Journal articles: 'Food and religion'

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Vallely, Anne. "Food and Religion." Religious Studies and Theology 35, no. 2 (December 19, 2016): 117–22. http://dx.doi.org/10.1558/rsth.32547.

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Harvey, Graham. "Respectfully eating or not eating: putting food at the centre of Religious Studies." Scripta Instituti Donneriani Aboensis 26 (April 13, 2015): 32–46. http://dx.doi.org/10.30674/scripta.67445.

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With reference to data drawn from both ethnology and ethology, I argue that studying foodways does not merely add additional information about religions, but enables better understanding of religion. Rather than defining religion cognitively in relation to beliefs and believing (modernist tropes that have shaped the study of religion) I explore the effect of defining religion in relation to the questions, ‘what do you eat?’ and ‘with whom do you eat?’

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Dugan, Beth. "Religion and Food Service." Cornell Hotel and Restaurant Administration Quarterly 35, no. 6 (December 1994): 80–85. http://dx.doi.org/10.1177/001088049403500615.

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Finch, Martha. "Food Matters." Bulletin for the Study of Religion 46, no. 2 (July 4, 2017): 3–8. http://dx.doi.org/10.1558/bsor.33088.

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Each week in my religion and food course during Spring 2016, a student or I brought foods related to the religious group we were studying into the classroom for all to try. With the first dish they tasted, students asked, “So what makes this food ‘religious’?” This question formed the central theme throughout the semester as we wrestled with what religion is in the context of food and foodways: the network of material aspects (food itself; practices like growing, distributing, cooking, eating; sensory experiences such as taste) and conceptual aspects (ideas, meanings, metaphors, symbols, values such as taste) of food in a particular social/cultural group. The familiar and unfamiliar foods elicited visceral reactions from students. This essay argues that paying closer attention to religion as an independent interpretive category and especially to food itself, as a material agent eliciting powerful sensory effects that precede religious ideas and enable those ideas, provides an alternative to dependence on common food studies’ interpretive categories and on the Protestant-influenced focus on food as abstracted symbol or metaphor of ‘meaning.’

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Jedlecka, Wioletta. "Wegetarianizm we współczesnych religiach światowych. Zarys problemu." Filozofia Publiczna i Edukacja Demokratyczna 5, no. 1 (June 4, 2018): 263–78. http://dx.doi.org/10.14746/fped.2016.5.1.14.

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A purpose of this article is expressing the very interesting issues concerning the ritual sphere of big religions of world. In particular it concerns diet provisions referring to food of the animal origin. Principles of the religion determine in this situation, what kind of food is allowed to the consumption. Is a question, whether it is possible to separate the religion from the vegetarianism? Religions differ from themselves. However they agree as for the need for the moral behaviour and ethic. A charity and sympathizing towards the poor one are core values. These values are valued highly by all religions of world.

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Desjardins, Michel. "Teaching about Religion with Food." Teaching Theology and Religion 7, no. 3 (July 2004): 153–58. http://dx.doi.org/10.1111/j.1467-9647.2004.00205.x.

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Brown, Rachel. "Bread Beyond Borders." Bulletin for the Study of Religion 46, no. 2 (July 4, 2017): 9–17. http://dx.doi.org/10.1558/bsor.32260.

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In this article I rely on Tweed’s theory of religion as found in Crossing and Dwelling (2006) to inform my exploration of how transnational identities are negotiated through food. I show how food is an ideal lens through which to see Tweed’s theory at work on the ground, in the lives, and bodies, of transnational migrants. Focussing on the last five words of Tweed’s definition of religion, namely that religions “make homes and cross boundaries,” I address how food plays the same role that Tweed posits for religion in the processes of home making and boundary crossing. Using examples from my ethnographic fieldwork in Paris, France and Montréal, Canada I show how, for my informants, food (in place of religion in Tweed’s theory) designates “where they are from,” identifies “who they are with” and prescribes “how they move across” the various borders, both physical and psychological in their lives.

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Tite, Philip. "Teaching and Theorizing Religion and Food." Bulletin for the Study of Religion 46, no. 2 (July 4, 2017): 2. http://dx.doi.org/10.1558/bsor.33986.

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Editor's introduction to Bulletin for the Study of Religion on the thematic issue "teaching and theorizing religion and food". Briefly touches on the rise of scholarship on food and religion, especially along pedagogical lines, and uses his own course on the topic as a beginning point to present the set of articles to follow.

