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In general, Muslims consider Islamic consumption to be a religious obligation. Previous research, however, suggests that various socio-psychological factors may influence Islamic consumption. Failure to comprehend the true motivations for purchasing Islamic products may lead to marketing myopia. This research investigates the less explored motivational factors of religious compensatory consumption, namely religious hypocrisy, religious social control and religious guilt.

This research relied on an online questionnaire. Purposive sampling yielded a total of 238 Muslim respondents. The authors employed PLS-SEM analysis with the ADANCO software to test the hypotheses.

The results reveal the following: (1) Higher religious hypocrisy leads to higher religious social control. (2) Higher religious hypocrisy leads to higher religious guilt. (3) Higher religious social control leads to higher religious guilt. (4) Higher religious hypocrisy leads to higher religious compensatory consumption. (5) Higher religious social control leads to higher religious compensatory consumption. (6) Religious social control partially mediates the relationship between religious hypocrisy and religious compensatory consumption. (7) Higher religious guilt leads to higher religious compensatory consumption. (8) Religious guilt partially mediates the relationship between religious hypocrisy and religious compensatory consumption.

First, religious compensatory consumption in this research is limited to Muslim consumers. Future research may investigate compensatory consumption in different contexts, such as Judaism and Christianity, which have some common religious tenets. Second, compensatory consumption is a complex concept. The authors’ religious compensatory consumption scale only incorporated a few aspects of compensatory consumption. Future studies may retest the authors’ measurement scale for reliability. Lastly, the samples were dominated by the younger generation of Muslims (e.g. generation Z). Future studies may investigate older Muslim generations.

First, this research illustrates how religiosity, guilt and social control may contribute to Islamic compensatory consumption. Islamic business practitioners and retailers targeting Muslim consumers can benefit from this research by knowing that Islamic consumption may be driven by socio-psychological factors, such as religious hypocrisy and guilt. As a result, businesses targeting Muslim consumers can develop marketing strategies that incorporate these religious elements while also addressing their socio-psychological issues in order to promote Islamic products. Second, Islamic business practitioners and retailers may consider the social environments in which Muslims are raised. The authors’ findings show that religious social control has direct and indirect effects on Muslims' preferences for Islamic products as a form of compensatory strategy. Islamic business practitioners may design marketing programs that revolve around Muslim families and their Islamic values. It is in line with the previous studies that suggest the connections between religions, local cultures and buying behaviours (Ng et al., 2020; Batra et al., 2021). In some ways, Islamic products can be promoted to improve the well-being and cohesion of family members and Muslim society in general. In this research, the authors argue that businesses' failures to understand the socio-psychological motives of Islamic consumption may lead to marketing myopia.

As previously stated, religion (i.e. Islam) may be a source of well-being and a stable relationship among Muslims. Nevertheless, it may also become a source of negative emotions, such as guilt, because of one's inability to fulfil religious values, ideals or standards. According to the authors’ findings, Islamic products can be used to compensate for a perceived lack of religiosity. At the same time, these products may improve Muslims' well-being. The creations of products and services that revolve around Islamic values are expected to improve Muslims' economic conditions and strengthen their faith and love toward Islam in the globalized world. Moreover, Muslims, both as majority and minority groups, face increasing social pressures. On one hand there is the (in-group) pressure to uphold Islamic values and on the other hand there is the (out-group) pressure to preserve the local values and cultures. Indeed, living in the globalized world may require certain compromises. This research calls for various institutions and policymakers to work out solutions that enable all religious groups to work and live in harmony.

To the best of the authors’ knowledge, this research is the first to study religious compensatory consumption quantitatively. This research operationalized variables previously discussed using a qualitative approach, namely religious hypocrisy, social control, guilt and compensatory consumption. The authors designed and adapted their measurement scales to fit this context, paving the way for future research in this field. Second, this research provides new empirical evidence by examining the relationships among less explored variables. For instance, this research has proven that several aspects of religiosity (e.g. hypocrisy, social control and guilt) may influence compensatory consumption in the Islamic context. This research also reveals the mediation roles of religious social control and religious guilt that were less explored in the previous studies. To the best of their knowledge, previous studies had not addressed social control as a predictor of compensatory consumption. Therefore, the theoretical model presented in this research and the empirical findings extend the theory of compensatory consumption. Third, Muslims are underrepresented in the compensatory consumption research; therefore, this research fills the population gap. Finally, this research focuses on Islamic compensatory behaviour as the future direction of Islamic marketing. Previous Islamic marketing research had not addressed the sensitive motives of Islamic consumption, which have now been highlighted in this research.

