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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.

Until the middle of the 20th Century, all the governments of the various regions in Nigeria did was to give grants‐in‐aid to the voluntary agencies that operated approved schools while a few “government schools” were established in a few strategic towns. After the Nigeria‐Biafra civil war in 1970, some State governments took over the complete ownership and control of all educational institutions in their areas of jurisdiction. The educational policies and practices of the voluntary agencies were condemned as being foreign‐oriented, irrelevant to Nigeria's needs, and divisive in the sense that denominational schools encouraged religious and tribal bigotry and unhealthy rivalry among the citizens. It was also argued that state take‐over of all schools would enable the government to plan the education system as part of the national integrated plan for social and economic development. The author supports greater control of the education system by the government and indeed a state take‐over of voluntary schools based on mutual agreement. However, voluntary agencies and private individuals should be allowed to own and run their own schools completely at their own expense within the broad framework of government regulations. However, many Nigerians objected to the unilateral seizure and control of church and private schools by the government. People argued that it was illegal to dispossess the voluntary agencies of schools they built mostly with their own resources without first of all working out an agreement with them which should include adequate compensation.

Prior studies on Islamic finance provide a limited linkage between organizational theory and the complex Shariah governance framework embraced by Islamic banks worldwide. This paper aims to show the relevance of the application of “institutional theory” in the Shariah governance framework of Islamic banks.

This study applied library research to investigate the application of institutional theory in the Shariah governance framework of Islamic banks. The authors also critically reviewed prior empirical and review papers for accomplishing the research objectives.

Based on the critical review, the authors found that institutional theory is the most influential in progressing Shariah governance as it contributes toward the organizational image, helps to achieve religious legitimacy, and inspires a more robust regulatory environment. In addition, a well-designed Shariah governance framework is driven by institutional theory and that could assist in providing guidelines, strategies and procedures for Islamic banks to better conduct; monitor and control their social, religious and accountability obligations. The authors also highlighted the societal, economic and legal environment of Islamic banks in relation to the propositions of institutional theory. They emphasize that a well-designed Shariah governance framework driven by institutional theory could assist in providing guidelines, strategies and procedures for Islamic banks to better conduct, monitor and control their social, religious and accountability obligations.

This study highlights institutional theory to serve best the development of operational strategies and structures of Islamic banks including the roles, functions and powers of the various stakeholders including regulators and those involved in the Shariah governance process of Islamic banks. The authors recognize the institutional theory to perform a key role in enriching the structural framework of Islamic Financial Institutions. This study is heavily dependent on prior research rather than empirical investigations. The authors did not cover other Islamic finance areas (such as Islamic insurance, Islamic microfinance and Halal industries). Thus, future researchers can apply institutional theory in Shariah governance practices and implementations of setting up rules by the regulators and respective institutions.

To the best of the authors’ knowledge, this is the first study that attempts to show the importance of the application of institutional theory in Shariah governance of Islamic Banks. Thus, this study, therefore, adding a novel dimension to the literature by arguing why institutional theory, is more pronounced (as compared to the other theoretical frameworks) in the formation and discharge of the roles, powers and functions by the different governance organs (such as regulators, the board of directors, management and Shariah supervisory board) operating in this unique corporate governance landscape.

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.

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.

The purpose of this paper is to argue that national history plays an important role in formulations of workplace religious diversity strategies and practices. It builds on a discussion of the organization of religion in the workplace in two countries, namely, France and Lebanon.

This is a conceptual paper that provides an analysis into how national history plays an important role in formulations of workplace diversity strategies and practices.

The paper shows how religion has historically been organized and deployed in contemporary France and Lebanon by the same colonial power, albeit in different ways. While the workplace in France remains religiously neutral in the context of its national labor market, the colonial power has largely contributed to organized religion in contemporary organizations in Lebanon. In analyzing the Lebanese and French cases, it is argued that the use of religious diversity has weakened the process of adopting equal, diverse, and inclusive managerial strategies.

Experiences in both countries suggest a failure of “blind neutrality” in the case of France, and another failure of a form of positive discrimination in the case of Lebanon. The authors draw lessons from those two experiences and propose future directions of how policy makers/legislators and organizations can advance and capture more equal, diverse, and inclusive diversity strategies.

The above two cases offer rich lessons for religious diversity scholarship and practice. The paper contributes to the literature on diversity in the workplace by questioning the organization of religious diversity in two countries that are under researched in management and organization studies.

Some of the most serious problems our society faces are due to the mistaken view of development that underlies so much of our thinking and practice.

Services still have a long way to go in attracting and meeting the needs of black and ethnic minority drug users, while messages of health and prevention often go unheard or unheeded. In this new research Nirmal Kumari talks to young and old generic Indians1 to uncover very different perceptions of drug use. Understanding differences is vital to drug prevention and treatment. In this pioneering study, Kumari demonstrates how services can become culturally competent through research and training and by embracing new approaches to health and well‐being. Discover the practicalities of yoga and Ayurdeva in this unique blend of research, practice, mind, body and spirit.