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Years ago, Henry D. Lloyd defined religion as being the “conscience in action.” The concept of religion is one which is indeed completely individualised in both perspective and importance. However, as Bailey (1983) observed, the very basis for theology lies in the explanatory power of religion when examined through the perspective of psychology. Byron (1988) saw a theological basis to the functions of management and entrepreneurship, linking these activities to the religious duty of stewardship.

The main purpose of this research was to investigate whether there is a relationship between religiosity and ethical behavior of salespeople.

To investigate this association, structural equation modeling (SEM) was used; also, both exploratory and confirmatory factor analyses were undertaken to examine a scale measuring salespeople's ethical behaviors. The context in which the study was conducted was in Iranian retail specialty stores.

The results revealed for the first time the impact of religiosity on ethical behavior of the seller, a key entity in the buyer-seller dyad, that had been virtually ignored in extant empirical work.

The study focused solely on retail salespeople in Iran. Future research should examine the religiosity-ethical behavior nexus using other kinds of sales personnel and those practicing other kinds of religion than the Shia Muslim faith investigated here. The investigation examined the association between religiosity and ethical behavior. Future work could include additional measures of religion (e.g. religious orientation) as well other individual, cultural, and organizational factors that may have an influence on salespeople's ethical conduct.

Sales managers should try to convince salespeople to behave ethically. Also, sales managers should not establish unachievable sales objectives for salespeople and try to employ more religious individuals as salespeople. Multinational corporations (MNCs) should treat Shia Muslim salespersons with the utmost of respect, relying on their word. Similarly, MNCs should incorporate ethical guidelines into their training classes in order to be able to communicate conveniently with local salespeople and persuade them to act more ethically.

The authors believe that this research can arouse managers in retail stores to set specific plans for evaluating their ethical behaviors. This research also has managerial and research implications for designing and formulating operations strategy in providing ethical standards for sales force.

This study aims to examine the impact of religiosity on fashion knowledge, consumer-perceived value and patronage intention.

This study applied purposive sampling method. The population size used a minimum number of samples (100) in the WarpPLS analysis. The inferential statistical technique used is structural equation modeling. A tool for analyzing the structural models is the partial least square method.

Religiosity is a consumer belief in religion, which does not generate fashion knowledge so that high and low religiousness cannot increase or decrease fashion knowledge. Consumer confidence in their religion can increase consumer-perceived value of Muslim fashion products. It causes consumers to behave positively toward future behavioral intentions, that is, the patronage intention. Consumer religiosity is not the cause of patronage intention so that the high or low level of religiousness does not increase or decrease in the willingness of consumers to visit the store (or patronage intention). Fashion knowledge has a positive influence on consumer-perceived value. Consumer knowledge of fashion can increase the patronage of consumer intention toward Muslim fashion products. Fashion knowledge brings the knowledge to consumers in regard to Islamic law that regulates the prohibited and allowed actions, especially in wearing fashion. The high or low level of consumer-perceived value does not provide a cause for increase or decrease in the willingness of consumers to revisit the store (or patronage intention).

With regard to the relationship between religiosity and knowledge, it is found that there are still limited studies and differences in the sectors studied regarding the influence of religiosity and knowledge. To the best of the authors’ knowledge, the religiosity variable in influencing consumer-perceived value has not been used in previous studies. Religiosity is associated with consumer-perceived value expressed as originality in this study because the researcher has not found this relationship in the previous studies. Regarding the relationship between religiosity and store patronage intention, it is found that there are still different opinions in the research results on the effect of religiosity and store patronage intention. Concerning the relationship between knowledge and consumer-perceived value, it is found that there are still different opinions in the research results on the effect of knowledge and consumer-perceived value. The authors found no use of the knowledge variable in influencing store patronage intention in previous research studies. Knowledge associated with store patronage intention is expressed as the originality trait in this study because the researcher has not found this relationship in the previous studies. As for the relationship between consumer-perceived value and store patronage intention, it is found that there are still different opinions in the research results of the study regarding the influence of consumer-perceived value and store patronage intention.

After a history of mostly ambivalence and neglect, organization‐focused research has shown a steadily growing interest in religiosity and spirituality over the past decade. While organizational scholars have been slower to incorporate religion and spirituality into their research, psychologists have progressed enough to have a well‐developed specialty area, the psychology of religion. This paper delves into the psychology of religion literature by presenting and discussing existing measures, their construction and specific purposes. This paper seeks to encourage, hearten and assist those who are beginning to explore religion and spirituality in the organizational studies.

