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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.

The purpose of this article is to share my own narrative on theological exegesis and my life journey as a gay Christian in my expedition to reconcile sexuality and faith. The main focus will be on religion, gender, sexuality and sexual health issues as they affect African lesbian, gay, bisexual, transgender and intersex (LGBTI) people in the UK and Africa. The article will examine patterns that either deny or lead to a complete reconciliation.Today, many LGBTI people struggle in society to reconcile sexuality, culture and faith. This article will focus on the journey to reconcile spirituality and sexuality. Other areas also covered are human rights, including issues in and around the activities of sexual health organisations and religious communities. This article focuses on:• the marginalisation of LGBTI Christians of African and Caribbean descent• the challenges of having to deal with sexual orientation and health• the trauma of being non heterosexual where faith dominates the spectrum of living• the effects of religious homophobia and exclusion from religious communities.This article also explores the experience of African LGBTI people generally scrambling for something in which to put their confidence for the future. There is no doubt that Christianity is relevant to many situations, there are endless list of examples, injustice, dysfunctional families, unemployment, culture, poverty, social justice, breach of human rights, inequality, misogyny, denominational rife, unruly government, homophobia, discrimination, corruption, and hypocrisy of the religious communities. We therefore need a balance to restore order, sanity, love, endurance, control, gratitude, accountability, respect, manners, responsibility, liberation, freedom, helping the poor, works, support, preaching the gospel of inclusion, baptising the people and winning souls.

Religious institutions can affect organizational practices when employees bring their religious commitments and practices into the workplace. But those religious commitments function in the midst of other organizational factors that influence the working out of employees’ religious commitments. This process can generate varying outcomes in organizational contexts, ranging from a heightened effect of religious commitment on employee behavior to a negligible or nonexistent influence of religion on employee behavior. Relying on social identity theory and schematic social cognition as unifying frameworks for the study of religious behavior, we develop a theoretically informed approach to understanding how and why the religious beliefs, commitments and practices employees bring to work have varying behavioral impacts.

The silhouette of the little fellow with baggy trousers, decrepit oversize shoes, undersize derby, frayed short cutaway, sporting a bamboo cane and jet black mustache is recognized worldwide. Charlie Chaplin's slight 5′ 4″ stature complemented that costume, his symbol for a lifetime. Hunched shoulders, sorrowful face, and frightened air made Charlie look all the more vulnerable. As early as 1916, the reputable English magazine Tatler commented, “The lineaments of Mr. Chaplin are known to the uttermost ends of the earth and his face may be described as one upon which the sun never sets.”

Based on gender role theory, this study aims to test a moderated mediation model in which gender, mediated by shame, affected salary negotiation initiation and writing pay raise justifications before the negotiation moderated gender effects, by boosting women’s negotiation initiation and lowering their shame.

Mixed-methods approach: in a scenario experiment, participants (N = 172; 92 women) imagined initiating salary negotiations with real employers, and shame and the inclination to actually initiate the negotiation were measured. About half the sample wrote pay raise justifications as part of the task. In the qualitative phase of the study, justifications were analyzed.

The model’s predictions were not supported. Women were neither less inclined to negotiate nor reported higher shame than men. Across gender, shame related to lower negotiation initiation and was alleviated by justifications’ preparation. Writing justifications did not affect men’s negotiation initiation, but lowered women’s. The qualitative analysis revealed that while all participants preferred communal themes in their justifications, women used themes of confidence, entitlement and power less than men.

The study provides original evidence in negotiation literature, on the effects of shame, on the practice of preparing pay raise justifications and on specific patterns in justifications’ content.

The purpose of this paper is to investigate how a criminal offender’s dual social identity affects judgments. Drawing from similarity-leniency and black sheep theories, the authors tested and discuss whether these effects could be explained by legal decision makers’ perceptions of hypocrisy or shared identity with the defendant.

The authors recruited 256 Christian and non-Christian adults to read a vignette about a juvenile sex offender who was either Christian or non-Christian, and heterosexual or gay. The authors measured participants’ punitiveness toward the offender.