Compensatory consumption focuses on the psychological value of products. Special agricultural products have symbolic and social functions that effectively meet psychological needs and stimulate compensatory consumption behavior. The social commerce context not only enriches consumer experience but also influences consumer purchase decisions. This study constructs a model based on the elaboration likelihood model (ELM) and the stimulus-organism-response (SOR) theory to explore the mechanism of compensatory consumption behavior of special agricultural products in a social commerce context.

This study uses a two-stage method of partial least squares structural equation model (PLS-SEM) and fuzzy set qualitative comparative analysis (fsQCA) to analyze 523 valid samples collected through random sampling. PLS-SEM was used to examine the relationships and effects between the variables; fsQCA was used to conduct a cohort analysis between the variables to further reveal the complexity and diversity of compensatory consumption behaviors.

PLS-SEM indicates that product attributes and social affordances influence consumers’ triggering of compensatory consumption behavior for control and belongingness needs. fsQCA shows that there are three different modes, and the satisfaction of belongingness or control needs is a necessary condition for triggering compensatory consumption behavior.

There is limited research on compensatory consumption behavior specifically focused on special agricultural products. This study explores the influencing factors and mechanisms of compensatory consumption behavior related to special agricultural products. The occurrence of compensatory consumption behavior is not only influenced by product attributes but also by the social commerce environment. In marketing strategies, it is important to not only consider product characteristics but also pay attention to consumers’ social and psychological needs.

This research draws on drive reduction theory and mental accounting theory to understand how the prospect of reselling used items can influence consumer feelings of consumption guilt and impact their willingness to purchase new products.

We conducted two studies with between-subjects designs to explore this relationship. In Study 1, we examined the correlation between consumers' perceived guilt and their willingness to buy a new product, considering their awareness of the product’s resale potential. Study 2 delved into the aspect of reselling a similar old product already owned by the consumer.

The findings suggest three key insights. First, consumers' awareness of resale potential significantly affects their guilt perception and purchasing decisions. Second, the resale reference price (RRP) can decrease guilt perception but increase the intention to buy a new product. Lastly, when consumers are aware of the resale value of a previously owned product that is similar to the desired new product, the effect of the RRP on their purchasing intent is mediated by consumer guilt.

This research fills a theoretical gap by empirically exploring the emotional motivations behind consumer resale behavior. It presents a novel perspective on how resale activities can shape feelings of guilt and impact purchasing decisions. This offers important implications for understanding the dynamics of consumer behavior in the second-hand market.

The purpose of this paper is to explore the role of religion, morality and mindset in influencing perceptions of luxury products.

The study uses three experimental studies to investigate this relationship.

Study 1 shows that religiosity influences negative moral emotions (but not positive moral emotions), which then negatively influence luxury consumption and morality evaluations. Study 2 replicates the effects of Study 1 and shows that priming a moral (marketplace) mindset decreases negative moral emotions and increases luxury consumption evaluations for highly (less) religious consumers. Study 3 explains the effects found in Studies 1 and 2 as driven by moral licensing, such that priming a moral (marketplace) mindset decreases (increases) the negative moral emotions experienced by those primed (not primed) with religiosity. Study 3 also improves the external validity of findings by including a social media sample of regular luxury purchases. Implications for theory and marketing practice are discussed.

The present research is limited by samples conducted in Western culture with a predominantly Western, Christian religious audience. Future research should examine how moral vs marketplace mindsets differentially influence the consumption of luxury products for Eastern religious consumers (e.g. Hindus, Buddhists and Confucianists). Additionally, this research was conducted using Allport and Ross’ (1967) religiosity measure. Some could argue that the measure is not the most representative for atheists or agnostics or is outdated, so further research would benefit from replicating and extending the findings in this paper with other, newer religiosity measures better adapted to measure all belief systems.

