness classes in Australia. In particular, it includes an examination of the impact of religiosity on motivations and attitudes towards fitness and is the first to consider the relationship between religion, ethnic background and notions of femininity in the context of fitness. The influence of religiosity is an area heavily impacted by cultural bias and stereotyping, and it is therefore important for a deeper understanding of this issue in the services domain.

The purpose of this study is to examine whether Australian Islamic schools, by dint of their unique status within Australian private schooling, may be construed as elitist or exclusivist premised on markers such as religious affiliation, school age, history, location, reputation and non-curricular excellences such as affluence and alumni. This issue has not been examined empirically hitherto. This study addresses this absence, as these markers, when used selectively, may make student entry restrictive by virtue of enrolment criteria that is either hyper selective or exclusivist that is often administered through costly tuition fees.

Quantitative analysis is used to examine four distinct elitist markers associated with Islamic schools, as they appeal to a market prescribed by faith, preference and demand. Data is sourced from selected government and independent school databases including the index of community socio-educational advantage (ICSEA) database.

The findings indicate that Islamic schools do not fit any of these markers partly because these schools are positioned predominantly in middle to lower socio-economic communities and areas where the measure of educationally advantaged backgrounds is only marginally above the ICSEA threshold of 1,000. Further, their enrolment criteria are not premised on high fee-based structures nor on exclusivist selection and enrolment practices that would tag them as elitist.

It is quite possible that parental and community perceptions of Islamic schools using qualitative measures may identify some schools as elitist. This, however, has yet to be tested empirically in further studies relying on surveys, interviews and focus group sessions.

Islamic schools should not market nor portray themselves as elitist or exclusivist for that may undermine the very purpose of their function as faith-based institutions.

Perceptions of elitism levelled against some Islamic schools must be weighed against a number of distinct social markers. The examination of four markers in this study does not support such perceptions. Elitist perceptions may abound within communities and amongst parents when vying for student placements in these schools. The basis for such observations, however, is at best anecdotal or outright conjectural in the absence of empirical evidence.

This is the first and only study that examines the issue of elitism amongst Islamic schools in Australia and elsewhere.

The purpose of this study is to examine the role of contemporary consumer-brand relationships in predicting brand sacredness, brand fidelity and propensity to spread word of mouth (WOM) in the context of “halal” cosmetic brands.

The proposed research framework has been empirically tested by collecting responses from 403 Muslim respondents of diverse demographics. Structural equation modelling has been used for exploring the underlying relationships between emotions associated with halal brands.

All the proposed hypotheses were positively significant, thus confirming that brand love is significantly affected by brand trust, brand image, self-congruence and brand experience. Further, brand love acts as a significant determinant in shaping brand sacredness, brand fidelity and WOM.

The study has made a significant contribution by exploring the intensity of brand love and its effect on relationship-maintenance triad in halal cosmetic brands in India.

Marketers must understand the emotional side of brands to create synergy in their marketing efforts. Moreover, in the case of religious or faith-based brands, attainment of the highest order of brand love can play a revolutionary role for long-term growth.

In the context of halal cosmetic brands in India, this study has offered a new perspective by extending the literature on consumer-brand relationships. The use of brand fidelity and brand sacredness has enhanced the effectiveness of emotions with which consumers have been looking at brands for ages.

This paper aims to examine the influence of store environment cues, store personality and attitude toward halal product (AHP) on store evaluation and repatronage intention. The authors extended the conceptual framework of Baker and colleagues (2002) and examined the indirect effects of store personality (i.e. sophistication and sincerity) and AHP on the outcome variables.

The authors adopted survey design to test our hypotheses. Data were collected random to store patrons and post-graduate students of public university business schools in Klang valley. There was almost equal selection of Muslim (49.6%) and non-Muslim respondents.

Results indicate that the model explains 44 per cent of the variance in store repatronage intention. In particular, serial mediation is not significant only for two mediation paths.

The findings imply that brand personality, attitude toward halal product and store evaluation mediate the relationship between store environment cues and purchase intention. However, there are few limitations. First, the respondents were only limited to store patrons in Klang valley. Second, the authors only tested for three store environment cues.

Store repatronage intention could be increased by focusing on store environment cues (i.e. music and design), forming sincere and sophisticated store personalities and attaining favorable evaluation for both store and particularly halal products.

Halal requirements for consumable goods especially food and drinks are warrant concerns for both Muslim and non-Muslim consumers. It deals with safety and health issues of producing such goods. In a nation that comprises multiethnic-multireligious population, it is not surprising that non-Muslims are assured by quality of faith-based products made for Muslims.

Store repatronage intention is a valid concern for all retailers. In this study, stores which carry halal products should focus on enhancing store design and music perception, forming sincere and sophisticated personality, and generating favorable attitudinal evaluation for both halal products and store. After all, halal products are an assurance of quality for all store patrons.