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The purpose of this paper is to examine wealth dynamics through the Great Recession along a dimension previously not studied, religious affiliation. Specifically, this paper analyzes wealth differentials and relative wealth losses among religious groups at the mean and along the wealth distribution before and after the Great Recession.

Drawing on data from the Panel Study of Income Dynamics and including a wide array of control variables, the paper analyzes the impact of religious affiliation groups on wealth pre- and post-Recession, using OLS, generalized least squares and quantile regression models.

The findings show that wealth differentials among religious groups exist both before and after the Recession and that wealth disparities are greater for people at the low end of the wealth distribution, who lost disproportionately more wealth across religious groups.

The results suggest that the Great Recession further increased wealth inequality yet along another dimension, religious affiliation. These findings imply that in order to decrease wealth inequality and minimize other harmful effects of adverse macroeconomic events, religious institutions may provide education on financial management strategies, especially to those at the low end of the wealth distribution.

This paper is the first of its kind to build upon two bodies of literature: the research on religion and wealth and the research on wealth losses and the Great Recession. It is also the first paper to explore the religion–wealth relationship after the Great Recession and along the wealth distribution.

The key research issue addressed in this paper is whether individuals perceive advertisements featuring themes from their own religion more positively, and advertisements featuring religious themes from other religions less positively, than neutral ads. In the process, this paper aims to test whether the in-group bias theory (IGBT) and the polarized appraisal theory (PAT) apply in a religious context.

Respondents in a large Indian University were shown advertisements featuring Hindu and Muslim themes as well as a neutral advertisement in the context of pet adoption. Cognitive and affective response measures were used for evaluation.

Respondents did not evaluate advertisements with their own religion’s symbols any more positively than neutral advertisements but did evaluate advertisements with themes from other religions more negatively than neutral ads. In sum, religious advertisements did not have any positive effect on in-group respondents, but rather worked in antagonizing out-group respondents.

Both IGBT and PAT did not work as predicted when tested on in-group respondents but worked as expected on out-group respondents.

In the Indian market, using religious themes has largely negative consequences in terms of alienating out-group members, with no commensurate advantage on in-group members. Firms are better off not using religious advertising, and this decision would likely have a positive impact on a firm’s bottom line.

Though, the general topic of religious advertising has been much researched, but this paper deals with the role of religious symbols in advertising in the Indian context, which is done for the first time in a multi-religious context. Further, the applicability of IGBT and PAT is also tested for the first time in religious advertisement context.

This paper analyzes the welfare implications of the unequal distribution of wealth amongst the social and religious groups by studying the segregation of these groups across different occupations.

The authors use measures suggested by Alonso-Villar and Río (2017) and del Río and Alonso-Villar (2018) to compute the well-being of social groups (based on caste system prevalent in the Indian subcontinent) and religious groups due to their segregation across different regions (urban and rural) and occupations and social welfare loss of the society due to the segregation. Here social groups comprise of ST: Scheduled Tribe, SC: Scheduled Caste, OBC: Other Backward Caste and Others: other remaining castes; while, religious groups comprise of followers of Hinduism, Islam, Christianity and other religious groups.

The result shows that SC and ST groups are worse; while, the “others” group is better off due to the segregation of social groups across both regions and occupation. Similarly, in the case of religious groups, the analysis reveals that followers of Christianity are better off due to the segregation across region and occupation. It further shows that followers of Hinduism are negatively impacted while followers of Islam and other religious groups were better off due to the segregation across the regions.

Various researchers have studied the wealth inequality and unequal distribution in India over the years but did not dive further into the welfare implications of segregation of social and religious groups from wealth perspectives in India.

This study aims to conduct an experimental investigation into the effectiveness of using Islamic values and environmental knowledge in advertising for plant disposable containers on the level of willingness to purchase such products for religious ceremonies and rituals among Muslim consumers in Iran.

A sample of 270 individuals participating in one of the religious assemblies in the city of Shiraz in Iran was classified into three groups (a control and two experimental groups). A pretest was administered for each group; then both experimental groups received brochures whose contents were associated with environmental and religious messages about environmental protection. After four days, a post-test was similarly conducted for each group. The data were collected through a questionnaire and analyzed using one-way analysis of variance.

The results revealed that the use of religious and environmental messages in advertising for plant disposable containers could boost the willingness to purchase such containers for religious ceremonies and rituals; however, the effectiveness of using religious messages was stronger compared to that of the environmental ones.

Given that the present study was conducted based on an experimental research design in a real context, there was the possibility of the presence of other variables outside the control of the study design and affecting its results.

Increased awareness regarding the harmful environmental impacts of plastic containers and emphasis on religious duties to protect the environment can affect targeting a sector of the Muslim community endowed with strong religious beliefs.

This study confirmed that consumer values and beliefs could have effects on their purchase and consumption behaviors.

This study aims to explore intergroup relations between two Jewish religious groups in Israel, namely, ultra-Orthodox and national-religious communities, by using an integrated model that combines two psychosocial concepts: perceptions of collective narratives and identity strategies.

