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Religion has long been seen as a conservative force in society. This view has informed the rhetoric and theory of many reformers and social philosophers in Europe in recent centuries, where religious institutions often historically developed a rather too comfortable accommodation with the state and ruling class. Religion came, therefore, to be viewed as essentially supportive of the status quo and hostile to change. Marx was one of the reformers and social philosophers to voice just such a view. For him, religion was primarily an ideological tool by means of which the ruling class legitimated its position, and mystified those whom it exploited by conveying the conception that the prevailing social order was not simply a product of the ruthless exercise of a monopoly of power and profit in the interest of a particular social group, but rather a divinely ordained order. Religion, then, further undermined the capacity for protest and rebellion among the disadvantaged, by promising equity and justice in a life hereafter, contingent in part upon accepting the injustice and inequality of the life here below.

In the epigraph of the paper, Aristotle reminds us that confusion and inconsistency arise when people attach more than one meaning to any particular term (“name”). It seems that Aristotle could not have better described the situation with the connotation of Jewishness in the contemporary world.

Purpose – Uses Kenneth Boulding's concept of “serial reciprocity” in conjunction with information about the evolution of emotions and social exchange processes to identify possible mechanisms that can help explain the rise of early Christianity.

Design/methodology/approach – Using the concept of serial reciprocity as a central organizing principle, a theoretical account is developed that integrates ideas from evolutionary sociology, the sociology of emotions, and exchange theory in order to extend Rodney Stark's analysis of social forces responsible for the success of early Christianity as a social movement.

Findings – Patterns of serial reciprocity may develop when evolved emotions such as gratitude, sympathy, and empathy are activated by recipients of altruism who, in turn, become motivated to repay their benefactor by transmitting a benefit to a third-party recipient. Historical evidence reviewed by Stark is consistent with the claim that serial reciprocity may have conferred benefits to victims suffering from plagues that swept the Roman Empire during the early history of Christianity. Similar processes may be operating today in regions of the world in which aid workers provide assistance to victims of natural and man-made disasters.

Originality/value – This analysis demonstrates the value of integrating conventional sociological analysis and evolutionary theory to gain new explanatory insights about social processes such as serial reciprocity that have received relatively little prior attention by sociological researchers.

While a number of scholars have observed that the contemporary self has to negotiate a “push and pull” between autonomy and a desire for community (Austin & Gagne, 2008; Bauman, 2001a, p. 60; Coles, 2008; Giddens, 2003, p. 46, the struggle between the “self” and “others” that is at the heart of symbolic interactionist (SI) understandings of the self is often missing from sociological discussion on the “making of the self” (Coles, 2008, p. 21; Holstein & Gubrium, 2000), and the current chapter contributes to this literature.

To gain insight into “the making of the self,” in-depth life history interviews were conducted with 23 former members of new religious movements (NRMs) specific to their construction of self. Interview data was analyzed for variations in the ways in which individuals describe their construction of self. To make sense of these variations, SI understandings of the self are applied.

Analysis indicates that the extent to which individuals are informed by the social versus the personal in their self-construction is a continuum. From an SI perspective the self is conceptualized as to varying degrees informed by both the personal and the social. These two “domains” of the self are interrelated or connected through an ongoing process of reflexivity that links internal experiences and external feedback. From this perspective, “healthy” selves reflexively balance a sense of personal uniqueness against a sense of belonging and social connectedness. While a reflexive balance between the “self” and “others” is optimal, not everyone negotiates this balance successfully, and the extent to which individuals are informed by the social versus the personal in their self-construction varies and can be conceptualized as on a continuum between autonomy and social connectedness. The current findings suggest that where individuals are positioned on this continuum is dependent on the availability of cultural and personal resources from which individuals can construct selves, in particular in childhood. Those participants who described themselves as highly dependent on others report childhood histories of control, whereas those who described themselves as disconnected from others report histories of abuse and neglect.

The problems of relying on retrospective accounts of former members should be noted as such accounts are interpretive and influenced by the respondents’ present situation. However, despite their retrospective and constructionist nature, life history narratives provide meaningful insights into the actual process of self and identity construction. The analysis of retrospective accounts is a commonly recommended and chosen method for the study of the self (Davidman & Greil, 2007; Diniz-Pereira, 2008).

The current findings suggest that significant differences may exist in the way in which individuals construct and narrate their sense of self, in particular in regards to the way in which they experience and negotiate contemporary tensions between social connectedness and individuality. In particular, the findings highlight the importance of childhood environments for the construction of “healthy” selves that can negotiate contemporary demands of autonomy as well as social connectedness.

