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This paper aims to investigate the relationship between Islam and economic underdevelopment that characterizes many Muslim societies. It examines the Weberian thesis regarding Islam and development, assessing the role of Islamic law, in addition to the concepts of rationality and fatalism.

The paper reviews the major theses regarding the link between Islam and development and makes an attempt at explaining economic underdevelopment by engaging the most prominent arguments in this regard.

Lack of development in most Muslim societies is a multidimensional problem, and it would not help to rely on explanations that are culturally deterministic or sociologically reductionist.

Development requires improvements at various regulatory, economic, educational, and social levels. It also requires a significant transformation in people’s value systems that guide their actions. This requires a process of self-examination, not only looking at exogenous factors to explain failures, but also to focus on one’s own responsibility to alleviate crisis situations.

This paper challenges many of the for-granted theses regarding the purported link between Islam and development. While not dispelling the need for internal reflection for Muslim societies, it puts some of the popular arguments regarding this link in proper perspective.

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.

Lagona (lah-ngor-nah) is firstly a Samoan word that literally means a gut feeling or an unexplained conviction that something is so. In this chapter Lagona describes an indigenous and time-validated way of knowing and learning. Where there is intrinsic knowledge about the cultural principles, mores and processes for making teaching and learning accessible, Lagona illuminates these learning structures by intuitively validating the unseen and subtle cultural spaces that students are armed with when they reach the classroom. Lagona guides pastoral care and supports the retention and success of Pasifika students in higher education.

Interview of M. Yaqub Mirza by Miles K. Davis. Dr. Mirza attributes both his personal and business success to following Islamic principles.This interview outlines the Islamic principles he uses to guide his investment in new ventures and how those same principles shape his management style and attitude toward corporate social responsibility.

To resurrect and renew the tradition of the early Frankfurt School, whose of Marxist–Hegelian dialectical approach to understanding the societal conditions of its emergence – post World War I Germany, the rise of fascism, New Deal politics, the defeat of fascism, and the subsequent rise of consumer society – remains relevant to studying present circumstances, stressing the cultural dimension of capitalism, the proliferation of alienation, ideology, and mass media, and, finally, the nature of the society-character/subjectivity nexus.

Employing a comparative historical approach to the study of alienation, ideology, and character, to articulate social-theoretical standards for critical social research today.

Global civilization faces an array of crises, beginning with economies whose lack of growth or stability the ability of a large segment of the world’s population to obtain jobs conducive to a decent standard of life. With governments’ inability to implement public policies to buffer instabilities, cultural values are in crisis as well.

Reviving the framework of early Frankfurt School Critical Theory is necessary to promote a better world.

Reconstructing key concerns of the Frankfurt School is conducive to critiquing this tradition’s recent preoccupation with communication and recognition, and demonstrates how the first generation’s legacy helps us understand contemporary social movements of the Right and the Left, in ways that are similar to the Weimar Republic in Germany. Both the Right and the Left being products of legitimation crises that trigger a desire for regressive or progressive social change – the Right would restore a mythical past, the Left would foster a new social order based on humanistic concerns.

This study aims to understand the impact of religiosity and acculturation to the global consumer culture (AGCC) on Muslims’ perception of luxury values. Prior results on the effect of religion/religiosity on luxury consumption and purchase intentions are inconsistent. Then, while AGCC is argued to affect consumers’ perceptions of luxury values, research in this area is scarce.

Based on an online questionnaire with 300 Kuwaiti respondents recruited from a paid consumer panel, the authors explore the relations between religiosity and AGGC on the one hand and luxury values on the other through linear regressions.

Religiosity enhances the perceived extended self, perfectionism, materialistic and sustainable value of luxury. AGCC enhances Muslims’ perception of all luxury values under study. Globalized Muslims mainly perceive luxury as means of self-identification.

The study is the first, to the knowledge, to investigate the impact of religiosity and AGCC on Muslims’ perception of luxury values. The authors propose an integrative set of luxury values that reflect both the social and personal value of luxury. The study focuses on Muslims in Kuwait; a potential luxury market that is under-investigated.

Gold investment is one of the essential long-term investments for many to diversify their investment portfolios. Muslims are continuously looking for halal products and services in any aspect of life and one of them is Shari’ah gold investments (SGI). However, evidence pertinent to Muslims’ behaviour towards Shari’ah gold is somewhat inconclusive and for that, a new empirical investigation is needed to reduce the gap, at best. Hence, the purpose of this study is to study factors determining SGI behaviour in Penang, Malaysia.

By using the Islamic theory of consumer behaviour (ITCB), this study examines the determinants of the SGI behaviour. The questionnaire survey was distributed and the data gathered was analysed using partial least square structural equation modeling.

All hypothesised hypotheses were instrumental in explaining the factors determining SGI behaviour in the context of Penang, Malaysia.

This study has at least two limitations, namely, confined generalisations of the variables used and the limited context of the research conducted.

This study sheds light on the determinants influencing SGI behaviour, at best.

This study is original in terms of its final output that enlightens the significant effects of iman, Islamic altruism, maqasid consumer index on the behaviour of investors on Shari’ah gold within the ITCB’s context along with integrated religious satisfaction.