Data were collected from a representative sample of 402 ultra-Orthodox and 388 national-religious Jews living in Israel, of age 18 and over. Repeated-measures ANOVAs were conducted to examine group differences in perceiving in-group and out-group collective narratives and in patterns of identity strategies. Further, partial correlations and hierarchical multiple regression analyses were conducted to test the relative contribution of perceptions of collective narratives and patterns of identity strategies.

Willingness to compete with and to separate from the out-group was related to the tendency to reject its collective narrative while endorsing the in-group one. In the same vein, the opposite pattern was found in the relations between willingness to integrate and unite with the out-group and the perceptions of collective narratives. The results also indicate group differences: the ultra-Orthodox exhibited stronger tendencies to preserve their in-group collective narratives and to reject the out-group, as well as stronger endorsement of identity strategies of competition and separation compared to national-religious.

The results suggest that it might be useful to encourage dialogue between both groups to clarify each side’s narratives and rationale underlying the endorsement of specific identity strategies. Such an open dialogue could help each group understand the other group’s needs and might also reduce their sense of threat as well as anxiety about losing their religious and social uniqueness. One possible opportunity for such dialogue is workplaces in which members of each group can gradually uncover stereotypes, enhancing reconciliation and willingness to accept the “other’s” collective narrative and choose to adhere more to the similar than dissimilar characteristics.

This is the first study, to the best of the authors’ knowledge, to examine collective narratives and identity strategies as powerful indicators of intergroup relations between two minority groups of the same religion. Within such a unique context, the power struggle exists and the separation and competition strategies are apparent, but the main conflictual issue is related to similarities and discrepancies of religious ideologies, values, norms and worldviews that shape one’s daily life and his/her encounter with the similar but different “other”.

This paper aims to examine the impact of increasing the intensity of religious cues in financial service advertisements on target and non-target groups.

To test the proposed hypotheses, a 2 (Religion: Muslims versus Non-Muslims) x 3 (Religious identity primes: Low versus Medium versus High) factorial design was used. Both target and non-target groups were randomly exposed to factitious advertisements of an Islamic bank embedded with low, medium and high intensity of religious cues.

The results of this study indicate that within target group the manipulation did result into a more favourable attitudes towards the advertisement (Aad) and attitudes towards the brand (Ab) for the medium intensity advertisement; however, for high intensity advertisement, only Aad was more favourable compared to low intensity advertisement. Relatively strong evidence was found in case of non-target group negative reactions in term of Aad, Ab and purchase intention. The direct comparison between target and non-target groups suggest a general pattern of more positive response from target group as compared to non-target group.

The findings of this study provide an important insight into the effectiveness of identity salience messages in financial service marketing. The study provide empirical evidence that intensifying the rhetoric beyond a certain point will generate negative results from both target and non-target respondents.

The authors integrated the research on symbolism, social identity and target and non-target effects to analyse the attitudinal and behavioural differences between and within target and non-target groups of financial service advertisements with different intensity of religious cues.

This paper aims to identify the preferences towards sex education and information from a religiously diverse sample of young people. The research builds on growing evidence towards religious affiliation having a strong influence on sexual attitudes and behaviour.

A total of 3,007 young people aged 15‐18 attending schools in London, UK, completed a cross‐sectional survey. The questionnaire identified preferred sexual health “topics”, preferences for where they would like to receive this education and who they thought would be the ideal person to deliver the information.

The largest religious group was Christian (34 per cent), followed by Muslim (24 per cent), Hindu (21 per cent), “Don't believe” (15 per cent) and “Other” (7 per cent). There were a number of similarities across the practising religious groups such as preferences for more information on sexually transmitted infections and how to make sex more satisfying. The data also showed significant differences across the religious groups, in particular between Hindus and Muslims, and their preferences towards the ideal person to deliver sex education. Hindus were notable for showing a higher preference towards someone of similar age, and also reporting the least preference for someone of the same religion. By contrast, Muslims reported a higher preference for religious compatibility on the premise that such a person could “identify with” their own religious and cultural beliefs.

Although derived from a sample that is not statistically representative of all young people, the findings demonstrate the potential and importance of being able to respond to the competing sex education preferences of religious groups. The forthcoming challenge is to research the ways in which this potential for sex education can be harnessed in a sensitive manner.

This paper is valuable in terms of establishing young people's preferences for information on sex and relationships, but less so in terms of identifying the types of sex education that are most beneficial. Indeed, it is likely that this paper will be of particular relevance to the “knowledge and understanding” element that is specified in this guidance.

This paper aims to examine the assumption used in previous studies that all Muslims adopt and believe the same law on the prohibition of bank interest and to investigate the indirect effect of religiosity on customers’ decision for using Islamic banking services.

This study uses an exploratory approach and the natural experimental design with seemingly causal models. A total of 363 questionnaires were distributed to three groups of bank customers, i.e. Islamic banks customers, conventional banks customers and customers of both banks (121 respondents in each group).