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Zeller, Benjamin E. "“Food (Not) from a Truck”." Worldviews: Global Religions, Culture, and Ecology 25, no. 1 (March 23, 2021): 91–106. http://dx.doi.org/10.1163/15685357-20211006.

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Abstract This article charts the major concepts, theoretical and methodological models, and approaches used by teachers and scholars of religion and food, with a focus on how such concepts may be embedded within courses on religion and nature. The article first introduces central topics such as foodways, the food cycle, and some key concepts within the cultural study of religion, nature, and food. Second, it notes how the study of religion, nature, and food requires drawing from the tools of food studies, religious studies, diet/nutritional studies, and cultural studies, among others. Finally, the article offers some best practices in terms of how to teach the topic, focusing on active learning strategies. The article proposes that because everyone eats, the topic of religion, nature, and food is a unique way to engage students, helping them think critically about an otherwise unexamined but pervasive aspect of life.

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Bailey, Emily. "Making Sense of Religion and Food." Bulletin for the Study of Religion 46, no. 2 (July 4, 2017): 18–24. http://dx.doi.org/10.1558/bsor.32163.

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When looking at eating beyond physical nourishment, British anthropologist Mary Douglas (1921-2007) defined food as a cultural system, or code that communicates not only biological information, but social structure and meaning. What can a study of food and faith teach us, as scholars of religion, that we might not otherwise know? This article outlines thematic and pedagogical approaches to teaching food and religion through the lens of five semesters of teaching this course to undergraduate and graduate students. In it, I explore the topics of Food memory and community; Food and scripture; Food, gender and race; and Stewardship and Charity, thinking about spiritual and physical nourishment in the world's major religious traditions.

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Feeley-Harnik, Gillian. "Religion and Food: An Anthropological Perspective1." Journal of the American Academy of Religion LXIII, no. 3 (1995): 565–82. http://dx.doi.org/10.1093/jaarel/lxiii.3.565.

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Dhar, Aurup Ratan, Azusa Oita, and Kazuyo Matsubae. "The Effect of Religious Dietary Cultures on Food Nitrogen and Phosphorus Footprints: A Case Study of India." Nutrients 13, no. 6 (June 3, 2021): 1926. http://dx.doi.org/10.3390/nu13061926.

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The excessive consumption of nitrogen (N) and phosphorus (P), two vital nutrients for living organisms, is associated with negative environmental and health impacts. While food production contributes to a large amount of N and P loss to the environment, very little N and P is consumed as food. Food habits are affected by multiple regulations, including the dietary restrictions and dictates of various religions. In this study, religion-sensitive N-Calculator and P-Calculator approaches were used to determine the impact of religious dietary culture on the food N and P footprints of India in the major religious communities. Using 2013 data, the food N footprint of Hindus, Muslims, Christians, and Buddhists was 10.70, 11.45, 11.47, and 7.39 kg-N capita−1 year−1 (10.82 kg-N capita−1 year−1 was the national average), and the food P footprint was 1.46, 1.58, 1.04. and 1.58 kg-P capita−1 year−1 (1.48 kg-P capita−1 year−1 was the national average). The findings highlight the impact of individual choice on the N and P food footprints, and the importance of encouraging the followers of religion to follow a diet consistent with the food culture of that religion. The results of this study are a clear indication of the requirement for religion-sensitive analyses in the collecting of data pertinent to a particular country for use in making government policies designed to improve the recycling of food waste and the treatment of wastewater.

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swetnam, susan h. "Of Raspberries and Religion." Gastronomica 12, no. 2 (2012): 59–65. http://dx.doi.org/10.1525/gfc.2012.12.2.59.

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At the Monastery of St. Gertrude in Cottonwood, Idaho, evolving foodways have enabled Benedictine nuns to adapt to their evolving role as religious women over the past century. Early spare, simple foods reflected strict monastic practices inherited from the nuns’ enclosed European order, but physical labor and bishops’ insistence on outside service soon necessitated a more rich and balanced diet. After Vatican II, new mealtime practices that allowed sisters to converse during meals and choose dining companions (versus sitting in rank order in silence) helped them adjust to a new ethos of cooperative community. As the convent added a retreat ministry and mature professional women joined, mealtime options proliferated and old foodways were challenged. A contemporary emphasis on social justice and land stewardship is reflected in commitment to organic gardening and to purchasing food local, seasonal, fair-trade food. Cultivating the convent's extensive raspberry garden, in particular, invites these modern nuns to simultaneously affirm their continuing commitment to core Benedictine values and to the spirit of their patron, St. Gertrude of Helfta, and also to contemporary priorities.