Results revealed that legal decision makers were more punitive when they were Christian compared to non-Christian, and the defendant was gay compared to heterosexual. Further, legal decision makers perceived themselves as more similar to the defendant when they were non-Christian compared to Christian, and the defendant was heterosexual compared to gay. Finally, only when the defendant was Christian, legal decision makers perceived him as more hypocritical when he was gay compared to heterosexual.

This is the first study to investigate whether gay defendants might be particularly discriminated against if they are also Christian. It is also the first to test the black sheep and similarity-leniency theories in the legal context of lesbian, gay, bisexual, transgender and Christian defendants.

The purpose of this paper is to determine the mediating role of “moral clarity” and the moderating role of “hypocrisy” in the relationship between sense of power and punishment severity.

The data were collected using purposive sampling from 250 government officials serving at a responsible and authoritative position in different public sector organizations operating in Pakistan.

The study has found a significant indirect effect of sense of power on punishment severity through moral clarity. This study has also found that this indirect effect is significant at higher levels of hypocrisy but insignificant at lower or moderate level of hypocrisy.

The study offers serious practical implications by highlighting the role of hypocrisy in powerful individuals’ moral judgements and their decisions to exercise power and administer punishments.

The study is the first to develop and test a mediated-moderation model of the relationship between sense of power, moral clarity, hypocrisy and punishment severity.

Revisiting Carroll’s classic corporate social responsibility (CSR) pyramid framework, this paper aims to evolve a novel synthesis of ethics and economics. This yielded an “integrative CSR economics”.

This theory paper examined how to conceptually set up CSR theory, argue its ethical nature and establish its practical, social and empirical relevance. Economic analysis reached out from contemporary institutional economics to Smith’s classic studies.

The paper reconstructed all of Carroll’s four dimensions of CSR – economic, legal, ethical and philanthropic responsibilities – through economics. The paper discounted a core assumption of much CSR research that economic approach to CSR, including the instrumental, strategic “business case” approach to CSR, were unethical and lacked any foundations in ethics theory. Integrative CSR economics reframes research on viability and capability requirements for CSR practice; redirecting empirical research on links between CSP (corporate social performance) and CFP (corporate financial performance).

The paper focused on Carroll as the leading champion of CSR research. Future research needs to align other writers with integrative CSR economics. Friedman or Freeman, or the historic contributions of Dodd, Mayo, Bowen or Drucker, are especially interesting.

The paper set out how integrative CSR economics satisfies the “business case” approach to CSR and develops practical implications along: a systemic dimension of the market economy; a legal-constitutional dimension; and the dimension of market exchanges.

Integrative CSR economics creates ethical benefits for society along: a systemic dimension of the market (mutual gains); a legal-constitutional dimension (law-following); and the dimension of market exchange (ethical capital creation). Social benefits are not only aspired to but also are achievable as a business case approach to CSR is followed.

The paper’s main contribution is a new synthesis of economics and ethics that yields an “integrative CSR economics”.

This chapter argues that feminist inquiries and activism must be pursued considering women’s marginalized position within a religious institution in Canada in the 21st century. Drawing on Canadian Catholic nuns’ unique accounts of their experiences with the Roman Catholic Church, this chapter brings nuance to the complicated power dynamics navigated by women religious to show how women remain excluded and exploited in various ways in their own religious institutions. We point to the institutionalized Roman Catholic Church’s long-standing control over women’s reproductive rights, as well as its ongoing prohibition and recent criminalization of women’s ordination. We also address recent structural dynamics at play by drawing attention to a recent Vatican investigation and ongoing surveillance of women religious in North America under newly established church doctrine. We view these recent tactics as evidence of the Vatican’s renewed commitment to existing gender hierarchies within the Church. Feminist intervention is especially important considering this deepening patriarchal power and how, by extension, the church is regressing rather than progressing towards gender equality, even while it shows evidence of shifting attitudes on other social issues. This chapter also underscores the implications of a global religious institution for women in Canada.