Marketers of luxury products should realize the potential of a new target audience – religious consumers. While religiosity is positively correlated with negative moral emotions toward luxury products in Study 1, Studies 2 and 3 reveal that priming a moral mindset can reduce negative affect and increase evaluations of luxury products. Thus, marketers could seek out ways to emphasize morality in messaging. For example, a marketer may incorporate words such as virtues, ethics and/or noble, when describing attributes of their brand in advertising, thereby resulting in a moral licensing effect. Research suggests advertising content has the potential to influence consumers’ perceived moral obligation, inclusive of the moral or immoral nature of the consumption of luxury brands.

While the link between religion and luxury goods is evident in popular culture, previous research has yet to empirically explore this relationship. This study fills this gap by investigating the role of religiosity on the perceived morality and ultimately the purchase of luxury branded goods.

The purpose of this paper is to offer a framework for considering the interplay between local (national) and global (world-based) identities and consumption practices with attention to various conceptualizations and measurements of consumer cultural identity.

This is a conceptual paper reviewing major works on consumer cultural identities and offering a framework for future considerations of the interplay between global and local identities.

The framework identifies two dimensions which underlie consumer cultural identity conceptualizations and measurements: first, consumer engagement with globalization–localization discourses, and second, more general identity beliefs vs consumption-based identity beliefs. Clustering and categorical measure approaches (vs a compensatory approach) are preferred for identifying and exploring global/local/glocal and unengaged consumer cultural identity segments. Research foci should guide use of global and/or local general identity vs consumption-based identity beliefs as predictors of marketplace outcomes or as segmentation variables.

The conceptualization of consumer cultural identity is based on Berry et al.’s (1986) early work on acculturation and Arnett’s (2002) bicultural identity theorizing, and thus the authors acknowledge four consumer segments, those with: stronger global (weaker local) identity, stronger local (weaker global) identity, strong global and local identities and those unengaged with global–local discourses. The authors review measurement approaches to examine consumer cultural identity and determine that categorical and clustering (vs compensatory) approaches are consistent with the conceptualization of consumer cultural identity segments.

International marketers can gain insights into major conceptualizations and measurements of consumer cultural identity, and understand the advantages and limitations of different measurement approaches. The authors highlight two important dimensions underlying cultural identity that demand managers’ attention and consideration for strategic decisions. Social implications – this paper brings attention to various conceptualizations and measures of consumer cultural identity, highlighting the need to further examine differences between various cultural identity segments, specifically the unengaged consumers and glocally engaged consumers.

The paper provides a broadened lens to understanding conceptualizations and measurements of consumer cultural identity, identifying two dimensions underlying consumer cultural identity: consumer engagement with globalization–localization discourses, and more general identity beliefs vs consumption-based identity beliefs.

The purpose of this research paper was the study of an affluent Islamic market, going through a rapid economic and social transformation, from an ethical consumption perspective. More specifically, impact of environmentalism, consumption ethics, fair trade attitude and materialism was investigated on the ethical consumption behaviour of Muslim consumers.

A research framework was put together after consulting relevant literature, Islamic scholars and Islamic marketers. The developed research framework was tested in the Islamic State of Qatar. As an outcome of an online questionnaire-based survey targeting Muslim (Qatari) consumers in a public university, 243 usable questionnaires were collected. After reliability and validity checks, AMOS SPSS 20 was used to conduct structural equation modelling analysis on the collected data.

The results showed consumption ethics, environmentalism and fair trade attitude as significant determinants of ethical consumption behaviour. There was an insignificant association between materialism and ethical consumption behaviour. The findings suggested that most Muslim consumers within this affluent market showed an interest in ethical consumption. However, an insignificant association between materialism and ethical consumption behaviour implied that even though Muslim consumers demonstrated ethical consumption behaviour, they were not anti-materialism. The outcome suggests that due to the high levels of affluence among Muslim consumers, it is possible that they may be practising ethical and materialistic consumption simultaneously.

