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With growing interest in the penalties associated with straddling market categories, it is important to develop a stock of evidence about the relative importance of consideration and valuation penalties in different empirical settings. In this chapter, we isolate the possible adverse implications for currently kosher Israeli wine producers that were established as non-kosher producers. Our analysis suggests that crossing the kosher categorical boundary exposes these producers to experience-based penalties that are reflected in lower product quality ratings. However, we find no evidence of additional penalties associated either with consideration (i.e., market access) or with the possession of a convoluted organizational identity.

Increased awareness about the importance of a safe, healthy nutrition has changed human interactions with food and increased worldwide demand for high quality and ethical food. In this respect, the purpose of this paper is to highlight the concept of ethical food and the nature of kosher food production, assessing common traits and the main differences between the two. A literature review was undertaken in order to verify the direction in which further studies might proceed.

A research review on current literature was carried out exploring concepts of ethical food and food certification underpinning kosher businesses by means of an analysis of both producers’ and consumers’ perspectives. In order to proceed with an accurate analysis, the paper matches both the conceptual analysis and the bibliometric one. The overlap between these two forms of analysis makes results robust and useful for future research.

This review reveals common points between ethical and kosher food because attention is given to both processes and products and the way the market perceives them as expressions of trustworthy and safe production. Furthermore, the analysis reveals an under emphasis on kosher food in the academic world and the results reveal the importance of empirical analysis.

The analysis is focused mainly on kosher food production as an expression of ethical food. It would be interesting, however, to expand the analysis to other types of ethical certification such as Halal food, for example, in order to perform comparative evaluations.

From a practical point of view, it is interesting to note that kosher food is conceived as very safe food and that non-religious people are sensitive to this, which opens new horizons for ethical food. It also offers the possibility that firms that have never considered entering the field of ethical food certification may do so to expand their businesses. This implication also reveals that there is a higher attention on sustainability and safety in agro-food market. Therefore there are great opportunities of expansion for ethical food.

From a social point of view, this paper is of importance for several reasons. It deals with a relatively new and relatively unexplored issue; it points out the relevance of sustainability and safety in food market and consumer behavior, it presents the possibility of exploring knowledge interactions between different perspectives (multidisciplinary approach) and cultures which, in the opinion, will present significant challenge in relation to agro-food business research in the future.

The originality of this work is that of systematizing a literature review of ethical food, enlarging its scope and boundaries with specific reference to kosher food. It also highlights the need to focus on both management and marketing, since up to now there has been a lack of academic contributions to these areas of research. Directions for further research are outlined.

The purpose of this paper is to investigate if religious food laws can provide answers to current issues with the food systems.

This paper provides a discussion of the dietary and food system principles from a Judaism, Christianity and Islamic perspective for the design of a more sustainable and healthy food system.

The commercialisation of the natural resources, industrial food production approach and consumerism is endangering the food security, health and environment. Current industry practices are not sustainable and do not comply with Jewish, Christian and Islamic scriptures. Kosher, Christian and halal food laws share common principles in prohibition of certain animals (like pig), prohibition of blood, role of fasting and animal welfare. As a change in the diet is the solution, there is a key role for the food industry to comply and for religious leaders to radically reduce meat consumption and food waste of its followers.

This viewpoint paper shows that religious food laws provide answers to current problems with the industrialised food production approach and consumerism.

New food industry directives should convert meat-based to plant-based ingredients and additives; replace porcine by bovine sources; and emphasise on animal welfare to better serve the Jewish, Christian and Muslim consumer. Religious logos (kosher and halal) should incorporate nutrient profiling through a traffic light system to promote healthy food choice.

Religious food laws are important for a big part of the world population (Jews, Christians and Muslims), which share many common principles. This study contributes to a better understanding of the commonalities and differences in these religious food laws.

We define diffusion as the spread of something within a social system. Diffusion is the most general and abstract term, and it embraces such processes as contagion, mimicry, social learning, organized dissemination, etc. (Strang & Soule, 1998). While the home territory of diffusion is innovation (see Rogers, 2003 for an authoritative review), more recent macro-diffusion research has developed, based on social movement and institutionalization arguments (Ansari, Fiss, & Zajac, 2010; Wejnert, 2002).

The current research focused on attitudes toward food fraud (AFF) and examined the impact of types of food fraud, gender differences, and country of residence.

A convenience sample of German (n = 151) and Israeli (n = 496) participants was recruited through an online survey. They filled out a sociodemographic questionnaire and AFF scale, which includes three subscales: organic fraud, kosher fraud, and spraying fraud.

The results indicate that there is a significant effect of type of fraud, country of residence, and gender. German participants expressed more negative attitudes toward organic food fraud and less negative attitudes toward kosher fraud than Israeli participants. Women expressed more negative attitudes toward organic and kosher food frauds than men.

This study offers insight into cross-cultural and gender differences in attitudes toward food fraud. The findings suggest that public attitudes toward food fraud represent not just severity of possible consequences, but also environmental and religious aspects of consumption, norms and culture.

This chapter examines everyday food production and consumption by three white working class Jewish sisters in the “outer boroughs” of New York City between the war years of the 1940s and the suburbanization of the 1950s.

The analysis combines theory, social history, and political economic context as well as the memories of daily life during this period.

This analysis is not generalizable to the working class population at large during this era.

The chapter shows the importance of changes in the political economy as well as family structure and intersectionality on the production and consumption of food.

The importance of government intervention and regulation in food distribution as a mechanism to combat scarcity and to increase equality is demonstrated.

The chapter examines the concept of intersectionality from the perspective of white, working class Jewish women. It analyzes the relationship between government policies, the growth of monopoly capital and women’s agency, and it fleshes out the concepts of social reproduction and use value.

Debates over ritual slaughter, sacred food, fasts, and forbidden foods, perpetuated by religion and tradition, are nothing new. Dietary obligations and prohibitions, in all their diversity, have always been the object of comment, critique, or even concern from one human group towards another. The consumption of meat (or its prohibition) has always been about more than its nutritional function. Reducing religious dietary obligations to hygienic or gustatory practices would be an unrealistic attempt to erase the diversity of the procedures which people undertake to give meaning to life, death, and the world, and to locate themselves in relation to “others”. These rites, ­legitimated by myths, inevitably provoke phenomena of influence, reciprocated within and outside groups. The selection of food – of meat in particular – plays a primordial role as a social marker, the rules of which contribute to the organisation of groups by tracing ­differences between individuals, between men and women, and between communities. Formerly attached to a totemic group and its territory, then to a religion and its society, dietary practices are globalising and encountering one-another. Questions are now raised about the management, in shared spaces, of a diversity of dietary prohibitions and obligations. These questions are at the core of this chapter, notably, what place should be reserved for dietary particularities in collective catering in human organisations? And what limits should be given to the expectations of each regarding dietary purity or fasting?

The aim of this manuscript is to study the current scientific literature on food marketing and religion, by giving an overview of current knowledge and the possible future research opportunities once found the gaps.

This a classic literature review carried on by considering marketing, consumer behaviour and management journals as well as religion-focused ones.

Current literature highlights how faith impacts on food marketing and religious consumers choices (and not only). Most of the papers focus on Islam. Considering the globalised economy, the authors’ findings highlight also the relevance of religious certifications for less/not religious people, because of certified food is considered safe and healthy.

The paper joins and reviews two research fields whose connection is growing, so it is relevant to know the current status of scientific literature, which is updated compared to recent literature.