Religious pursuits may promote explicitly “spiritual” goods (theo-relational connectedness, character formation, etc.) and “secular” utilities including health. The purpose of this paper is to initiate investigation of this intersection for paternal religious practices in Lithuania’s dynamic post-Soviet social context. Reflecting on religio-political history, the nature of the religious field, spiritual capital, and externalities related to confessional identity, what relationships exist between institutional engagement, devotional practice, education and other predictors in the post-Soviet Lithuanian religious context?

Original data were collected in 2011 (returning 73 of 100 surveys) in Klaipėda, Lithuania. Correlation and χ² identified variables for regression analysis. Given Ordinary Least Squares heteroscedasticity (Breusch-Pagan test), weighted least squares modeling estimated coefficients for extra mural and institutional religious practice generically and differentiated by confessional identity.

Generically and by confessional identity, utility differences in institutional context appear paradoxical to secularization hypotheses. While correlated, institutional engagement and non-institutional devotional practice evidenced non-complementarity regarding educational attainment: greater education predicted higher institutional engagement but sparer devotional life. The authors suggest in explanation higher opportunity costs in individual devotional practice opposite positive offsets from secondary institutional utilities (e.g. social networking). Both were predicted by education, work hours, the non-dependent religious practice variable, self-reported health status, patterned by confessional identity, specifically Protestant opposite majority Catholic. Intergenerationally, a gender gradient was identified.

This analysis illuminates with original data divergent public institutional and private devotional religious practice utility structures in a dynamic transitional post-Soviet context.

I present here a review and critique of social scientific analyses of the global spread of Prosperity Christianity. My argument is that at least two phases of research can be discerned: an initial phase where economic factors are given strong causal explanatory force in accounting for the upsurge in Health and Wealth congregations; and a more recent phase that complicates our understandings of the relationships between religious and economic action. My review of the literature reveals that sacrifice is a theoretical trope common to both phases of writing, and in the latter half of the chapter I explore the ways in which notions of the sacrificial economy can point to nuanced understandings of the forms of materiality deployed in many Prosperity contexts. The wider implications of this chapter refer in part to how we might understand notions of rational and irrational action in relation to economic behavior; and also to an appreciation of the ways in which ritual action can be productive of, and not merely a response to, perceived ambiguity and risk.

This study aims to better understand the Islamic consumption incentives because the spectacular flourishing of the halal market in different places around the world has grown the interest in understanding and deciphering the mechanisms behind its development.

Through an exploratory study of some Tunisia-based Islamic groups’ purchasing behavior, this paper investigates factors leading to the purchasing of halal goods (Islamic consumption).

Findings show that the Islamic consumer is more of an Islamist than simply a Muslim. In addition, findings show that halal consumption is not merely related to religious affiliations but also the product of numerous cultural, social and psychological factors.

In addition to Islamism and Islamic activism, this paper puts in evidence the role of some post-structural factors such as identity, nostalgia and hedonism in relation to the buying intention of halal products and services.

The purpose of this paper is to explore the intricate interconnection between religion, spirituality and pursuits of economic opportunities among ethnic entrepreneurs, using British Africans as a frame. Against the backcloth of institutional constraints confronting ethnic minorities, the paper investigates how African immigrants in the UK utilise ethnic‐based religious resources in the enactment of entrepreneurship. It focuses on the intersection between religion, spirituality, and entrepreneurship for the purpose of providing “below the surface” understandings of African entrepreneurship.

Rooted in the context of discovery rather than verification, the research approach involved the use of a focus group as an “entry point” in the collection of field data. This was followed up with one‐to‐one interviews so that key issues were then probed deeper whilst simultaneously allowing considerable scope to idiosyncratically explore particular meanings with research participants. The sample was drawn from British Africans in London.

African Pentecostal churches have become a significant force in nurturing business start‐ups and encouraging entrepreneurship among the population group. Social capital generated within the religious organizations has a catalytic effect on entrepreneurial propensities.

The boundaries between enterprise and religion can be delicately thin and confusing, with wide‐ranging implications for policy interventions. For the entrepreneurs, reconciling religious orientation with the imperatives of entrepreneurship can be hugely problematic and this presents an opportunity in terms of support needs.

Ethnic‐based religious spaces have become a fecund ground for stimulating a brand of religion‐based ethnic entrepreneurship. This hybrid entrepreneurship is unique and offers a novel platform for constructing new understandings of ethnic entrepreneurship.