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This study aims to examine how religiosity influences brand loyalty toward religiously positioned brands (Chick-fil-A, Forever 21, etc.) when these brands engage in morally controversial actions.

Study 1 investigates how religiosity affects brand loyalty when religiously positioned brands engage in religiousness-related vs nonreligiousness-related morally controversial actions. Study 2 examines several psychological processes (reactance, forgiveness and moral decoupling) as mediators of the effects of intrinsic religiosity and extrinsic religiosity on brand loyalty for controversial religious brands.

Study 1 demonstrates that religiosity leads to positive brand loyalty for religiously positioned brands in the case of both religiousness-related and nonreligiousness-related controversies. Study 2 reveals that intrinsic religiosity (extrinsic religiosity) leads to brand loyalty through moral decoupling and forgiveness, but not through reactance, when religious brands engage in religiousness-related (nonreligiousness-related) controversies.

This research focuses on the effects of religiosity on brand loyalty for morally controversial religious brands but does not examine the effects of religious affiliation (Christianity, Islam, Hinduism, etc.). The samples include only US residents.

Religious positioning of brands can engender brand loyalty for consumers with high levels of intrinsic religiosity and/or extrinsic religiosity, even when these brands engage in morally controversial actions.

This research shows that religiosity affects brand loyalty for morally controversial religious brands and demonstrates that psychological processes used by consumers to justify support for morally controversial religious brands depend on type of religiosity (intrinsic vs extrinsic) and type of controversy (religiousness-related and nonreligiousness-related).

The purpose of this paper is to examine a three-way interaction between the two motivational orientations of religiosity (i.e. intrinsic and extrinsic) and recognition (in this study, an explicit expectation that behavior is recognized) on charitable behavior. Further, drawing upon the evolutionary psychology perspective, the status motive is predicted to mediate the predicted effects.

Three experimental studies were conducted using a 2 (intrinsic religiosity: low/high; measured) × 2 (extrinsic religiosity: low/high; measured) × 2 (recognition: yes/no; manipulated) between-subjects design to examine the predicted effects on likelihood to donate and donation allocations in two Asian countries, namely, Indonesia and Malaysia.

The results show that recognition increases charitable behavior among consumers with a high level of extrinsic religiosity but low level of intrinsic religiosity (Studies 1a, 1b and 2). Further, a status motive mediates the predicted effects (Study 2).

The present research provides a novel perspective on how marketers can purposively use recognition in charitable advertising to encourage charitable behavior among religious consumers – but only in Asia.

This paper presents the case for how a non-profit organization can develop charitable advertising for disaster relief in Indonesia (Studies 1a and 1b) and Malaysia (Study 2). The findings of this research could potentially be extended to other organizations in Asia or other countries where religiosity places an important role in consumer behavior.

This research shows the interactive effect between extrinsic religiosity, intrinsic religiosity and recognition can increase charitable behavior in Asia.

This research aims to find out whether intrinsic and extrinsic religiosity affect product attitude functions (value-expressive, social-adjustive).

The population of the research consists of Muslim consumers in Turkey and Christian consumers in Portugal. Using the convenience sampling method, the data was obtained from 800 questionnaire forms which consist of 400 forms filled by Muslim consumers in Turkey and 400 forms filled by Christian consumers in Portugal. Smart PLS 3 (Partial Least Squares) statistical program was used to test hypotheses.

Results of the analyses show that the intrinsic religiosity of Muslim Consumers living in Turkey and Christian consumers living in Portugal negatively affects the value-expressive and social adjustive attitude. Extrinsic religiosity, on the other hand, has been found to have a positive effect on the functions of value-expressive and social-adjustive attitudes within the consumers of both countries.

There are studies on religiosity and consumer attitudes in the Turkish literature (Kurtoglu and Çiçek, 2013; Uyar et al., 2020; Demirag et al., 2020). Religiosity dimensions (intrinsic/extrinsic religiosity); however, have been neglected in the Turkish literature. This study provides a detailed evaluation of the effect of these dimensions on the dependent variable. Additionally, this study emphasizes the relational aspect of attitude dependent variable and religiosity dimensions by approaching it through the context of value-expressive and social-adjustive attitude. Thus, it is aimed to help practitioners and the literature gain a different perspective by referring to the attitude functions whose foundations were laid in the studies of Smith et al. (1956), Katz (1960) and strengthened in studies like Wilcox et al. (2009). By comparing two different religions, the study results are analyzed in the context of different regions and cultures. This comparison can be beneficial both for local and international investors as religious and cultural factors play an important role in local and cultural investment decisions. The results of this study are thought to contribute to the consumer behavior literature and to public authorities in terms of evaluating the level of religiosity. In addition, this study can have practical results for the practitioners in both Portugal and Turkey.

