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This paper explores the contested notion of what constitutes a fair price in the context of grain exchanges in a subsistence farming village in the highlands of Matagalpa. Using ethnographic data, I show how Nicaraguan campesinos’ economic behavior plays out within a local moral universe of fairness: how much to produce and how much to sell in the market (or to give away); how prices and obligations vary depending on the social relation that binds the seller and the buyer (kinship, friendship, community, and so on); in what ways these notions of fair price are articulated and contested by different classes within a rural community; and lastly, what is expected of the State in terms of regulating food prices. Price emerges as the dialectic between the market in its abstract form and the specific social relationships and everyday politics that shape exchanges. What constitutes help (ayuda) and what constitutes exploitation in market exchanges and the determination of price is constantly contested, the moral economy is a discursive battlefield.

The first theme is the “problem” of personal relations in the economy. Under neo-liberalism the Market is treated as universal, a trans-historical and trans-cultural entity; it is naturalised and reified, rather than thought of as a set of social relations; it is treated as a given rather than the result of a historical process with complex social actors. This view of the Market dovetails with a particular understanding of the individual, as driven primarily by a (universal and naturalised) desire to maximise material well-being and seek out value for money, while an “invisible hand,” rather than known personal needs, provides the mechanism to relate supply to demand.

This paper uses the case of Islamic banking in Amman, Jordan, to assess the wide moral range of expectations, levels of satisfaction, and means of evaluating banks’ “Islamicness.”

The information is gathered from interviews conducted during over 21 months of ethnographic research and one month in participant observation and research access as an intern at the Middle East Islamic Bank (MEIB) in Amman, Jordan.

I found three modes for evaluating “Islamicness” when actors decide whether or not to become customers of Islamic banks.

These modes demonstrate that Islamic banking is no longer the cultural protectionism of a relatively homogeneous community of Muslims. Rather it is a fraught and tense field for actors’ debates about types of moralities in the markets and modes of moral assessments of “Islamicness.”

The amplification of the individual and individual choice and authority in the moral assessments of Islamic banking may ultimately serve to unseat prior dichotomous theoretical framings of morality’s presence or absence as “Islamic” or “not Islamic” and “good” and “bad.” By unleashing to individuals the construction of morality in the markets, moral rights and wrongs, and moral evaluations, fragmentation of moral consensus in market practices will occur.

The purpose of this paper is to re-evaluate the sustainable attitude-behavior gap by reconsidering the cognitive-rational aspects of consumer purchase behavior. We aim to show how companies can benefit from focusing on hedonic aspects of consumption in their marketing of sustainable products. We claim that consumer culture research needs to examine the link between hedonic, aesthetic, and cognitive-rational aspects of sustainable consumption.

We use the electric vehicle marketing strategy in the United States as an example of an approach to bridge the attitude-behavior gap. More specifically, we focus on the car manufacturer Tesla as an example of marketing a sustainable product.

We find that Tesla’s marketing strategy focuses on aesthetics and hedonics-ludic performance. Similarly to other luxury cars, Tesla markets itself with a full compliment of consumer benefits. Compared to economical electric vehicles, sustainability is not the primary focus of Tesla’s marketing communication strategy.

Sustainable consumption theory benefits from examining the interlinking of hedonic, aesthetic and cognitive-rational aspects product purchasing and use. Future research in the development of sustainable consumption theory in additional complex product categories is needed.

Greater regard for consumer experience in sustainable consumption offers the potential for additional strategies to bridge the attitude-behavior gap and marketing of sustainable goods.

We move beyond the attitude-behavior gap by not only focusing on expressed attitudes of sustainability, but also focusing on the hedonic aspects at play in sustainable consumption.

Purpose – Religion is an important driving force behind many lifestyle decisions. Therefore, it is surprising that research on cultural consumption and stratification has linked religion and religiosity with consumption patterns only to a limited degree. In this chapter, we outline several theoretical directions that can be used for studying the link between religion, religiosity, and cultural consumption and the consequences of this link for cultural stratification.

Design/Methodology/Approach – Our empirical analysis is based on data from the International Social Survey Programme (ISSP), conducted in 2007 and pertaining to samples from 33 countries.

Findings – We present cross-national evidence illustrating that, first, there is a positive correlation between religiosity and cultural consumption in many countries and, second, there is little evidence that religion is significantly linked to cultural consumption. Furthermore, we find that the effect of religiosity on cultural consumption is comparable to that of important socioeconomic factors such as education and socioeconomic status. We offer three possible explanations to the findings. First, that religious individuals tend to be active individuals; therefore, they go more often to religious services and they are active also in cultural participation. Second, a certain level of religiosity affects cultural consumption by setting standards for the intensity of social ties. Third, religiosity plays a central role in marking boundaries of cultural distinction. In the last part of the chapter, we delineate motivations for further research interest in the link between religion and cultural consumption and discuss possible avenues for the development of such research.