This research should assist marketers in understanding the ethical consumption behaviour of Muslim consumers who are faced with ethical and materialistic consumption options within an affluent Islamic market.

The research should add to the body of consumer behaviour knowledge, as it provides an insight into the consumption behaviour of Muslims who are facing social and religious ideology conflicts which makes their ethical consumption behaviours more sophisticated.

The Equal Pay Act 1970 (which came into operation on 29 December 1975) provides for an “equality clause” to be written into all contracts of employment. S.1(2) (a) of the 1970 Act (which has been amended by the Sex Discrimination Act 1975) provides:

It is estimated that the poorest of the world, termed as being economically at the bottom of the pyramid (BoP), have a purchasing power of $5 trillion. This paper aims to study what and why they consume, and how firms can best address those needs, an area that is relatively new.

The authors categorize the products and services people at the bottom of the pyramid consume with specific examples of both products and companies in Asia, Africa, and Latin America, and look at the theoretical frameworks that could explain those consumption patterns.

The authors find that despite income and resource constraints, BoP consumers are sophisticated and creative. They are motivated not just by survival and physiological needs but seek to fulfill higher order needs either to build social capital, for cultural reasons or as a compensatory mechanism. They also find that when firms offer products that also fulfill these higher order needs, especially through linkages to education and job offerings, there is a greater chance of their success.

The evidence is based on inference from examples in literature and related research on developmental economics. Empirical research to uncover motivations and their linkages to product success in different BoP markets would help to better understand sustainable approaches to BoP marketing.

BoP markets offer profitable opportunities. A lot can be learnt from both local and multinational companies successfully operating there. Firms should go beyond the mentality of merely removing features or services to make them cheaper. The lesson here is relevance, adaptability and tailoring products to suit specific BOP needs in an efficient manner. Also, enabling BoP education and providing marketplace services make for more sustainable approaches.

The study adds to BoP literature by examining consumption of this segment in an integrated manner: across various categories and linking it to motivation theories. This broad perspective would be useful not only for potential BoP marketers, but also for government and aid agencies.

Globalization, advanced by technologies of production and information, created seamless world markets with profound impacts on the world economy. Vast amounts of wealth have been created, but that wealth has been unequally distributed. Such inequality has meant that large numbers of young people have not been able to find the kinds of jobs and careers that provide the “goods” life extolled in a consumer society. Nor do the dominant values of rationality, neo-liberalism or secularism hold much appeal. These conditions have encouraged the emergence of a number of subcultures of transgression, identity-granting communities of meaning which provide members with a sense of community with recognition and empowerment. As many such subcultures repudiate dominant norms, we note how they resemble the medieval carnival, which Bakhtin showed was a time and place of inversion, transgression, and celebration of the grotesque. It allowed the common people encapsulate realms of agency to articulate disdain and resistance. Yet this served to reproduce the dominant system.

In much the same way, insofar as globalization is intimately tied to cities, we have seen the growing importance of cities as nodal points for global commerce as well as sites for entertainment and tourism. These factors, together with the longstanding anonymity and toleration of the city, have become focal points for the emergence of a number of oppositional subcultures. They include those who embrace extreme body modification, numerous forms of body adornment through piercings (rings, posts, studs), tattoos, and surgical modifications such as implanted horns, furrows, or split tongues. Following Simmel, adornment can be seen as a means of inclusion within a group and differentiation from others. The practitioners of extreme body modification label themselves “urban primitives,” who see themselves rejecting global modernity, the occupation-based status hierarchies of the dominant occupational system and its shallow, materialistic culture. They see themselves as a moment of the “transvaluation of values” in which Dionysian passion triumphs over Apollonian control and restraint. This is especially evident in various genital decorations in which what heretofore has been private and exposure was a matter of shame. There has been a “cultural transformation of the pubic sphere.” While such groups find community, identity and recognition, they must also be understood as a key ingredient of the city in a global age in which diversity, cosmopolitanism, and the offbeat constitute essential moments of urban ambience.