The purpose of this paper is to investigate the importance of religiosity in consumer ethics. This objective will be achieved by investigating the impact of intrinsic and extrinsic religiosity on consumer ethics, and segmenting consumers’ religiosity and explore differences between each segment.

The surveys were distributed to undergraduate students, their friends and members of their immediate families, through a large public university in Australia. Of 700 paper questionnaires, participants returned 651. Incomplete surveys with too many missing values were removed from the sample. Of these, 517 were usable, yielding a response rate of 74 per cent. Singles accounted for 53.9 per cent of the sample, followed by married people (26.8 per cent). Of the respondents, 49.9 per cent were men. The majority of respondents were between 18 and 24 years old (52 per cent), followed by 15-34 years (16.4 per cent). Finally, most respondents had an income level of less than $20,000 (36.6 per cent) followed by $21,000-$40,000 (20.5 per cent) and $41,000-$61,000 (19.7 per cent). Overall, despite being dominated by younger consumers, the sample is relatively representative of the entire adult population of Australia.

The results show that both intrinsic and extrinsic religiosity had an impact on consumers’ ethical beliefs. Moreover, the results show significant differences between the two segments studied. The religious segment was more likely than the non-religious segment to reject various unethical beliefs, but no significant differences were found in the behavioural dimensions of recycling and doing good deeds.

This is one of the first few studies to explore the impact of religiosity on consumer ethics in Australia. The results of this study have several implications for academic researchers, religious leaders and managers working in the area of consumer ethics.

There is a perception that non-religious consumers are less ethical than religious consumers. Studies found prejudices against atheists around the world and assumed that those who committed unethical behavior were more likely to be atheists. Hence, first, the purpose of this study is to investigate the effect of consumers’ intrinsic religiosity, extrinsic religiosity and atheism on consumers’ ethical beliefs. Second, this study attempts to segment consumers and identify differences between these segments.

Using data from 235 study participants in the USA and 531 in Vietnam. Subsequently, a two-step cluster approach was used to identify segments within these samples.

The study results show consumers’ intrinsic religiosity negatively influences all consumers’ unethical beliefs. Similarly, atheism also negatively influences all consumers’ unethical beliefs. This study also complements other studies exploring consumer ethics in developing countries. In addition, the segmentation analysis produced unique segments. The results from both samples (USA and Vietnam) indicated that non-religious consumers are less likely to accept various unethical behaviors compared to religious consumers. Religious consumers are not necessarily more ethical and atheism consumers are not necessarily less ethical. In the end, are implications for business ethics, religious and non-religious leaders on how to view the impact of beliefs on consumer ethical behaviors.

This is one of the first few studies investigating the impact of atheism on consumer ethics. The results of this study further extend the knowledge of study in consumer ethics by comparing consumers’ religiosity and atheism.

Religious doctrines generally encourage people to behave ethically. However, in daily life, individuals notice inconsistencies between religious beliefs and behavior, leading them to ask, in the context of commerce, why religious consumers would behave unethically. The purpose of this study was to investigate the impact of consumers' intrinsic and extrinsic religiosity on their ethical behavior. Specifically, the moderating effect of ethical ideology on the relationship between Indonesian consumers' religiosity and their ethics was examined by means of a survey.

The data derived from the questionnaire were complemented by convenience samples of Indonesians living in Daerah Istimewa Yogyakarta (DIY) in central Java. The researchers distributed 600 questionnaires in two major shopping malls and several housing areas in the region, of which 467 were completed and returned, for an overall response rate of 77.8%.

The results indicated that the participants' intrinsic religiosity negatively impacted their ethical beliefs and was mediated by their idealistic ethical ideology. The present study also found that idealism had negative effects on three of the four dimensions of the consumer ethics scale (CES) (actively benefiting, passively benefiting and questionable behavior), while relativism had positive effects on two of the dimensions (passively benefiting and questionable behavior.

One limitation of the present study was that the analysis did not distinguish among the religions practiced by the respondents to the questionnaire.

This is one of the first few studies investigating the mediating role of ethical ideology in a religious society. This study contributes to the literature on these issues in theoretical and managerial terms by extending the Hunt-Vitell theory (1986) to the context of consumer ethics.

The purpose of this paper is to examine and test the relationship and interaction between “intrinsic” religiosity, entrepreneurial activity, and economic growth.

