Religious Faith and Psychosocial Adaptation among Stroke Patients in Kuwait: A Mixed Method Study

Religious faith is central to life for Muslim patients in Kuwait, so it may influence adaptation and rehabilitation. This study explored quantitative associations among religious faith, self-efficacy, and life satisfaction in 40 female stroke patients and explored the influence of religion within stroke rehabilitation through qualitative interviews with 12 health professionals. The quantitative measure of religious faith did not relate to life satisfaction or self-efficacy in stroke patients. However, the health professionals described religious coping as influencing adaptation post-stroke. Fatalistic beliefs were thought to have mixed influences on rehabilitation. Measuring religious faith among Muslims through a standardized scale is debated. The qualitative accounts suggest that religious beliefs need to be acknowledged in stroke rehabilitation in Kuwait.     

Readiness to accept Western standard of beauty and body satisfaction among Muslim girls with and without hijab

The purpose of this paper was to determine whether there is a difference in the readiness to accept Western standards of beauty in which thinness is an ideal of beauty and attractiveness, as well in body and appearance satisfaction between Muslim adolescent girls attending madrassa and dressing in accordance with tradition, that is to say wearing hijab, and Muslim adolescent girls who do not wear hijab and who follow contemporary Western‐influenced fashion trends. Both of these groups were also compared to a non‐Muslim group of adolescent girls. The sample consisted of 75 Muslim adolescent girls with hijab, 75 Muslim adolescent girls without hijab and 75 Orthodox adolescent girls. The following instruments were used: the Eating Attitudes Test (EAT‐26), the Sociocultural Attitudes towards Appearance Questionnaire (SATAQ‐3) and the Contour Drawing Rating Scale (CDRS). The highest level of body satisfaction (despite this group having the highest body weight in the sample) was evident among Muslim adolescent girls attending madrassa and wearing hijab. They also showed significantly less pressure to attain the Western thin‐ideal standards of beauty than adolescent girls who accept Western way of dressing. Research results indicate a significant role of socio‐cultural factors in one's attitude towards the body image, but also opens the question of the role of religion as a protective factor when it comes to the body and appearance attitude among Muslim women who wear hijab.     

Strength of faith and body image in Muslim and non-Muslim women

A questionnaire was completed by 98 Muslim and 91 non-Muslim Australian women to examine the relationship between Islam and body image. Path analyses revealed that for Muslim women (but not non-Muslim women) strength of religious faith was inversely related to body dissatisfaction, body self-objectification, and dietary restraint. These relationships were mediated by increased use of modest clothing and by reduced media consumption. These results are consistent with the proposition that adherence to Islam can indirectly protect women's body image from appearance-based public scrutiny and from exposure to Western media.     

Did They Earn It? Observing Unearned Luxury Consumption Decreases Brand Attitude When Observers Value Fairness

People frequently observe others’ consumption, making inferences about both the consumer and the consumed brands. Although these observations are often beneficial for brands, this research demonstrates that observing luxury brand consumers whose consumption arose from unearned (vs. earned) financial resources reduces observers’ brand attitudes when observers place a high value on fairness. When fairness values are high, observers do not perceive luxury brand consumers who use unearned (vs. earned) consumption resources as prestigious, and in turn, lower prestige perceptions adversely affect observers’ brand evaluations for luxury brands. Consistent with our theorizing regarding the signaling of prestige, the joint effect of consumers’ consumption resources and observers’ fairness values on observers’ brand attitudes does not hold for nonluxury brands, which are not associated with prestige and thereby are not denigrated when the consumer is not perceived as prestigious. This research sheds light on the role of moral values in marketplace judgments of luxury consumption and brand attitude by considering the influence of consumption resources on observers’ judgments.     

Caught Between Two Worlds: Sexuality and Young Muslim Women in Melbourne,Australia

Existing research suggests that culture has a significant influence on the sexuality of culturally and linguistically diverse communities in Australia. However, few studies have explored the influence of both religion and culture on sexuality of young Muslim women. This paper qualitatively examines the influence of Islam, Muslim culture and Australian culture on the sexuality of young Muslim women in Melbourne, Australia. This research employed an in-depth interview technique to gather data on the lived experiences of 11 young Muslim women. The findings revealed a marked influence of religion and culture on the sexuality of young Muslim women. Additionally, this study highlights the challenges that young Muslim women face in regards to balancing Muslim culture, Australian culture and Islamic religion. This study contributes to knowledge about the lived experiences of young Muslim women in Australia regarding meanings of sexuality and the difficulties they have in balancing the influences of religion and culture. This knowledge can be useful for the provision of sexual health care that reflects a culturally and religiously sensitive approach for young Muslim women in Australia and elsewhere.     

