Marketing Theory

In this editorial on the special issue of the contemporary consumption of religion, we unpack the spectrum of continuity and changes in the theorization of the consumption and function of religion in marketing and consumer research. We explain how the papers in this special issue extend theory by bringing new answers to old and new questions, and still leave us with many new questions for future research.

Institutional complexity arises when multiple institutional logics prescribe divergent and incompatible behaviors. Studies show that exposure to contradictory prescriptions of multiple logics may trigger identity tensions, strategic challenges, and legitimacy problems. We add to this research stream by exploring the implications of the incompatibility between religion and other logics on consumer wellbeing. Extant research reports a generally positive effect of religion on wellbeing but limits the analytical attention to the individual effects of religiosity. Viewing religion as part of an inter-institutional system, we seek to understand why religion and other institutional logics might come into a conflictual relationship with each other and destabilize wellbeing. We find that critical events, such as the COVID-19 pandemic, change the relative centrality of logics and prompt individuals to engage in incompatible behaviors. We also discuss how consumers manage the sudden and unexpected institutional complexity they face and seek to restore their wellbeing.

This paper explores the phenomenon of rituals as a contested intersection of religion and ethnicity and demonstrates how changes in religio-ethnic inclinations of various generations of immigrant communities influence the religious authenticity/inauthenticity of rituals. Its focus is the British Pakistani Muslim community in the UK where the emerging second and subsequent generations of British Muslims have started to redefine and contest their religious and ethnic identities. The findings, derived through interview and observation, reveal that religion has become the preeminent marker of identity, eclipsing that of ethnic identity. Through reciprocal socialization, the first generation are relearning an Islam from younger generations that is unfettered by cultural bonds. We illustrate how and why rituals are deemed inauthentic and abandoned. Findings demonstrate that authenticity/inauthenticity provides a potential outlet for reflexive consumers to assert agency against ethnic norms and ideological hailings that are at odds with their emergent religious identities. Accordingly, the study conceptualizes emergent inauthenticity to explain this phenomenon and delineates the role of boundary work and contamination in the authentication and rejection of rituals.

Marketization is a profound force transforming societies, including how people relate to and practice religion. Drawing from a synthesis of interdisciplinary studies, we approach marketization as a megatrend, explicating how its global spread beyond the advanced economies of the United States and Western Europe is leading to significant changes in religion and its marketplace articulations. We identify four specific ways in which marketization’s global spread influences religion: detraditionalization, re-publicization, dedifferentiation, and deterritorialization. We map these four areas of influence at the intersection of religion and consumption. In so doing, we identify several under-theorized areas in consumer research and offer six future research directions: (1) new non-institutional stages of religious performance, (2) transhumanism as a new religion, (3) new religious authorities, (4) transnational networks of religious service movements, (5) prosperity religion in non-Western and non-Christian contexts, and (6) resistance to marketization. We advance marketing theory by drawing attention to the megatrend of globalizing marketization that we argue should inform the future of the study of religion in consumer research.

It remains hard to understand the process whereby people claim to have been saved by a brand. How can a commercial entity take on religious meanings like salvation? Our research addresses this mystery by diving deep into the lives of individual brand fans. We describe their journey of salvation by a brand in detail, from the key moment of brand revelation, when the brand appears as savior, to the ways in which the brand delivers them from their sufferings. For these fans, the brand becomes a companion that helps them significantly improve their existence. Our findings demonstrate that the religious dimension of brands is not limited to brand communities and their rituals. This dimension also emerges through the efforts of individual consumers who create their own brand religions and find salvation in the process. Religions do not have a monopoly on salvation; brands can be saviors too.

This study examines how consumers navigate their spiritual needs for transcendence in everyday consumption. While extant literature shows that both spiritual utilities and tensions emerge in sacred consumption, we build on and extend this research by illuminating how consumers navigate sacralisation and problematise profane consumption objects and practices. We employed Mary Douglas’s pollution theory to examine how consumers navigate cultural meanings of purity and transgressions. Through a qualitative study of vegan fashion consumption, we found that consumers negotiate the meaning of purity to govern everyday consumption practices in ways that resemble characteristics of religious institutions (e.g. faith and doctrines). Vegan consumers tolerate consumption transgressions through practices and rituals to sustain their faith within what is regarded as a polluted marketplace. Our study contributes to a novel perspective on consumer spirituality in regulating sacred and secular consumption and moralising relationships with the material world.

This study draws upon the lived experience of Sharankumar Limbale, a Dalit, as depicted in his autobiographical memoir, ‘The Outcaste’. Through Limbale’s narratives, we aim to understand how religion morphs consumption into a site of humiliation for Dalits. We examine Limbale’s caste-based market interactions and consumption to illuminate the reduction of Dalits to negative beings, subjected to interpellation as polluted individuals and to degrading consumption of waste. These negative beings endure ontological wounds and exist as degraded appendages to dominant social groups. This study calls attention to the recognition of the category of negative being within consumer research, as without it, the extreme vulnerability faced by certain consumer groups remains incomprehensible. Ultimately, this research advances the theoretical understanding of how religion plays a role in perpetuating and reinforcing conditions of extreme consumer vulnerability.

The complex relationship between religion and markets deserves nuanced scholarly reflection and observation. The continuing explosion of online or digital expressions of religion invites researchers to consider the authenticity of virtual pilgrimage experience, for which it is situated at the intersections between religious and marketing studies that allows various dimensions of authenticity to take place. The key contribution of this conceptual paper lies in its development and application of a ‘Hybrid authenticity’ framework which helps explain the consumer-congregants’ development of perceived authenticity of virtual pilgrimage. This framework invites a shift in focus towards the prioritization of iconic-authenticity cues that facilitates a much more ‘liquid’ attachment to object-based authenticity. It also emphasizes the importance of place as an element of constructive authenticity in interpreting pilgrims’ experience and the vital contribution of integrating both interpersonal and intrapersonal authenticity. We suggest the mechanism of this hybrid framework is defined by the interdependence between its elements. We also discuss the two underlying conditions for the mechanism; technology working as an embodied site of interaction and consumer (re)negotiation of authenticity. Viewing virtual pilgrimage as part of a broader social and cultural transformation, we propose the framework also has applicability to other marketing and post-postmodern consumption studies.