Documente Academic
Documente Profesional
Documente Cultură
1, 2013
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social
networking;
consumer
risk
22
Introduction
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Third, descriptions of previous research that link religiosity with consumer behaviour are
discussed. Fourth, consumer risk perceptions are explained. Finally, gap identification,
research questions, and a conceptual framework are specified.
Despite research interest spanning decades, there is still no generally accepted definition
of religion (Guthrie et al., 1980; Hood et al., 2009). There are practically as many
definitions as authors and most of the definitions satisfy only their authors (Hood et al.,
2009; Wilkes et al., 1986). However, despite the lack of conventional definition, religion
remains one of the most significant components of socio-cultural life, affecting the
values, behaviours, individualities, perceptions and beliefs of those who follow it (Cohen
and Hill, 2007). Moreover, since religion influences the relationships among individuals,
families, groups, communities, and countries (Choi, 2010; Tarakeshwar et al., 2003), it
significantly contributes to shaping consumers market-related behaviours.
Personal religiosity is defined by McDaniel and Burnett (1990, p.103), as a belief in
God accompanied by a commitment to follow principles believed to be set forth by God.
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Religiosity remains a significant influence in many peoples lives [Hood et al., (2009),
p.8]. It affects behaviour in terms of outlining and determining moral standards, thoughts,
judgments, attitudes, and actions (Choi, 2010; Schneider et al., 2011). In consumer
research, religion and religiosity have enjoyed a long history of research inquiry
(Hirschman, 1981; Wilkes et al., 1986). However, this history is not satisfactory to make
the area active in terms of the volume of research. Early research on the relationship
between religion and consumer behaviour formulated the construct of religious affiliation
or denominational membership (Delener, 1994; Hirschman, 1981, 1983). This approach
presented inadequate conclusions because of its fundamental assumption that the power
of religious affiliation is uniform across religious groups. This led to some difficulties in
distinguishing the effects of characteristics of religious affiliation from those of actual
religiousness (Swimberghe et al., 2011). To overcome the limitations of this approach,
two other approaches have been developed.
The first approach is the concept of general religiosity, introduced by Wilkes et al.
(1986). They state that if an individual perceives themselves to be religious, then that
perception will control both cognitive and co native aspects of their behaviour. This
means that religion is decidedly individual in nature, which makes its effects on
consumer behaviour dependent upon on an individuals level of religiosity. According to
Schneider et al. (2011), this approach lacks the differentiation between intrinsic and
extrinsic religiosity. For example, the three variables included in the study (the
importance of religious values, confidence in religious values, and self-perceived
religiousness) did not allow Vitell and Paolillo (2003) to empirically assess the
relationship between religiosity and consumer behaviour. This was due to the
non-differentiation between the items of intrinsic and extrinsic religiosity (Schneider
et al., 2011).
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The second approach views religiosity from the perspective of religious commitment.
Religious commitment is considered to be the degree to which a person has religious
beliefs and the frequency of participation in regular religious practices (McDaniel and
Burnett, 1990). This approach suggests that religious commitment is crucial in explaining
the effect of religion on consumer behaviour (McDaniel and Burnett, 1990; Schneider
et al., 2011; Swimberghe et al., 2011). Religious commitment includes two dimensions,
an intra-personal dimension, which focuses on personal principles or religious
knowledge, and an inter-personal dimension, which concentrates on the level of
individual involvement in organised religious activities (McDaniel and Burnett, 1990;
Swimberghe et al., 2011).
These two approaches share the concept that the consumer is an individual, whereas
the earlier religious affiliation approach considered the religious group to be a whole and
assumed individual affiliation to the groups to be consistent. The development of these
different methods in determining the relationship between religion and consumer
behaviour shows how important consumer religion is and how it has led to further studies
in an attempt to gain a richer understanding of the impact of religion on consumer
behaviour.
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be containing ethical content (Hunt and Vitell, 2006). It argues that individuals perceive
alternatives and evaluate those alternatives based on their personal characteristics,
cultural environment, professional environment, industrial environment, and
organisational environment. After that, individuals form ethical judgments based on an
evaluation of the alternatives. The results of the process are first, intentions and second,
behaviour. The theory proposes that ethical judgments differ from intentions because
normally intentions are finalised after making ethical judgments (Hunt and Vitell, 2006).