Conspicuous consumption in a recession: Toning it down or turning it up?

The 2008 recession reportedly led to the demise of conspicuous consumption with wealthy consumers abandoning luxury goods that prominently display their brands for more subdued designs. Utilizing data collected before and in the midst of the recession from designer handbag manufacturers, Louis Vuitton and Gucci, we find products introduced during the recession actually display the brand far more prominently than those products withdrawn. Data from Hermès and luxury ads in Vogue magazine also indicate manufacturers did not tone things down. Our results suggest conspicuous consumption endures in recessions; consumers who do not exit the luxury goods market are still interested in logo‐laden products.     

Evidence for two facets of pride in consumption: Findings from luxury brands

This paper documents the multifaceted nature of pride in consumer behavior. Drawing on recent psychological research on pride, we provide evidence for two separate facets of pride in consumption. In a series of studies, we propose a model wherein luxury brand consumption and pride are systematically interrelated. Whereas authentic (but not hubristic) pride leads to a heightened desire for luxury brands, hubristic (but not authentic) pride is the outcome of these purchases, and is the form of pride signaled to observers by these purchases. Further, we show that these effects are generally exacerbated for those low in narcissism. These findings shed new light on why consumers purchase luxury brands, highlighting a paradox: these purchases may be sought out of heightened feelings of accomplishment (and not arrogance), but they instead signal arrogance to others (rather than accomplishment).     

Challenging the myth of the happy celibate: Muslim women negotiating contemporary relationships

In recent decades, the age of marriage in many minority Muslim communities has risen so that significant numbers of Muslims in these contexts are remaining unmarried into their late 20 s and beyond. As with other communities in Western contexts, Muslim communities have also experienced a rising divorce rate, leading to many more single women. These social and demographic changes, combined with traditional attitudes towards female sexuality and virginity, have led to a rise in the number of women who have either never had a sexual encounter or who no longer have sexual encounters. Cultural discourses surrounding virginity and female celibacy frequently conflate the virtue of refusing sexual encounters outside of marriage with happiness and satisfaction at ‘choosing the right path’. However, these discourses negate or downplay women’s sexual desires and result in women often feeling trapped into having to perform the ‘myth of the happy celibate’. To disrupt this myth is to unleash the potentially destructive power of female sexuality, while to openly challenge it is to risk being positioned as a ‘slut’.

Leave or stay? The role of self‐construal on luxury brand attitudes and purchase intentions in response to brand rejection

Marketing managers of luxury brands often use exclusionary marketing tactics that can lead consumers to feel rejected by those brands. In our research, we examine whether consumers with independent self‐construals are more likely than those with interdependent self‐construals to downgrade their evaluations of a luxury brand when feeling rejected by it. Results of three studies support this hypothesis. Using a manipulation of brand rejection with hypothetical future scenarios, study 1 provides evidence that consumers with a higher chronic independent (versus interdependent) self‐construal are more likely to lower their brand attitudes and purchase intentions of a desirable luxury brand that rejects them. Study 2 replicates the moderating effect of self‐construal at a cultural level, comparing Chinese and American respondents. Study 3 again compares self‐construals at a cultural level, but manipulates brand rejection by asking respondents to recall a prior rejection experience. Importantly, Study 3 reveals a mediating influence of self‐brand connection. That is, independents, when recalling an experience of luxury brand rejection, were more likely than interdependents to report a decrease in their feelings of connectedness to the rejecting brand, which in turn resulted in lower attitudes toward the brand and lower purchase intentions. Our findings provide luxury brand marketers with insights for both niche branding strategy design and cross‐cultural customer relationship management.     

Modest seductiveness: Reconciling modesty and vanity by reverse assimilation and double resistance

We study conflicting notions of modesty and vanity in the Arab Gulf region by focusing on contemporary female adornment practices and the tensions underlying them. The standard of modest traditional dress that women are expected to adhere to in Gulf countries is intended to conceal their sexuality and promote public virtue. Nevertheless, emerging bodily adornment practices in the region serve the contradictory purposes of emphasizing female sexuality and celebrating fashion. By using insights from observations and depth interviews with young Qatari and Emirati women, we explore the dynamics underlying the conflicting imperatives of modesty and vanity and examine how they reconcile these contradictions in constructing their identities as women, Muslims, Qataris, and Emiratis. We find that the concepts of reverse assimilation and double resistance are most useful in understanding responses to these conflicting imperatives among young Gulf women. Copyright © 2012 John Wiley & Sons, Ltd.     