The purpose of this paper is to examine and compare the meaning of work (MOW) according to religiosity among Jews and Muslims in Israel. The paper attempts to explain the similarities and the differences between the two ethno‐religious groups.

In 2006 the MOW questionnaire was conducted on 1,464 working respondents and the final sample included 898 Jews and 215 Muslims, representing the labor force. The MOW dimensions were: work centrality, intrinsic orientation, economic orientation and interpersonal relations.

While among Jews, religiosity degree affected all four dimensions of the MOW, there were no differences among Muslims with a different religiosity degree concerning all MOW dimensions, except for the economic orientation. Furthermore, among Muslims when religiosity is controlled, the other demographic variables do not influence the MOW domination.

This additional knowledge of the relationship between religion, religiosity and the MOW, can help to better understand the employee's needs and how to fulfil them (e.g. implementing “Diversity Management” programs). This suitability will eventually lead to more desirable work outcomes.

Governmental policy can lead to higher participation of orthodox Jews in the labor market. Moreover, the extra‐high work centrality among Arab Muslims reflects a high non‐actualized potential for organizations and for the Israeli economy in general.

There are no studies that compared work values of Jews and Muslims according to religiosity, in and out of Israel, and this paper explores the MOW of the ethno‐religious groups in Israel and the causes for the different patterns.

The purpose of this paper is to highlight the dangers of Orientalist framing. Orientalism (Said, 1979/2003) shows how “the West” actually creates “the Orient” as an inferior opposite to affirm itself, for instance by using imaginative geographical frames such as “East” and “West” (Said, 1993).

Qualitative interviews were conducted with the members of a German-Tunisian project team in research engineering. The interview purpose was to let individuals reflect upon their experiences of difference and to find out whether these experiences are preframed by imaginative geographical categories.

Tunisian researchers were subjected to the dominant imaginative geographical frame “the Arab world.” This frame involves ascribed religiousness, gender stereotyping and ascriptions of backwardness.

Research needs to investigate Orientalist thought and imaginative geographies in specific organizational and interpersonal interactions lest they overshadow managerial theory and practice.

Practitioners need to challenge dominant frames and Orientalist thought in their own practice and organizational surroundings to devise a truly inclusive managerial practice, for instance, regarding Muslim minorities.

In times of Islamophobia and anti-Muslim sentiment in “the West,” this paper highlights the frames from which such sentiments might originate, and the need to reflect upon them.

The theoretical value lies in introducing a critical framing approach and the concept of imaginative geographies to perceived differences at work. For practice, it highlights how certain individuals are constructed as “Muslim others” and subjected to ascriptions of negative difference. By this mechanism, their inclusion is obstructed.

The purpose of this paper is to examine the factors that influence farmers' preference for the use of Islamic banks in Turkey and to investigate their knowledge level and perception about Islamic finance.

Survey data used in this study is obtained by drawing a sample of 1902 farmers who are members of the Agricultural Credit Cooperatives Union (ACCU) from 37 provinces of Turkey. Pearson's Chi-square test is used to analyze the association between the demographic features of farmers, conventional bank usage and Islamic bank usage. Binary logistic regression model is used to estimate the factors influencing the preference for Islamic banks. Explanatory variables include knowledge on Islamic banking and finance, perception of compliance to religion, saving ability and cost concern along with the control variables of Islamic bank branch number in the region and age of respondent. Robustness check is conducted via alternative models using ordinary least squares (OLS) and logistic regression.

Less than 10% of the participant farmers use Islamic banks and 59% declare they know nothing about Islamic banking. Age, education level, income level, nonagricultural income level, saving ability, duration of working in agriculture, land size and region are significantly related to farmers' preference of using Islamic banks. Knowledge level, perception of religious compliance, saving ability and cost concern are statistically significant factors that influence the probability of using Islamic banks.

This study does not include the analysis of the relationship between being religious and using Islamic banks because questions related to the assessment of religious practice were excluded due to the ACCU's sensitivity to investigate personal beliefs. Therefore, future studies can expand the scope of this research by investigating religiousness. The sample is chosen from the ACCU members who are already benefiting from a formal source of credit; therefore, the results should not be attributed to all farmers.