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McClymond, Kathryn. "Religion, Food, & Eating in North America." Material Religion 12, no. 4 (October 12, 2016): 527–28. http://dx.doi.org/10.1080/17432200.2016.1242572.

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Bailey, Emily. "Religion, Food, and Eating in North America." Food, Culture & Society 19, no. 1 (January 2, 2016): 195–96. http://dx.doi.org/10.1080/15528014.2016.1145404.

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Zeller, Benjamin E. "Religion as Embodied Taste." Body and Religion 1, no. 1 (July 7, 2017): 10–30. http://dx.doi.org/10.1558/bar.32834.

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This article offers a model of conceptualising religion as taste. Using religion and food as a point of entry, it demonstrates how modelling religion as taste permits attention to such concepts as embodiedness, the place of the senses within religious experience, the relation of memory to experience, and the mediation of culture. I draw on the cognitive and biological science of taste, and argue that religion functions analogously to this sense, experienced through the brain, body, and mind. The article uses the intersection of religion and food, and religion and visual taste, to develop the theme of how culturally conditioned tastes emerge out of embodied experiences, with reference to memories, past experiences, and collective worldviews.

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Park, Junkyu, Mark A. Bonn, and Meehee Cho. "Sustainable and Religion Food Consumer Segmentation: Focusing on Korean Temple Food Restaurants." Sustainability 12, no. 7 (April 10, 2020): 3035. http://dx.doi.org/10.3390/su12073035.

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As demand for temple food has significantly grown, this study’s objective was to conduct a market segmentation analysis of temple food consumer motives in order to develop effective marketing strategies. The study identified six motives specific to Korean temple food consumption representing “health-oriented,” “ethical vegetarianism,” “meditative mindfulness,” “educational experience,” “taste,” and “environment protection.” Motives were then used to generate four distinct temple food groups named Highly Motivated, Vegetarian, Environment-Oriented and Minimally Motivated. This study provided useful information for the application of Korean temple food marketing strategies for destinations featuring this growing trend in culinary tourism.

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Hewamanage, Wimal. "A Critical Review of Dietary Laws in Judaism." International Research Journal of Engineering, IT & Scientific Research 2, no. 3 (March 1, 2016): 91. http://dx.doi.org/10.21744/irjeis.v2i3.44.

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In this article, the author has already discussed about laws in Judaism, that are the key dietary laws in Judaism, commentary of dietary laws, vegetarianism and Judaism, the slaughter house, and why there are especial laws in Judaism. As a religion, contained; a great history, literature, culture and ritualistic customs it shows its identity among other world religions. Having vegetarian food has been appreciated in Judaism in its early history like other world religions. As the second step it has been allowed for vegetarian and non-vegetarian food introducing some ethical instruction on the subject of kosher food, laws of ritual slaughter, slaughterer, torn apart for eating living beings. This can be considered as a norm in Judaism.

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Mandeville, Elizabeth, and Anna S. Meigs. "Food, Sex, and Pollution: A New Guinea Religion." Man 20, no. 3 (September 1985): 578. http://dx.doi.org/10.2307/2802483.

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Fuller, Robert C., and Daniel Sack. "Whitebread Protestants: Food and Religion in American Culture." Journal of American History 88, no. 4 (March 2002): 1605. http://dx.doi.org/10.2307/2700742.

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Miles, Margaret R. "Religion and Food: The Case of Eating Disorders." Journal of the American Academy of Religion LXIII, no. 3 (1995): 549–64. http://dx.doi.org/10.1093/jaarel/lxiii.3.549.

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Ramp, William, and Daniel Sack. "Whitebread Protestants: Food and Religion in American Culture." Sociology of Religion 63, no. 4 (2002): 546. http://dx.doi.org/10.2307/3712311.

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Taverner, Charlie. "Food, Religion and Communities in Early Modern Europe." Cultural and Social History 16, no. 5 (October 20, 2019): 666–68. http://dx.doi.org/10.1080/14780038.2019.1704450.

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Lascu, Dana-Nicoleta, Christopher Cotter, Mari Sato, and Timothy Wing. "Indicators of product quality: faith labels as branding tools." Innovative Marketing 12, no. 2 (September 14, 2016): 28–31. http://dx.doi.org/10.21511/im.12(2).2016.04.