Furthermore, this theory drew on two major normative ethical theories in moral
philosophy, deontological and teleological (Hunt and Vitell, 1986). According to Hunt
and Vitell (2006), in the process of deontological evaluation, individuals evaluate
whether the behaviours implied by alternatives are right or wrong. The process involves
comparing alternatives with a set of pre-arranged deontological norms, which represent
some personal values or standards of moral behaviour. These norms range from personal
beliefs about honesty, stealing, cheating, and fairness, to issue-specific beliefs about
deceptive advertising, product security, sales, and confidentially of data. In contrast, also
according to Hunt and Vitell (2006), in the process of teleological evaluation, individuals
concentrate on three constructs. The first is the perceived consequences of alternatives.
The second is the probability of each consequence to occur. The third is the desirability
or undesirability of each consequence.
In addition, the theory suggests that individuals religiosity contributes to shaping
their ethical judgments. The authors included religion among the variables of cultural
environment and the variables of personal characteristics, which influence perceptions of
circumstances, options, and consequences. Moreover, according to the theory, a person
with a high level of religiosity will tend to adhere more to an absolute religious law, or
deontology, and be less concerned with situational influences, or teleology, than the
person who has a lower level of religiosity (Hunt and Vitell, 1986, 2006; Reidenbach and
Robin, 1990). Accordingly, Cornwell et al. (2005) confirm that consumers high in
religiosity bestow additional importance to absolute laws and deontology and
increasingly reject situational reflections, or teleology.
Swimberghe et al. (2011) confirm that consumers form ethical judgments and
evaluate marketers actions. Also, they found that ethical judgments are a major
explanatory variable in consumers intentions to voice complaint, third party complaint,
and to boycott. Their approach adopts a framework from the general theory of marketing
ethics. They make the consumers ethical judgment a mediator between consumer
religiosity and consumer behavioural outcomes. They further argue that a consumers
ethical judgment arises mainly from how one internalises religious values rather than the
participatory or organisational component of their religious experiences. Although their
findings support the view that individual religiosity affects the formation of ethical
judgments, they ignore other personal characteristics in the theory of marketing ethics
affecting consumer ethical judgment such as value systems, belief systems, strength of
moral character, cognitive moral development, and ethical sensitivity. Those factors can
be grouped as non-religious ethical antecedents. Therefore, distinguishing between the
impact of the level of an individuals religiosity and the impact of non-religious ethical
antecedents on the formation of ethical judgments will provide better understanding of
the relationship between consumer religiosity and consumer behaviour.
Overall, two research streams have investigated the correlation between consumer
religiosity and consumer behaviour. The first one focused on the buyers decision-making
process. The major finding of this stream was that consumers with a low level of
27
religiosity tend to be more tolerant, more flexible, and less rigid than people with a higher
level of religiosity. The second stream tried to focus on using the approach of the general
theory of marketing ethics to identify the relationship. The major finding of this stream
was that consumers level of religiosity formed ethical judgments towards companies
products and communication tools, which led to consumer complaints, third party
complaints or boycotts. However, there is no research which distinguishes between the
contribution of the levels of an individuals religiosity and the contribution of
non-religious ethical antecedents such as value systems, belief systems, strength of moral
character, cognitive moral development, and ethical sensitivity in forming ethical
judgments. The concept of distinguishing between the level of religiosity and other
antecedents will improve our understanding of the level of importance of religiosity in
forming consumers behaviour. The following section briefly explains the consumer risk
perception.
Consumer risk perceptions are widely considered to be one of the most influential factors
affecting consumer behaviour (Mitchell, 1999). In fact, the importance of perceived risk
stems from its great potential to explain differences in behaviour of consumers (Mitchell,
1999). It is defined as a consumers subjective feeling that there is some probability that
a choice may lead to undesirable outcome [Cunningham, (1967), p.83].