Begging is undoubtedly an ancient phenomenon but when explored from the tourism perspective, it is relatively new. Begging has existed across several historical periods, but with sophistication and savviness, it has developed into a lucrative form of tourism business. While previous studies have reasonably explored the beggar–tourist interaction in several socio-economic contexts, the present one attempts to research an unusual aspect of these encounters which is termed as “black market tourism.” In the current study, black market is explained as a clandestine but visible market where tourism transactions take place within three important stakeholders, namely, the beggars, the tourists and shopkeepers. The transaction is found to have some aspects of illegality, but ultimately, serves the manifest function of yielding money and growing the underground network. This triangular interaction is therefore of relevance to understand the functioning of this black market involving those key stakeholders. With this notion as foundation, this study aims to empirically and conceptually explore the phenomenon of black market tourism which is derived from the beggar–tourist– shopkeeper encounter in an important city of India called Hyderabad. The specific location of the study was Chaar Minaar, a popular tourism city with ancient monument and shopping places in Hyderabad (India). Tourism in India is undeniably infused with the notions of color and culture, but how this colorful context gradually developed into a colorless black market tourism economy is worthy of study.

From a methodological point of view, this conceptual paper draws on unobtrusive research methods (written records, non-participant observations, informal interviews and occasional photography).

Findings show that begging is developing into a lucrative industry without costly investment and beggars operate in a cartel. The black tourism market is found to be an emerging underground tourism economy with established stakeholders, who are rapidly progressing and growing their network. The network is seen to be increasingly attracting educated and young professionals.

The research is explorative and provides a consistent and empirically based starting point for research on black market tourism involving beggar–tourist and beggar–shopkeeper interactions in Indian cities. The sample being very limited, it is important to stress the limited possibilities to generalize the findings of this study to other destinations. Moreover, the assumption that the background of the local researcher might have influenced the interpretation of primary data need not be neglected, thus suggesting a further examination to confirm validity of the results.

The study provides information not only to destination managers interested to diversify the tourism product, but also to policymakers who are fighting against begging in the city of Hyderabad. The beggar experience can be used to attract more tourists seeking authenticity, provided that the process is improved by adding in some level of professionalism. For instance, beggars could be trained to perform decently in a town hall where tourists are invited to attend cultural shows. To some extent, this study may also help empowering beggars to become part of the tourism ecosystem. This is important, as modern society has disempowered economically disadvantaged members of the community (Hutton, 2016). Ultimately, the study attempted to show that disempowered members of the community are not always passive and powerless. They can create business out of another business (a re-invented form of beggarism that has potential to generate money from tourism).

The study has a social aspect as it takes the involvement of three stakeholders, namely, the tourists, the beggars and the shopkeepers. The study shows how begging transactions affect the three stakeholders and it sheds light on its overall impact on Hyderabad, as a tourism destination.

To the best of authors’ knowledge, no tourism study (academic and non-academic) has so far considered the beggar–tourist encounter from a black market perspective. The findings offer new information on a reinvented form of beggarism and unveils that this black market is a well-entrenched system operated by an educated pool of people and professionals. Ultimately, the study attempts to show that disempowered members of the community (beggars) are not always passive and powerless. They can create business out of another business (a re-invented form of beggarism that has potential to generate money out of tourism).

The purpose of this paper is: to explore the impact of religiousness (i.e. intrinsic religiousness, extrinsic religiousness) on purchase intention of luxury brands, affective attitude, and self-presentation; and, to explore the mediating effect of affective and self-presentation attitudes towards luxury brand purchase intention.

Data were derived using convenience sampling at three large universities (i.e. one public and two private universities) in Yogyakarta, Indonesia. Researchers hand-delivered approximately 600 questionnaires to students in classrooms and public spaces (e.g. canteens and lounge rooms) of the universities. However, of the 525 questionnaires returned, only 491 were usable thereby offering an overall response rate of 81 per cent.

The study found that intrinsic religiousness was related positively to affective attitudes towards luxury brands while extrinsic religiousness was positively related to self-presentation attitudes. Affective attitude and self-presentation were positively related to consumer intention to purchase luxury brands.

The result of the present study shows that religious consumers are not necessarily anti materialism and often opt for luxury brands over purely utilitarian possession. This finding has important implications. First, it may create future ethical problems as materialism has been found to correlate with unethical behaviours such as the purchase of counterfeits. Second, materialism has been linked to insecurity. When religious consumers view worldly possessions as symbols of achievement or success, sources of happiness, and representations of luxury, they may use possessions rather than religious text to hinder insecurity and shape the self.

This is one of the few studies exploring the impact of religiousness on luxury brands possession in Indonesia, a country with the largest Muslim population in the world and home to a highly religious society.

The purpose of this paper is to provide an overview of conceptions and misconceptions relating to Weberian thought after 100 years of synthesis.

Extensions of the theories espoused are discussed and a brief review of several relevant empirical research projects is highlighted. Weberian theory is taken as the basis for the discussion of the paper. Its fundamental assertions are discussed and current discussions elucidated. Modern (post‐1980) research directions and findings are summarized for helping the scholar understand the current state of Weberian research and the potential for future paths.

There are numerous areas for future theoretical and empirical exploration discussed. Such areas as the effects of the Protestant work ethic on social networks across multi‐cultural (of which religion and religiousity play a role) boundaries and the dynamics of cultural change within, and between cultural dimensions will provide ever‐changing opportunities for at least another century. Inter and intra‐national diversity and its dynamics will also provide munificence in this field of study.

This paper provides scholars a brief review of the status of Weberian research and should evoke new thought related to this theoretical base as well. With the renewal of interest in entrepreneurship and its effects on communities, this area should be a fertile field for researchers, practitioners, and the public in general.