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Halal and kosher foods are a growing sector in the food processing industry (Maddock, 2014). While halal and kosher labels primarily target Muslim and Jewish consumers adhering to laws that govern the production of “pure, safe, acceptable foods, consumers who do not follow either religion are increasingly showing a preference for foods with a halal or kosher label” (Maddock, 2014). This study attempts to assess whether consumers in the United States who do not follow either religion may perceive halal or kosher labels to signal a higher quality product. The study explores consumers’ understanding of the halal and kosher process, and attempts to identify the determinants of their assessments. Keywords: faith branding, kosher, halal, Islamic law, Jewish law, food marketing. JEL Classification: M31, K00

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Otunola, Gloria Aderonke, and Danik Martirosyan. "Choosing Suitable Food Vehicles for Functional Food Products." Functional Foods in Health and Disease 11, no. 2 (February 16, 2021): 44. http://dx.doi.org/10.31989/ffhd.v11i2.764.

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Globally, there is a growing demand for functional foods that provide health benefits without changing current dietary habits. However, the world is made up of diverse societies that consist of a wide range of individuals from different ethnic and cultural backgrounds associated with different food choices and preferences. Functional foods resemble traditional foods but have been designed and tailored to confer physiological and health benefits that go beyond their nutritional function. Of the seven-step cycle involved in functional food production, choosing a suitable food vehicle as a carrier of the bioactive components is essential. Therefore, this review explored the importance of food vehicles and how they can influence the acceptance of functional foods. Relevant scientific literature was electronically sourced from Google Scholar, Google, PubMed, databases of the Journals of Functional Foods in Health and Disease (JFFHD) and Bioactive Compounds in Health and Disease (BCHD) based on their mention or discussion of food choice and preference and food vehicles for food fortification or functional food production. These studies revealed that although functional foods are found virtually in all food categories, they are not homogeneously scattered over all segments of the growing market. Consumer demands and acceptance in terms of consumption patterns, ethnicity, culture, religion, and allergy, amongst others, need to be taken into consideration when choosing appropriate vehicles for functional food development.Keywords: food vehicles, functional foods, food fortification, food choice, food preference, fortification, phytonutrients, bioactive compounds

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Power, Madeleine, Neil Small, Bob Doherty, Barbara Stewart-Knox, and Kate E. Pickett. "“Bringing heaven down to earth”: the purpose and place of religion in UK food aid." Social Enterprise Journal 13, no. 3 (August 7, 2017): 251–67. http://dx.doi.org/10.1108/sej-06-2017-0035.

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Purpose This paper uses data from a city with a multi-ethnic, multi-faith population to better understand faith-based food aid. The paper aims to understand what constitutes faith-based responses to food insecurity, compare the prevalence and nature of faith-based food aid across different religions and explore how community food aid meets the needs of a multi-ethnic, multi-faith population. Design/methodology/approach The study involved two phases of primary research. In Phase 1, desk-based research and dialogue with stakeholders in local food security programmes were used to identify faith-based responses to food insecurity. Phase 2 consisted of 18 semi-structured interviews involving faith-based and secular charitable food aid organizations. Findings The paper illustrates the internal heterogeneity of faith-based food aid. Faith-based food aid is highly prevalent and the vast majority is Christian. Doctrine is a key motivation among Christian organizations for their provision of food. The fact that the clients at faith-based, particularly Christian, food aid did not reflect the local religious demographic is a cause for concern in light of the entry-barriers identified. This concern is heightened by the co-option of faith-based organizations by the state as part of the “Big Society” agenda. Originality/value This is the first academic study in the UK to look at the faith-based arrangements of Christian and Muslim food aid providers, to set out what it means to provide faith-based food aid in the UK and to explore how faith-based food aid interacts with people of other religions and no religion.

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Johnson, Greg, and Siv Ellen Kraft. "Standing Rock Religion(s)." Numen 65, no. 5-6 (August 29, 2018): 499–530. http://dx.doi.org/10.1163/15685276-12341510.