Four years ago I co-edited a book with Geert De Neve and two of his colleagues at the University of Sussex – Jeff Pratt and Peter Luetchford. The chapters had originally been presented at the Hidden Hands in the Market workshop held at Sussex in April of 2007 and organized by Geert, Jeff, and Peter. After hearing about the workshop I wrote to Geert, hoping to scoop up a few bits of gold for REA, but as it turned out I had struck the mother lode. Our co-edited book was Volume 28 of REA – Hidden Hands in the Market: Ethnographies of Fair Trade, Ethical Consumption, and Corporate Social Responsibility (2008) – one of the installments that I remain proudest of, and the first REA volume under Emerald with which I was directly involved. The volume explores the relationship between producers and consumers, focusing on its moral and political content, in a very broad sense.

As Comaroff and Comaroff argue, in their discussion of the intersection of ethnographical research and historical perspectives, social change is a dynamic process in which existing social and political tensions, local and global, are played out, with an uncertain outcome. Change is often about how competing groups come to power (Comaroff & Comaroff, 1992). Consumer researchers have already applied this perspective on class, consumption, and change in places as widespread as Niger and the US, but not to Eastern Europe.

The domain of study on mediated suffering is ensconced within an Orientalist paradigm which ideologically structures our visuality and gaze. The consignment of suffering through bodies of alterity and the geo-politics of the Global South encodes the coloniality of power as a dominant reading. It then naturalizes the West as the voyeur in its consumption of the abject bodies of the Global South. Creating a binary through this East-West polarization in the oeuvre of suffering as a realm of study, it creates the hegemony of the West as the moral guardian of suffering, imbuing it with the right to accord pity and compassion to the lesser Other. Beyond elongating the Orientalist trajectory which lodged the body politic of the Global South as a sustained ideological site of suffering, it hermeneutically seals the East as irredeemable, ordaining it through the gaze over the Other as a mode of coloniality. In countering this Eurocentric proposition, this chapter contends that this coloniality of gaze needs further rumination and new sensibilities in the study of mediated suffering, particularly following 9/11 and the shifting of the geo-politics of suffering in which the West is dispossessed through its own manufactured ideologies of the ‘War on Terror’ such that it is under constant threat of terrorist attacks and through the movement of the displaced Other into the Global North. Besieged and entrapped through its own pathologies of risks and threats, the West is projected through its own victimhood and the politics of the Anthropocene within which risks are seemingly democratized by environmental degradation as an overarching threat for all of humanity. Despite these shifts in the global politics, the scholarship of suffering is locked into this polarity. The chapter interrogates this innate crisis within this field of scholarship.

This paper adopts a photo-essay approach in examining the Austerity Project within the Republic of Ireland, and considers the intersection between consumer culture and the austerity visuals we experience daily.

A visual, photo-essay method is adopted. Visual images taken in urban and rural parts of Ireland – under the key themes of ghost housing estates, failed commercial property developments, failed business, and art representations are explored.

The visual representations and subsequent consumption activities of the authors illustrate how austerity has become a complex act of production and consumption, and the authors consider how these various representations play a role in creating austerity as a state of mind amongst consumers, and the subsequent impact this has on consumption practices, consumer experiences, ideals and identities.

This paper adopts an under-represented research methodology (a photo-essay) to explore the Austerity Project and its intersections with consumer culture.

The purpose of this paper is to answer the question ‘Why reflection is important to introduce in the teaching and learning’. This paper commences with a brief literature review on reflection, followed by the provision of tentative results of a study on the role of reflection in learning. Data collected from a sample population of 257 undergraduate students at business ethics undergraduate class in Australia were analysed. The data were collected from students’ own reflections that formed part of two of their assessments in the unit. In the first assessment, students were asked to reflect on their own moral development, using Schon’s reflection in and on action, to allow the markers understand the students’ own moral development as highlighted by Kohlberg levels and stages of Moral Development. In the second assessment, the students were asked to reflect on their personal learning as a global citizen and how this assessment has informed their views and perspective on ethical decision-making process and global citizenship using one of the frameworks introduced during the semester (e.g. situation, task, action, result, learning, planning – S.T.A.R.L.P., Gibbs or Kolb). This paper will not discuss students moral developments levels or their ethical decision making, but, will only discuss the ‘reflection’, thus, the findings from this research come in twofold: (i) students acknowledged the new skills they gained, the development of other skills they had through their reflections, such as critical thinking, time management. (ii) Most of the students have demonstrated an understanding of reflection in higher education, and ethical decision making, through use of different frameworks. However, some students felt reflection is difficult, thus, the paper concludes with a recommendation to introduce reflection in the first year of university.