Islamic banks and microfinance institutions' further engagement in the agricultural sector and ACCU's implementation of Islamic finance instruments.

Islamic banks' further diversification in the agricultural sector and ACCU's implementation of Islamic finance instruments.

To the best of the authors' knowledge, this paper is the first to investigate the farmers' perception and preference of Islamic banking in Turkey. The sample size of 1902 is much larger and geographically diversified compared to studies in agricultural finance. This study will be valuable for the agricultural finance empirical studies in Turkey as well as an important addition to the emerging literature on Islamic finance.

Building on the “Great Divide” thesis (Goody, 1977; Ong, 1982), this study analyzes the conceptual relationships between the two main communication modes (orality/literacy) and cultural values.

The study adopts a purely conceptual approach to connect orality and literacy with nine cultural dimensions adopted from Kluckhohn and Strodtbeck’s (1961), Hall’s (1976) and Inglehart’s (1997) frameworks.

The analyses suggest that orality is associated with values such as high-context communication, poly-chronic time, public space proxemics, collectivism, hierarchical social structure, subjugation, past orientation, religiousness/traditionalism and survival cultural dimensions. Literacy is associated with opposing values, including low-context communication, mono-chronic time, private space proxemics, individualism, egalitarian social structure, dominance, future orientation, secularity/rationality, and self-expression cultural dimensions. The paper relies on modernization theory to explain the socio-economic implications and organizes the nine pairs of cultural dimensions according to the great divide between orality and literacy.

Theoretically, this study conceptualizes orality and literacy, analyzes their salient differences and examines their relationships with cultural values. While many studies have tried to explain the differences in cultural values from an economic perspective, this study offers an alternative view of cultural values’ variations across the world.

Higher education institutions (HEIs) play a pivotal role in fostering economic development by cultivating skilled workforce and generating knowledge and innovation. However, HEIs may pose a potential risk to sustainable economic development due to the generation of food waste inside their campus canteens. Therefore, this study aims to examine the influence of attitude, subjective norm (SN), perceived behavior control (PBC), religiosity and pro-social behavior among State Islamic Religious College (SIRC) students on their intention to avoid food waste behavior. This study also focused on the mediating role of the three original theory of planned behavior (TPB) variables and pro-social behavior in the relationship between religiosity and the intention to reduce food waste.

Questionnaires were used to collect data from 443 students at SIRC. The collected data were processed and analyzed using structural equation modelling to test direct, indirect and mediating effects.

The empirical results indicated that the eagerness of students at SIRC to reduce their behavior of leaving food behind can be driven by their negative attitudes or views toward food waste, the practice of religious teachings in their lives, the belief that they can avoid food waste and their concern for the environment. The empirical results reveal that even though religiosity influences SN, it is unable to strengthen the relationship between religiosity and the desire to be anti-food waste.

In addition to contributing to the food waste literature in the context of eating behavior, the results of this study have theoretical and practical implications.

To assess SIRC students’ behavioral intentions to avoid food waste behavior, this study used a contemporary setting to measure attitude, SN, PBC, religiosity and pro-social behavior, so strengthening the TPB’s empirical underpinning.

This paper aims to identify religiosity scale usage in academic marketing articles and compare the effectiveness of different religiosity scales in predicting marketing and consumer behavior outcomes.

Articles (n = 397) in the top 20 marketing journals are reviewed and a follow-up study is conducted that compares 22 religiosity scales in predicting 18 marketing variables.

Most scales are from preexisting sources (64.3%), only 20% are multi-dimensional and over 58% are used in only one journal article. Only 22.5% of possible regressions in the follow-up study predicting marketing variables from religiosity scales were significant.

This research is limited by the journals and dependent variables chosen. Implications include diversify research topics, expand publication outlets, decrease use of author-generated scales, increase use of multi-item and multi-dimensional measures, replicate findings methodologically and conceptually and make cultural context adaptations.

Marketers would benefit from using preexisting scales, ensuring that religiosity is measured using a multi-item measure that contains appropriate items for the dominant religious beliefs of the sample, as well as consider multi-dimensional measures to best guide marketing strategy decisions, such as target market definition.

This is the first research study to compare the use of religiosity scales in marketing. This offers key value to the marketing literature by highlighting tactics to take to improve consistency in research practices to increase the comparability and accuracy of findings.