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Abstract This article addresses emergent religious formations at protest scenes in the broader context of indigenous organization and identity-building. Our central example is the Standing Rock protest in North Dakota, 2016–2017, a local encampment-based event that quickly expanded into an international indigenous peoples’ movement. We argue that religion was a key register in the camps, during direct actions, and in solidarity actions around the world, primarily expressed through a limited selection of key terms: water is sacred, water is life, Mother Earth, and ceremony. We argue, moreover, that these terms, and “ceremony” in particular, were a crucial medium of inter-group and up-scaled cultural translations, allowing local identities to come forth as a unified front. Invoking Standing Rock religion(s) as an instance of the broader category indigenous religion(s), we suggest that these identity formations belong to a globalizing indigenous religious formation, anchored in, yet distinct from, discrete indigenous religions, and today performed and mediated in diverse arenas, crisscrossing and connecting indigenous worlds. We are concerned with the translations and comparisons at play, and with the sentiments and moodiness of religion in this particular case, fueled by the cause (a planned pipeline on ancestral lands), the brutality of police encounters, and the sharing of ceremonies, food, and fires at the camps.

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Shipman, Dilistan, and Beril Durmus. "The Effect of Culture on Food Consumption; a Case of Special Religious Days in Turkey." Journal of Food Research 6, no. 2 (March 17, 2017): 92. http://dx.doi.org/10.5539/jfr.v6n2p92.

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Cultural beliefs and traditions influence the consumption and the preparation of certain foods especially in special times in different cultures. Religion and traditions in different cultures lead to restrictions of some food from the diet. Culture and religion influence food consumption patterns. This paper documents how culture, religion and traditional knowledge impacts the food purchasing behavior and food choices. Most people in Turkey are Muslims and traditionally, their food consumption is influenced by the culture especially in Ramadan which involves religious fasting days and Ramadan is a time to purify the soul, refocus attention on God, and practice self-discipline and sacrifice. “Şeker Bayramı” which symbolizes the end of the fasting, is the first day of Shawwal, and it is the 10th month of the Islamic calendar period in which people treat their guests to sweets and traditional desserts. “Kurban Bayramı” commemorates Ibrahim’s willingness to sacrifice his son Ishmael to show his faithfulness to Allah takes place 70 days after the end of Ramadan and during these days the meat of the slaughtered animal is shared with the poor and neighbors. The purpose of this paper is to investigate the role of Islamic beliefs and culture in moderating consumer’s attitudes, purchase intentions and consumption of food during these special days. A questionnaire was administered online among 297 participants and the responses were collated with factor analysis, independent sample T-test and ANOVA tests. The empirical research indicates variable food consumption practices during the Muslim festivals.

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Northcoot, Michael S. "Rubbish, Recycling and Religion: Indonesia’s Plastic Waste Crisis and the Case of Rumah Kompos in Ubud, Bali." International Journal of Interreligious and Intercultural Studies 3, no. 1 (April 28, 2020): 1–19. http://dx.doi.org/10.32795/ijiis.vol3.iss1.2020.680.

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Indonesia is the second largest global source of marine plastic after China. Plastic waste, together with toxic smoke from extensive unregulated rubbish burning in homes and businesses, are grave public health threats in Indonesia. This paper presents a case study in Ubud, Bali of a community-based recycling and waste sorting project - Rumah Kompos –which demonstrates the potential of religious wisdom and belief to contribute to help solve Indonesia’s waste problem. The cultural role of religions in the case study is part of a larger Indonesian, and world religions, phenomenon in which churches, mosques and temples, and faith-based schools (and in Indonesia Islamic boarding schools or pesantren) have made efforts to sponsor pro-environmental behaviours at local community level. The paper also recalls the relevance of anthropological studies of religion, especially Mary Douglas’ classic study Purity and Danger, in understanding the connected genealogies of waste and religion. Douglas theorises that identification and regulation of hazardous and ‘polluting’ practices, concerning bodily fluids, food, clothing, housing, habitable land, potable water and sexual relationships was central to the social role of traditional religions. The disturbance to this long-established function of religion occasioned by the speed and scale of adoption of modern technological innovations, and of a modern ‘consumer lifestyle’, points to an under-studied dialectic between religion and waste which, in a nation as religiously active as Indonesia, ought to be included in both the conceptualisation of, and policy-making concerning, plastic and waste management.

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Raman, Varadaraja V. "FOOD: ITS MANY ASPECTS IN SCIENCE, RELIGION, AND CULTURE." Zygon® 49, no. 4 (November 18, 2014): 958–76. http://dx.doi.org/10.1111/zygo.12137.

