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This paper uses data from a city with a multi-ethnic, multi-faith population to better understand faith-based food aid. The paper aims to understand what constitutes faith-based responses to food insecurity, compare the prevalence and nature of faith-based food aid across different religions and explore how community food aid meets the needs of a multi-ethnic, multi-faith population.

The study involved two phases of primary research. In Phase 1, desk-based research and dialogue with stakeholders in local food security programmes were used to identify faith-based responses to food insecurity. Phase 2 consisted of 18 semi-structured interviews involving faith-based and secular charitable food aid organizations.

The paper illustrates the internal heterogeneity of faith-based food aid. Faith-based food aid is highly prevalent and the vast majority is Christian. Doctrine is a key motivation among Christian organizations for their provision of food. The fact that the clients at faith-based, particularly Christian, food aid did not reflect the local religious demographic is a cause for concern in light of the entry-barriers identified. This concern is heightened by the co-option of faith-based organizations by the state as part of the “Big Society” agenda.

This is the first academic study in the UK to look at the faith-based arrangements of Christian and Muslim food aid providers, to set out what it means to provide faith-based food aid in the UK and to explore how faith-based food aid interacts with people of other religions and no religion.

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.

The purpose of this paper is to develop a model of management of cultural security of Russian society.

The methodological foundation of this research consists in comprehensive approach and activity approach, which make it possible to comprehend specific aspects of cultural security management as an element of the national security system. The research uses a riskologic approach, which reveals the nature of modern risks and threats to cultural security in the information society. A constructivist approach is used, from the perspective of which the interaction between cultural identity and historical memory of society is analyzed.

It has been found that historical memory is one of the factors that are able to ensure cultural security of society in the context of threats associated with the processes of cultural intervention, current geopolitical confrontation, during which information and psychological methods of destructive influence on the cultural identity of peoples are abundantly used. Therefore, in the system for managing cultural security of society, one should use a historical memory resource aimed at preserving the cultural identity of the people and transmitting it to the coming generations.

It has been substantiated that the growing geopolitical confrontation in the world and the crisis state of the spiritual realm of Russian society bring up the question of state responsibility for the cultural situation and the need to implement an effective national cultural policy. It has been established that only through the reliance on the cultural factor, crisis phenomena can be overcome and social stability and civil society consolidation can be achieved. The role of historical memory in the preservation of cultural identity of the people and ensuring cultural security of Russian society in the context of external and internal threats has been identified. In order to preserve and transmit historical memory, one should use all the structures responsible for the process of socialization of an individual: family, educational system, mass media, cultural establishments and leisure industry.

A careful study demonstrates that President Bush has implemented the faith-based initiative as a method of governmentality, one which appears to be biased toward Christianity. This paper examines the definition of Foucaultʼs governmentality as it relates to the ever-expanding structure of contemporary American governance and justifies the categorization of faith-based initiatives as an example of pastoral power. Ultimately, these arguments characterize the current state of governmentality as “born-again,” and call specific attention to what appears to be a strong affiliation of “charitable choice” with evangelical Christianity. By relying on evangelical Christianity to govern, the pastoral-panopticon coupled with governmental resources has brought back an older method of regulation which is less obvious in its intrusion, and more dangerous for it.

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.

For more than 40 years, researchers have examined an exhaustive set of attributes as price determinants in tourism and hospitality. In extending this rich research stream, this study aims to propose and empirically assess a new set of hotel attributes, namely, faith-based attributes that allow tourists to continue following the activities and rituals guided by their religions while on vacation.

Using the Bayesian quantile regression for the first time in the field of hotel pricing, the hedonic pricing models examine both internal and external faith-based attributes, namely, halal services, which cater to the needs of Muslim tourists, in a sample of 805 hotels across the top three non-Muslim country destinations (Singapore, Thailand and Japan).

By exploring the effects of faith-based (halal) attributes available in hotels located in the biggest cities of the above-mentioned destinations, this study provides evidence for the significant role of faith-based (halal) attributes in determining hospitality prices.

This study’s findings offer a resource for several implications for tourism and hospitality scholars, practitioners and policymakers, especially within the field of Muslim/halal tourism, to develop action plans and strategies.

This study is the first to introduce a novel set of faith-based hospitality attributes and empirically assess their impact on hospitality price formation. Additionally, it contributes to the hedonic pricing method by being the first to use the Bayesian quantile regression.

This paper seeks to determine whether significant differences exist between secular and faith‐based hospitals in terms of specific mission statement components and mission‐related performance variables.

A total of 130 top managers from a sample of 515 Canadian hospitals responded to a comprehensive questionnaire investigating 23 mission statement components and seven mission performance outcome measures. Data were analyzed using frequency analysis, one‐way analysis of variance, MANOVA, chi‐squared and Mann‐Whitney U tests.

The analysis showed that differences in mission content exist between different types of hospitals, and that these differences form a pattern of sorts within each type. It was also found that faith‐based hospitals out‐perform their secular counterparts in many ways.

The research and its findings are limited in their application to relatively large Canadian health care organizations and the responses/opinions given by managers from a hospital's senior echelons.

The results have implications for all health care organizations interested in improving the results in their mission performance scorecard. The findings both confirm the impact that mission statements can have on selected hospital performance indicators and demonstrate that faith‐based hospitals have been more diligent in taking advantage of them.

This is the first paper to show that specific and significant differences exist between the mission statements of secular and faith‐based hospitals and that those differences are associated with hospital performance. These findings will be of special interest to senior hospital administrators and “directors of mission” within faith‐based institutions.

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.

Charitable Choice Policy, the heart of President Bush’s Faith‐Based Initiative, is the direct government funding of religious organizations for the purpose of carrying out government programs. The Bush presidential administration has called for the application of Charitable Choice Policy to all kinds of social services. Advocates for child‐abuse victims contend that the Bush Charitable Choice Policy would further dismantle essential social services provided to abused children. Others have argued Charitable Choice Policy is unconstitutional because it crosses the boundary separating church and state. Rather than drastically altering the US social‐policy landscape, this paper demonstrates that the Bush Charitable Choice Policy already is in place for childabuse services across many of the fifty states. One reason this phenomenon is ignored is due to the reliance on the public‐private dichotomy for studying social policies and services. This paper contends that relying on the public‐private dichotomy leads researchers to overlook important configurations of actors and institutions that provide services to abused children. It offers an alternate framework to the public‐private dichotomy useful for the analysis of social policy in general and, in particular, Charitable Choice Policy affecting services to abused children. Employing a new methodological approach, fuzzy‐sets analysis, demonstrates the degree to which social services for abused children match ideal types. It suggests relationships between religious organizations and governments are essential to the provision of services to abused children in the United States. Given the direction in which the Bush Charitable Choice Policy will push social‐policy programs, scholars should ask whether abused children will be placed in circumstances that other social groups will not and why.

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.