Professional Documents
Culture Documents
a r t i c l e
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Article history:
Received 1 April 2015
Received in revised form 1 May 2015
Accepted 1 May 2015
Available online 4 June 2015
Keywords:
Islamic marketing
Marketing
Culture
Religion
Research approaches
Marginalization
a b s t r a c t
Developments in the growing eld of Islamic marketing raise scholarly interest into its foundational principles
and the many directions the eld is taking. Guided by the diversity in general marketing thought and the related
literature, as well as the abundant research approaches investigating the socio-religious and societal aspects of
marketing, this article raises critical questions around the emerging eld of Islamic marketing. The article is a rejoinder to Jafari and Sandikci's (2015) commentary on El-Bassiouny (2014) offering a critical account of Islamic
marketing in an effort to guide the eld's development trajectories and engage in intellectual dialogue with
interested scholars, practitioners, and educators.
2015 Elsevier Inc. All rights reserved.
1. Introduction
In A History of Schools of Marketing Thought, Shaw and Jones
(2005) highlight the different paradigms governing the marketing discipline and their development, including the exchange school, macromarketing, marketing management, consumer behavior, and others.
The reader appreciates the diversity within the discipline and the
dynamic developments, trajectories, and approaches underlying
marketing thought. Scholars delve into the interdisciplinary overlaps
between marketing and psychology; marketing and sustainability
(Hamed, El-Bassiouny, & Terns, 2015; Varey, 2011); marketing
and public policy (Wilkie & Moore, 2003); and marketing and religion
(e.g., Kuzma, Kuzma, & Kuzma, 2009; Lindridge, 2005; Mittelstaedt &
Mittelstaedt, 2005; Wilkes, Burnett, & Howell, 1986). These intersections and diversity in the schools of marketing thought have resulted
in emerging elds that aim to advance the discipline, while contributing
and relating to the reality of our times. For instance, the discourse
on sustainability marketing is gaining strong momentum (Belz &
Peattie, 2009; Martin & Schouten, 2012; Schaefer & Crane, 2005).
Those who watched the documentaries Confessions of a Shopaholic
and Supersize Me can also relate to the modern shades, shadows,
http://dx.doi.org/10.1016/j.jbusres.2015.05.012
0148-2963/ 2015 Elsevier Inc. All rights reserved.
570
571
572
and success) in both the mundane and eternal lives. Ogilvy & Mather
veried through application the importance of considering foundational
values when addressing Muslim consumers and this underpinned the
launch of Ogilvy Noor, where reports reveal that the global Muslim consumer segment is looking into products and brands that match shari'ah
values (Ogilvy & Mather's Research Reveals Rise of New Muslim
Consumer Segment, 2010). Practical reports also highlighted that
shari'ah represents a moral compass for Muslim consumers in addition to its legislative aspect (Do Muslim consumers want shariah, and
what does it mean anyway?, 2013).
Third, the fact is that Islam is part of the West (also a contested
term depicting a broad category for research simplicitycf. Ferguson,
2011) and its cultural fabric, and Muslims have been living in the
West for decades without a solidied demarcation based on voicing or
practicing their faith, though they have experienced occasional tension
(Jamal & Shukor, 2014; Smith, 2010). Since Islam is not just a religion,
but a way of life guided by a values-based approach (Saeed et al.,
2001), and a transcendental tradition beyond an internal spiritual
state per se (Alom & Haque, 2011), understanding its adherents' practices based on its original sources is necessary. This view also includes
culturally-oriented studies notwithstanding those that investigate
problematic products and servicescapes from the Islamic point of
view (e.g., alcohol, pork, gambling). In that sense, the marginalization
of Islamic consumers in the consumptionscape naturally does not lie
in the presence of all products in countries with Muslims or in the
Invigoration of the
human self (Nafs)
Dignity,
Self-respect,
human
brotherhood
and social
equality
(1)
Justice
(2)
Need
fulfillment
(8)
Employment and
selfemploymen
t
(9)
Wealth (Mal)
Spiritual
and Moral
Uplift
(3)
Equitable
distributio
n of
income
and
wealth
(10)
Security
of Life,
property
and honor
(4)
Freedom
(5)
Education
(6)
Good
governance
(7)
Marriage
and proper
upbringing
of children
(11)
Family
and social
solidarity
(12)
Minimization of
crime and
anomie
(13)
Mental
peace and
happiness
(14)
Intellect (Aql)
Posterity (Nasl)
Faith (Din)
573
Islamic Religiosity
(adapted from Krauss et al., 2005)
Religious Personality
(Worship/Preservation of Shariah
Objectives)
General Worship ('Ebadaat/relations
with creator),
Special Worship (Muamalat/
relations with creation)
Islamic Worldview
(Tawhidic /God -Consciousness/Life
Purpose)
Aqidah Foundation
Knowledge/ Beliefs and the Six
Articles of Faith
Marketing Implications
- Intrinsic Motivations and Extrinsic/Manifest
Behavior (Individual/Consumer Ethics, Halal
Consumption and Social Responsibility)
- Decreased Materialism (Prioritization of Values)
- Decreased Consumerism
Individual
Consumer
Professional
Marketer &
Regulatory Bodies
Educator
presence of cross-cultural and mutually-benecial trade between countries (as Jafari & Sandikci, 2015 contend), but in contested products and
services and in the presence of halal options for these prohibited/problematic products and services that cater to the needs of diverse Muslim
audiences (such as the mandatory presence of alcohol in all 5-star hotel
rooms, even in Muslim-majority countries/geographies). From the Islamic shari'ah perspective, everything is considered halal unless Islamic
texts clearly prohibit an action or product/service (Wilson & Liu, 2010,
p. 108). Various studies address the importance of catering to the
needs of Muslim consumers and the provision of better logistical and
other support systems for halal products (cf. Tieman, Ghazali, & Van
der Vorst, 2013 for a comparative study between Malaysia and the
Netherlands; Bonne, Vermeir, Bergeaud-Blackler, & Verbeke, 2007 for
a study on halal consumption in France; Alhabshi, 2013 for a study on
halal food dilemmas in Canada; Wan-Hassan & Awang, 2009 for a
study on the problems faced by Muslim travelers seeking halal foods
in New Zealand; and Yusof & Shutto, 2014 for a study on the
overlooked halal segment in Japan). Hence, Muslims are no longer
an ethnic minority (religion being one of the objective characteristics
574
Perceptual Experiences
Negative
Feedback
Hypotheses
Empirical
Tests
Not Confirmed
Confirmed
Tentatively Accept a
Priori Model or Theory
Fig. 3. The logical empiricist model of the scientic method.
Source: Anderson (1983).
5. Concluding remarks
Islamic marketing, guided by the precepts of the Islamic faith, is
a complex and multi-dimensional phenomenon that has been
investigated by many researchers using a variety of approaches, yet remains largely under-researched. Engaging in anti-monolithic scholarly
Culture-Oriented
Religion-Oriented
Islamic
Marketing
Interpretivist-Oriented
Positivist-Oriented
575
576
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