The paper selects 23 countries that are predominately Christian and examine the connection between country‐wide religious orientation, entrepreneurial activity, and economic growth. It specifically examines “intrinsic” religiosity, and defines entrepreneurial activity as either total start‐up entrepreneurial activity or opportunity‐based entrepreneurial activity. It is hypothesized that there is a direct relationship between religious attitudes and both economic growth and entrepreneurial activity, with entrepreneurial activity also acting as an intervening variable. The empirical relationship between “intrinsic” religiosity, entrepreneurial activity, and economic growth is then examined.

The findings suggest that while “intrinsic” religiosity is positively related to economic growth, the key relationship may be between “intrinsic” religiosity and entrepreneurial activity, with entrepreneurial activity then resulting in economic growth.

By examining the diverse literatures of economic development, entrepreneurship, theology, and the psychology of religion, this paper offers a unique analysis of religious attitudes and their impact on entrepreneurial activity and economic growth. Both the conceptual discussion and the empirical results extend previous studies examining cultural approaches to understanding economic growth.

The purpose of this study is to identify the impact of ethical judgements, depending on religiosity level of consumers, on decisions of buying or not buying products from supermarkets selling alcoholic beverages.

The scope of this study covers consumers from province of Mus in Turkey who indicate they go shopping at supermarkets. Accordingly, data are collected from 362 consumers via face-to-face survey and the results are evaluated through regression analysis.

According to analysis, it was found that the internal and external religiosity of the consumers positively affected their ethical judgement towards the markets selling alcoholic beverages. Besides, it is concluded that the ethical judgements of consumers have a positive impact on boycott decisions against supermarkets selling alcoholic beverages.

The survey contributes to relevant literature by putting forth the impact of ethical judgements of consumers, associated with their level of religiosity, on their decisions as to preference of supermarkets. Moreover, this study is consistent with the previous studies and supports the conclusion that the ethical decisions are affected by the extrinsic and intrinsic levels of religiosity; however, they are more affected by the intrinsic levels of religiosity.

This study aims to investigate the influence of religiosity (intrinsic and extrinsic) and halal literacy on the intention of Muslim consumers to purchase halal branded food products in India. An extended version of the theory of planned behaviour (TPB) was used as a framework. Apart from religiosity and halal literacy, the influence of attitude, social norms and perceived behavioural control of halal on buying intention were also tested.

The study uses a survey design. The data were collected from 350 individual respondents, using a closed-ended, structured questionnaire. The quality of the measurement model has been assessed through reliability testing, factor loading, average variance extracted and Fornell-Larcker criterion. The test of hypotheses was conducted by performing the partial least square structural equation modelling.

The result of hypotheses testing shows that both intrinsic and extrinsic types of religiosities did not have a direct influence on buying intention. However, religiosity (extrinsic and intrinsic) and halal literacy have significant relationships with most of the antecedents of the intention of the TPB. In addition, both kinds of religiosities (extrinsic and intrinsic) and halal literacy had a significant indirect effect (through TPB antecedents) on buying intention.

Muslim population in India is one of the largest in the world, yet there is a lack of popular halal branded food products in the market. Nevertheless, few researchers have attempted to study the consumer behaviour of the Muslim population for halal products in India. A large amount of research work on halal food behaviour is from countries such as Malaysia and Indonesia, where the Muslim population is in the majority and halal brands are already popular. Further, this paper studies the impact of dimensions of religiosity, which has been overlooked by researchers studying the halal food purchasing behaviour. The study also explores the impact of halal literacy, an understudied construct in halal marketing literature. The present study is amongst the earliest empirical research based on Muslim consumers in India on the topic of halal branded food products.

The purpose of this paper is to investigate the links among different forms of religiosity, family cohesion and ethical leadership in family firms operating in Turkey.

The study was conducted with 210 respondents working in 51 family firms operating in Istanbul. Data regarding ethical leadership perceptions were collected separately from employees (non-family member) and managers (family member), and responses were matched in firm level to investigate the relations between variables calculated separately as perceptions of managers and employees. Confirmatory factor analysis and reliability statistics were used for ascertaining the dimensionality and factor structures of the constructs. Correlation analysis, structural equation modeling and bootstrapping method were used for investigating the relationships among variables.

Results of the study demonstrated that family cohesion, intrinsic religiosity and spiritual well-being-oriented religiosity were positively, while secular religiosity was negatively related with ethical leadership levels rated by family member managers. Although none of these variables showed significant correlations with ethical leadership perceptions of non-family member employees, ethical leadership perceptions of the family managers and ethical leadership perceptions of employees were positively correlated, and intrinsic religiosity and spiritual well-being-oriented religiosity had significant indirect effects on ethical leadership perceptions of employees.

Given the lack of studies addressing the links between different forms of religiosity with ethical leadership especially in the Turkish context and the gap regarding research designs analyzing these relationships from the perspectives of managers and employees, the study provides important contributions.