Silence, pleasure and agency: sexuality of unmarried girls in Dakar, Senegal

The article investigates the way unmarried Muslim girls in contemporary Dakar construct their sexuality. It explores in what way and to what extent female sexuality is being silenced, and if any, in what way pleasure and sexual agency are present in the narratives of those girls about their intimate lives. Such an analysis is called for in relation to understanding young people’s safe sex practices and concerns about reproductive health and HIV/AIDS. Women’s own experiences and understandings are often downplayed in studies that focus on and reproduce the dominant discourse of patriarchal control. This article shows the silencing in a male-centered construction of pre-marital sexuality in Dakar, but also reveals female pleasure and sexual agency. This multi-dimensional understanding of female sexuality of Muslim girls in Senegal provides a more dynamic insight of the power processes surrounding safe sex practices.     

Should a luxury Brand's Chatbot use emoticons? Impact on brand status

Luxury brands are increasingly adopting chatbots for online customer service. But, little is known about the role of adding design features such as emoticons on customers' luxury experience. This study fills this research gap by exploring the influence of a luxury brand chatbot's adoption of emoticons on status perception and its underlying mechanisms. Results from two experiments suggest that luxury brands might be better off not using emoticons in chatbot communications because it dampens the brand status perception due to perceived unexpectedness, which in turn decreases the perception of the appropriateness of the interaction with chatbots. However, this negative effect of luxury brand's use of emoticons in chatbot communication only exists for traditional luxury brands, not for masstige brands. This study advances the literature on AI, particularly regarding luxury brand-specific chatbot applications. It also offers insights for luxury brand managers that they should be cautious in adopting emoticons in chatbot communication given the risk of ruining the brand status, especially when the brand is a traditional luxury brand as opposed to a masstige brand.     

Expressing passion for luxury enhances perceived authenticity

Consumers are often viewed unfavorably when using luxury products. They are seen as seeking status and managing impressions, and therefore judged as inauthentic. How can luxury consumers alleviate these negative social consequences? Our pilot studies suggest that although many consumers are passionate about luxury products and brands, they avoid sharing this passion with others because they fear being judged negatively. However, we propose that publicly expressing one's passion for luxury can mitigate the social costs of luxury consumption. Six experiments (including three supplemental experiments) show that expressing passion for luxury causes others to perceive luxury consumers as more authentic, consequently increasing perceptions of their warmth and trustworthiness, and leading others to demonstrate greater interest in knowing more about them. Expressing passion for luxury enhances perceived authenticity by prompting observers to attribute the luxury consumption more to intrinsic motivation (e.g., consuming luxury for inherent enjoyment and pleasure) rather than extrinsic motivation (e.g., status enhancement). The effects of passion expression are attenuated for non-luxury consumption because non-luxury consumption is generally unlikely to elicit inferences about extrinsic motives.     

Voices from the margins: Islam,queer identity,and female agency in Rayda Jacobs’s Confessions of a Gambler

This article foregrounds the intersection between queer Islamic masculinity and Islamic female identity in Rayda Jacobs’s Confessions of a Gambler, and shows how these two identity categories are subjugated in light of dominant expressions of Islamic masculinity. The novel’s action takes place within a traditional Cape Muslim community and employs, among other literary strategies, the main protagonist’s vice of gambling and her son’s sexuality as tools to illuminate the interstitial and perilous social space occupied by women and gay men in South African Muslim society. The research dissects the poignant picture that Jacobs paints of marginal identities as they exist at the intersection of religion, gender identity and sexual identity, and ultimately exhibits that homophobia and gender inequalities are not necessarily intrinsic to Islam. The article adopts a cultural studies style literary analysis. In light of this theoretical approach, this article evaluates Jacobs’s novel in a manner that goes beyond its literariness and shows how it also acts as a form of social commentary. This article also shows how the novel problematises hegemonic representations of gender and sexuality within Islam by giving voice to women and gay men: identity categories which remain largely voiceless in the dominant representations of Islam.     