In addition, perceived risk is conceptualised as a multi-dimensional phenomenon
(Mitchell and Harris, 2005). The following dimensions have been described by Garner
(1986).
1
social, the risk that the selection of the object will negatively influence the
perception of others about the buyer
financial, the risk that the object used will not return the best possible monetary
gain for the consumer
physical, the risk that the performance of the object will result in a health hazard to
the consumer
performance, the risk that the object used will not be realised in a manner that will
result in customer satisfaction
time, the risk that the consumer will waste time, lose convenience or waste effort in
getting the object serviced
psychological, the risk that the selection or performance of the object will have a
negative effect on the consumers peace of mind or self perception.
These dimensions of perceived risk have been found to significantly affect the consumer
decision-making process, particularly at the consumer problem recognition stage [see, for
example, Cox, (1967), p.120; Cox and Rich, 1964] and also in post-purchase behaviour
(see, for example, LaBarbera and Mazursky, 1983; Mitchell, 1992).
Perceived risk receives special treatment from both practitioners and academics and
has been considered in a broad range of areas including intercultural comparisons, food
technology, dental services, banking, and apparel catalogue shopping (Mitchell, 1999). In
28
terms of linking perceived risk with religiosity, Delener (1990) investigated dissimilar
characteristics of the predicted relationship between religiosity and perceived risk in
purchase decisions of durable goods. Results suggest that religious consumers are more
likely to be sensitive to any potentially negative consequences of their buying decisions,
such as poor performance of an automobile or a microwave oven, than non-religious
consumers. However, this study was limited to durable goods and concentrated on the
performance and financial dimensions of perceived risk. The following section specifies
the gap identification, research questions, and the conceptual framework.
The previous brief review of literature shows that despite the importance of religiosity in
the lives of many consumers, there is still much we have to learn (Cleveland and Chang,
2009). For example, few studies have attempted to measure how consumer religiosity
affects buyer behaviour in the market place (Swimberghe et al., 2011). Moreover, there
are calls in the literature for research that develop a theoretical explanation for
how religion affects consumer behaviour (Farah and Newman, 2010; Swimberghe
et al., 2011).
Figure 1
Non-religious
ethical antecedents:
Value system
Belief system
Strength of moral
character
Cognitive moral
development
Ethical sensitivity
Perceived risk of
using SNS
Psychological risk
Consumer ethical
judgments
Social risk
Consumer
religiosity
Source: Adopted from Swimberghe et al. (2011) based on the general theory
of marketing ethics (Hunt and Vitell, 2006)
In a conservative Islamic society like Saudi Arabia, using SNS can introduce challenges
to the culture, since users may overstep some religious boundaries. From the consumer
perspective this may lead to concern about the perception of others about them, and other
social risks. Furthermore, it may also lead to an effect on the consumers self perception,
or psychological risk perception. These two classes of perceptions are formed by
individual religiosity, which leads to our main research question:
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Conclusions
The main aim of this conceptual article is to improve the theoretical understanding of
how religion affects consumer behaviour by providing a comprehensive review of the
relevant literature and also by proposing a conceptual framework adopted from the
approach of the general theory of marketing ethics. It is assumed that the perceived social
and psychological risks of SNS are affected by the level of consumer religiosity and are
mediated by consumer ethical judgments. Also, non-religious ethical values and religious
ethical values are distinguished. Furthermore, the role of individual demographics and the
opinions of religious scholars in constructing the influences of religiosity on consumer
risk perception are considered.
30
Finally, this paper contributes to the current research in three ways. Firstly, it is
suggested that distinguishing between non-religious ethical antecedents and religious
values will improve our understanding of the relationship between religiosity and
consumer-perceived social and psychological risks associated with the adoption and use
of SNS. Secondly, exploring the demographic effects on this relationship will improve
the understanding of the nature of religiositys influences on consumer behaviour.
Thirdly, exploring the role of the opinions of religious scholars on the relationship
between religiosity and consumer behaviour will contribute to a theoretical understanding
of the role of religiosity in how consumers perceive the risk of any new technology
coming to a conservative society.
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