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Ezzy, Douglas. "Food, Sex and Strangers: Understanding Religion as Everyday Life." Journal of Contemporary Religion 29, no. 3 (September 2, 2014): 569–70. http://dx.doi.org/10.1080/13537903.2014.945775.

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Yoacham, Javier. "Food, sex & strangers: understanding religion as everyday life." Culture and Religion 15, no. 2 (April 3, 2014): 252–54. http://dx.doi.org/10.1080/14755610.2014.912878.

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Perdibon, Anna. "Food, festival and religion. materiality and place in Italy." Culture and Religion 20, no. 1 (January 2, 2019): 126–28. http://dx.doi.org/10.1080/14755610.2019.1572293.

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Cohen, Adam B. "You can learn a lot about religion from food." Current Opinion in Psychology 40 (August 2021): 1–5. http://dx.doi.org/10.1016/j.copsyc.2020.07.032.

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Jores, Drend, Mohamad Taha Arif, and Md Mizanur Rahman. "Factors Associated with Food Hygiene Practices Among Street Food Vendors in Padawan, Sarawak." Borneo Journal of Resource Science and Technology 8, no. 1 (June 28, 2018): 56–65. http://dx.doi.org/10.33736/bjrst.824.2018.

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The safety and quality of street foods are still questionable. Street food vendors are often poorly educated and untrained in food safety with lack of food safety knowledge and poor hygiene practice. This study aims to identify the factors associated with hygienic practice of food safety among the streets food vendors in Padawan district, Sarawak. This was a cross-sectional study conducted in Padawan, Sarawak. Data was collected by face to face interview using a validated structured questionnaire. The practice of food safety was observed using a structured observation checklist. Data entry and analysis was done by SPSS version 22.0. A p value <0.05 was considered as statistically significant. A total of 117 street food vendors were interviewed. The mean (SD) age was 41.0 (11.8) years. Three-fifths (62.9%) of the respondents had secondary level of education and higher. The mean (SD) duration of vending was 7.2 (6.7) years. Only 35.9% of the street food vendors received at least one training on food safety. Bivariate analysis revealed that religion, knowledge and attitude appeared to be statistically significant predictors of food safety and hygiene practice. However, multinomial regression analysis revealed that only religion appeared to be important predictor of food safety and hygiene practice (AOR = 14.730, 95% CI: 1.267, 171.228). Although this study failed to establish a statistical significant association between knowledge and attitude with the hygiene practice due to inadequate sample size, some relationship does seem to exist, suggesting that food safety knowledge is vital for all street food vendors to have the necessary skills to enable them to handle food hygienically and ensure food sold is safe for consumption. Keywords: Food safety, food vendors, hygiene practices, Malaysia, Sarawak

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Heiman, Amir, Ben Gordon, and David Zilberman. "Food beliefs and food supply chains: The impact of religion and religiosity in Israel." Food Policy 83 (February 2019): 363–69. http://dx.doi.org/10.1016/j.foodpol.2017.07.007.

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Scharnick-Udemans, Lee-Shae Salma. "Religion: The Final Frontier of the Rainbow Nation." Religion and Theology 27, no. 3-4 (December 8, 2020): 250–74. http://dx.doi.org/10.1163/15743012-02703005.

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Abstract This article assesses the ways in which religious diversity and religious pluralism are asserted and negotiated within the context of contemporary South Africa through scrutinising the Christian Friendly Products campaign which advocates against the ubiquity of the halaal food symbol and halaal food in South Africa. Halaal is an Islamic term, which refers to food products that are ritually permissible for consumption by Muslims. The campaign claims that the visible presence of halaal food in public spaces undermines the rights of Christian consumers, is an affront to the beliefs of Christians, and is a presage to the impending Islamisation of South Africa. In claiming that religion is the final frontier of the rainbow nation, this article argues that the myth of rainbowism, once wielded as a peacemaking gesture and nation building tool, has projected inaccurate representations of religious coexistence and difference in South Africa that obscure and minimise growing religious conflict and tension.

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Hassan, Yusuf, and Jatin Pandey. "Examining the engagement of young consumers for religiously sanctioned food: the case of halal food in India." Young Consumers 21, no. 2 (November 1, 2019): 211–32. http://dx.doi.org/10.1108/yc-01-2019-0940.