Teaching about sexuality and veiling in Islam

This article proposes strategies for teaching about sexuality in Islam through student‐centered learning activities, such as self‐reflection, multimedia presentations, and small group discussions. We focus on a diversity of perspectives related to veiling in Islam. The approaches we describe help students deconstruct and reevaluate common U.S. cultural assumptions that equate veiling in Islam with the oppression of Muslim women. Through the use of Likert scale questionnaires and written reflection papers, we have found that students are able to acknowledge and distinguish a multiplicity of perspectives regarding veiling and sexuality in Islam after they have been introduced to academic scholarship on the history of veiling, and after they have had multiple opportunities to engage in small and large group discussions on the topic.     

Counseling Muslim Women: Navigating Cultural and Religious Challenges

In this article, the authors consider strategies for counseling female Muslim clients. First, they review general beliefs and practices of Muslims in the United States. Through the use of a case study, they illustrate a collaborative method of counseling Muslim women that is based on a trusting client‐counselor relationship.     

Who Wears the <Emphasis Type="Italic">Hijab</Emphasis>? Predictors of Veiling in Greater Jakarta

Indonesia is home to the world’s largest Muslim population. In contrast to much of the Middle East, veiling in Indonesia is neither a deeply rooted cultural practice, nor it is universally practised among Muslim women. Just 30 years ago it was rare to see an Indonesian woman wearing a hijab or veil. Today, veiling has become a relatively common practice, particularly among middle-class Muslim women living in urban areas. Although statistics on the prevalence of veiling are scant, the fact of growing use of headscarves is widely accepted in the literature. This paper examines sociodemographic correlates of veiling among young women in the capital region of Indonesia. We analyse a representative sample of 1443 Muslim women aged 20–34 in Greater Jakarta in 2010. About 26% of the women surveyed wore the veil. We found a moderately strong association between veiling and other measures of religiosity, including self-reported subjective religiosity and frequency of reading religious texts. Our multivariate analysis suggests a positive association between educational attainment and the likelihood of veiling among young Muslim women. In discussing these findings, we draw upon the qualitative component of our study and the literature on Islam, gender, and modernity in Indonesia. The paper highlights the difficulty encountered examining the practice of veiling as a binary choice, and as a measure of religiosity.     

Modesty and style in Islamic attire: Refashioning Muslim garments in a Western context

My ethnographic fieldwork conducted with female converts to Islam in France and in Quebec (Canada) shows that, for these women, being Muslim does not necessarily mean wearing clothes with ‘oriental’ designs. Rather, they are starting their own clothing companies so as to produce distinct Muslim-Western fashions that they promote through the Internet. By interpreting Islam in a context where Muslims are a minority religious group, converts construct alternative religious and social representations of Muslim identity that accord with their feminist interpretation of the Qu’ran while simultaneously incorporating the Western background within which they were socialized. In this regard, the strategies that they develop for wearing the veil and for integrating into their environment (family, workplace, etc.) make it clear that fashion, religion and politics are interacting in multiple, creative ways. In this paper, I look at how new Muslim feminist subjectivities are produced and realized through habits of dress, resulting in new representations of the body. I explore this issue by considering dress and hairstyle strategies developed by Muslim converts, in order to examine new perspectives on the place of gender in religion as it relates to particular social contexts.     

Can Everyday Brands Be Threatening? Responses to Brand Primes Depend on Childhood Socioeconomic Status

The current work investigates whether childhood socioeconomic status influences how people respond to brands. Results from two experiments show that, perhaps counterintuitively, everyday brands—and not luxury brands—can threaten the self‐esteem of people who had poor childhoods. Supported by the results of our pilot study, we argue this is because everyday brands represent a material norm that can be difficult for low‐income consumers to achieve. Furthermore, our findings suggest that consumers from poor backgrounds may cope with this threat by becoming morse self‐interested, as indicated by decreased volunteer intentions.     

Determinants of Attitudes Toward Muslim Students Among Flemish Teachers: A Research Note

Muslims are now the second largest religious group in almost all Western countries and a large majority of Muslim citizens are children who attend schools. However teachers’ attitudes regarding the education of Muslim students are largely ignored by educational researchers. In this study, we investigate the determinants of teachers’ attitudes among Flemish (Belgian) teachers (N = 620). Regression analysis has revealed that female teachers, Muslim teachers, younger teachers, and teachers with a four‐year college degree have significantly more positive attitudes. Most interestingly, we found that teachers working in schools that enroll a larger share of Muslim students (greater than 50 percent) have more negative attitudes toward Muslim students than other teachers. The implications of these findings for educational policy are discussed.