The results show that the role of religiosity in the customers’ decision for using the Islamic banking services depends on religious norms variable. Religiosity affects the decision of customers in the traditional group, but it does not have any effect for the contemporary group. Other findings suggest that religiosity indirectly affects the decision for using the Islamic banks through intervening variables of trust and information source.

This is the first paper to investigate the relationship between religiosity and customers’ decision for using the Islamic banking services by considering the religious norm variable. This paper also examines indirect affects of religiosity to the Islamic banks’ choice through intervening variables of trust and information source.

It is often believed that the type of religion that a group of people follow (Protestant, Catholic, Orthodox, Muslim, Jewish, Hindu, Buddhist, etc.) can account for significant and important cultural differences, with implications for business ethics, corporate and social responsibility, and other business-related variables. The alternative view is that the cultural differences between religions are either trivial or are actually misinterpreted ethnic or national differences. The purpose of this paper is to compare and evaluate these two views.

The authors focus on Africa, the most religious region of the world, whose cultures should therefore be especially susceptible to the effect of religion. We used latest data from 100 religious groups, following 19 religions, and living in 27 countries, from the nationally representative Afrobarometer. The items in the authors’ analysis reveal cultural ideologies concerning key cultural domains, such as inclusive–exclusive society (gender equality, homophobia and xenophobia), the role of government and the role of religion in politics. These domains are related to cultural conservatism versus modernization and have clear implications for management. The authors compare the group-level effect of belonging to a certain nation to the effect of belonging to a certain religion.

A hierarchical cluster analysis produced crystal-clear national clusters, with only one of the 100 religious groups systematically clustering outside its respective national cluster. The authors did not obtain a single cross-national cluster of coreligionists. Variation between nations was far greater than between religious groups and the latter was most often statistically insignificant. A comparison of Muslims with other religions revealed that Muslims are not generally more conservative, although they do have a marginally greater tendency to be less gender egalitarian. The authors conclude that the African national environments have a much stronger impact on cultural differences than do religions. The effect of the latter, compared to the former, is negligibly small and often insignificant. Thus, they find no evidence that religions can produce a powerful discriminant effect on some of the most important elements of culture.

Non-Abrahamic religions are poorly represented in Africa. Therefore, we could not assess their effect on culture. Nevertheless, it seems that attempts to explain cultural differences in values and ideologies in terms of religious differences are misguided, even in a cultural environment where religion is very strong.

The findings could help improve executive training in cross-cultural awareness, purging it from erroneous views on the origins of cultural differences. Managers should avoid simplistic explanations of the values and ideologies of their employees in terms of their religious affiliation.

Simplistic (yet very popular) explanations of culture as a function of type of religion should be avoided in society at large, too. The idea that different religions generate different cultures is not only dubious from a scientific perspective but also socially dangerous as it may lead to religious intolerance.

This is only the second study in the history of the whole cross-cultural field that provides a multinational and multidenominational comparison of the effect of nations versus religious denominations on culture.

1. Religions are often portrayed as sources of important cultural differences.

2. We compared differences in cultural modernization between religions and between nations in Africa.

3. Variation between 27 African countries dwarfed that between 100 religious groups.

4. Practically all religious groups yielded perfectly homogeneous national clusters.

5. We did not observe a single cluster of coreligionists from different countries.

6. We conclude that nations have a strong effect on cultural differences whereas religions have a minimal effect at best.

Religions are often portrayed as sources of important cultural differences.

We compared differences in cultural modernization between religions and between nations in Africa.

Variation between 27 African countries dwarfed that between 100 religious groups.

Practically all religious groups yielded perfectly homogeneous national clusters.

We did not observe a single cluster of coreligionists from different countries.

We conclude that nations have a strong effect on cultural differences whereas religions have a minimal effect at best.

This paper aims to examine the impact of caste and religious diversity on human capital outcome and external effect of ethnic capital on human capital accumulation process based on social fragmentation of West Bengal state which is mainly shaped under caste and religious lines.

A field survey was undertaken in which 440 respondents belonging to 440 households were interviewed in four municipalities of West Bengal – one each for most homogeneous and most heterogeneous along caste dimension and the equal number along religious line. For a cross sectional study during a one‐year period between January‐December 2006, this study considers stratified random sampling method (a mixture of both purposive and random sampling). In addition to construction of caste and a religion based fractionalization indexes, this study considers regression analyses of ordinary least square method in order to explore the stated objectives.

It suggests that more heterogeneous localities have lower outcome of per capita education after controlling the effect of per capita income. Moreover, the external effect of ethnic capital in heterogeneous localities has also lower outcome of human capital accumulation process.

The lower human capital accumulation in the heterogeneous localities along caste and religious dimensions might play an adverse effect on economic growth, crime, markets, technological breakthroughs and the arts and science. So, institutional measures by government and non‐government sources are needed to improve the stock of human capital, particularly in the heterogeneous localities influencing the positive impact on higher socio‐economic outcome in those localities.