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Purpose Religion plays an important role in promoting and inhibiting consumption of goods and services. Halal food, for instance, represents one such food permitted by Islam. Within a broader category of consumers for religiously sanctioned products such as halal food, young consumers represent an important segment, as they have a high lifetime value, thereby requiring special attention. This study aims to identify and examine individual and social factors that can foster young consumer’s engagement for halal products. Design/methodology/approach An inductive research approach using the Gioia method has been used to develop broader themes for discussion. The authors have also proposed a model for engaging young consumers for religiously sanctioned dietary products. Findings The paper provides empirical insights into the interplay of identities and value sources that encourages or forbids consumer engagement for halal products. Practical implications Globally, the halal food industry has been estimated to be worth $580bn, and it is growing at an average rate of 7 per cent annually. Marketers, thus, need to be aware of diverse consumers’ needs to provide a customized offering; they have to cater to adherent customers of these religiously sanctioned products by being sensitive to intricacies that make such food items consumable. The study will help marketers to better align their promotional strategies with the needs and requirement of young consumers. Originality/value In this paper, the authors have operationalized repeated interaction and associated consumption in the context of halal food to understand how religion and other factors play a role in strengthening or weakening consumer engagement. To the best of the authors’ knowledge, no study has been done to understand young consumer’s engagement for halal food products in the Indian context. India being a land of multi-religion and multi-culture, such studies can provide rich insights.

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Baral, Raj Kumar, and Swarnim Raj Lamsal. "Food Habits in the Indian Subcontinent: Making of Cultural Identities." SCHOLARS: Journal of Arts & Humanities 3, no. 2 (August 28, 2021): 13–23. http://dx.doi.org/10.3126/sjah.v3i2.39416.

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This article analyses some popular eating habits in the Indian subcontinent, considering its diversity in its history, especially during the time of colonialism and its religion. Based upon the religious scriptures and postcolonial theorists like Shaobo Xie and Homi K. Bhabha, the article argues that food has its implications beyond the kitchen where it is cooked. Consciously or unconsciously, history and religion have dictated our food choices. Taken together, the references provide new insights into some of the common food items of the Indian subcontinent, showing them as distinct identity markers. Such analysis can help relate our food habits to a broad context and open new avenues to understand the cultural identity of humans through their dietary choices.

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Taylor-Poleskey, Molly. "Christopher Kissane, Food, Religion and Communities in Early Modern Europe." Cultural History 9, no. 1 (April 2020): 132–34. http://dx.doi.org/10.3366/cult.2020.0215.

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Alicino, Francesco. "Religion and Sustainable Food in the Age of Consumer Culture." RIVISTA DI STUDI SULLA SOSTENIBILITA', no. 1 (June 2014): 101–24. http://dx.doi.org/10.3280/riss2014-001007.

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Lyall, David. "Koepping, Elizabeth. 2008.Food, Friends and Funerals: On Lived Religion." Practical Theology 2, no. 2 (May 12, 2009): 306–7. http://dx.doi.org/10.1558/prth.v2i2.306.

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Vinten, Gerald. "Book Review: Whitebread Protestants. Food and religion in American culture." Journal of the Royal Society for the Promotion of Health 122, no. 3 (September 2002): 201. http://dx.doi.org/10.1177/146642400212200330.

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Price, Joseph L. "Whitebread Protestants: Food and Religion in American Culture. Daniel Sack." Journal of Religion 83, no. 4 (October 2003): 618–19. http://dx.doi.org/10.1086/491411.

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Whitney Sanford, A. "WHY WE NEED RELIGION TO SOLVE THE WORLD FOOD CRISIS." Zygon® 49, no. 4 (November 18, 2014): 977–91. http://dx.doi.org/10.1111/zygo.12133.

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Bouley, Bradford A. "Christopher Kissane. Food, Religion and Communities in Early Modern Europe." American Historical Review 124, no. 5 (December 1, 2019): 1954–55. http://dx.doi.org/10.1093/ahr/rhz1176.

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Zalipour, Arezou, and Ann Hardy. "Women, Religion, and Food: Indian Diasporic Film in New Zealand." Women's Studies 45, no. 8 (November 2, 2016): 775–89. http://dx.doi.org/10.1080/00497878.2016.1232026.

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Mulhern, Aldea. "What does it mean to ‘eat Jewishly?’: authorizing discourse in the Jewish food movement in Toronto, Canada." Scripta Instituti Donneriani Aboensis 26 (April 13, 2015): 326–48. http://dx.doi.org/10.30674/scripta.67460.

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This article examines the development of ‘eating Jewishly’ among participants at Shoresh Jewish Environmental Programs in Toronto, Canada. Participants at Shoresh construct and draw upon Jewish tradition in order to resolve gaps between the is and the ought of the conventional food system, and to a lesser extent, the narrower food system of kashrut. ‘Eating Jewishly’ re-positions religious orthodoxy as one in a set of authorizing discourses, subsuming all Jewish eating acts under one rubric. ‘Eating Jewishly’ thus departs from standard narratives of Jewish eating as either eating kosher, or eating traditional Jewish foods. I use a theory of authorizing discourse to show the conditions of possibility through which Shoresh develops their intervention as Jewish. I conclude that such authorization practices are a key form of productive constraint in the formation of Shoresh’s lived religion, and in the formation of religion as a framework for social good.

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Muhamad, Nazlida, Munirah Khamarudin, and Waida Irani Mohd Fauzi. "The role of religious motivation in an international consumer boycott." British Food Journal 121, no. 1 (January 7, 2019): 199–217. http://dx.doi.org/10.1108/bfj-02-2018-0118.

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PurposeReligion as a cultural element has the potential to drive a strong boycott campaign. Previous studies acknowledge the role of religion in consumer boycotts yet did not investigate its role in influencing the very core of consumers’ motivation to participate in religion-based boycott. The purpose of this paper is to explore the fundamental nature of religious influence in an international religion-based consumer boycott. The research model tests the role of intrinsic religious motivation as the root of Muslim consumers’ motivational factors to participate and their intention to boycott US food brand.Design/methodology/approachThe study adopted the Hoffman’s’ (2013) consumer boycott model to test the hypotheses. Survey method is used to collect primary data from Muslim millennials in a northern state of Malaysia. The study tested its five hypotheses on a data set of 325 cases using structural equation modelling (partial least squares regression).FindingsThe findings support the primary role of religion influences underlying boycott motivation factors. The intrinsic religious motivation is related to all the four boycott’s motivation factors (i.e. attitudes towards boycotting the brand, subjective norms, make a difference, self-enhancement), and indirectly contributing to intentions to boycott US food brand through the constructs of self-enhancement, subjective norms and attitudes towards the boycott.Research limitations/implicationsThe study is a cross-sectional in nature, confined to one US food brand. The findings may be limited to Muslim millennials in the same region or similar cultural background of the country surveyed.Practical implicationsBusinesses may want to consider working with social agencies involved in a religion-driven consumer boycott in mitigating negative influences of such boycott on brands.Originality/valueThe study shows the root of consumers’ motivation to participate in an international religion-based consumer boycott, i.e. intrinsic religious motivation, by illustrating the mechanisms of religious influences (i.e. intrinsic religious motivation) on consumers’ intention to participate in Islam-driven boycott.

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Upreti, Yadu R., Sheri Bastien, Birgitte Bjonness, and Bhimsen Devkota. "Socio-ecological Factors Associated with Snacking Behaviors of Basic School Students in Nepal." Current Research in Nutrition and Food Science Journal 8, no. 3 (December 28, 2020): 774–84. http://dx.doi.org/10.12944/crnfsj.8.3.10.

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Consumption of unhealthy snack foods among young children in low-and-middle-income countries is high and Nepal is no exception. A quantitative cross-sectional study was conducted among 259 students to investigate their snacking behaviors and examine factors that influence the behavior from a socio-ecological Framework. The study used self-reported questionnaires, food recall diaries, and participant observation forms to collect data. Students' snacking behavior was the dependent variable where as age, sex, grade, parent's education, parent's sources of income, religion, ethnicity, family type, and living arrangements were the independent variables. Chi-square test and logistic regression were applied to analyze the results. The main findings of the study indicate that 89 percent of students consumed school snacks regularly, including unhealthy snacks, which were either commercially prepared junk foods bought from nearby vending shops and grocery stores or deep-oil-fried snacks food prepared at the school canteen. Bivariate analysis shows that age, grade, father's education, and the student's religion were significantly associated with snacking behaviors of students. The multivariate analysis indicates that grade (aOR= 0.259, P < .05) and religion (aOR= 0.373, P < .05) were the significant predictors. The snacking behaviors among basic level students are influenced by multilevel factors, which is consistent with the socio-ecological model. The study's findings further suggest that comprehensive and effective school-based nutrition education interventions are necessary to promote healthy snack consumption behaviors of students.

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Journal articles on the topic 'Food and religion'

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