Investigating Religious Beliefs, Consumption and Interreligious Dissimilarities and Similarities in Low Income Countries: A Mixed Research with Reference to Traditionalist, Christian and Muslim Consumers in Burkina Faso
Theophile Bindeoue Nasse
Thomas Sankara University (Burkina Faso); Saint Thomas d’Aquin University (Burkina Faso); University for Development Studies, Wa Campus (Ghana). |
AbstractThe purpose of this research is to show the relationships between the degree of beliefs and the consumption behaviour and the reverse effect. A previous research has presented the results related to Muslim consumers; however, the present research originality or added value is that it includes Christian consumers and Traditionalist consumers living in the same context. This is a mixed method approach, that is to say a combination of a qualitative approach and a quantitative approach. Qualitative data was recorded with a voice recorder through semi-structured interviews with the respondents; and the qualitative data is transcribed by hand. The collection of quantitative data is performed using a questionnaire, and the analysis of the data was made with some softwares, especially three different types: Sphinx² -V5, Sphinx IQ and Sphinx IQ2. The results show that religiosity influences consumption behaviour with some interreligious differences and similarities, but also that consumption behaviour influences religiosity. |
Licensed: |
|
Keywords: |
|
Received: 12 June 2020 |
|
Funding: This study received no specific financial support. |
Competing Interests:The author has declared no conflicts of interest with respect to the research paper. |
Acknowledgement:The author will like to thank the editorial board of the International Journal of Social Sciences Perspectives, and all the respondents. |
1. Introduction
Various studies in several context have demonstrated some strong associations between religious beliefs and consumption (Baazeem, 2015; Campanella, 2016; Mokhlis, 2010). A previous exploratory study on the topic of religious beliefs and consumption was made on Muslims consumers and the outcomes show a strong correlation between religious beliefs and the consumption behavior in the same context (Nasse, Ou, Edraogo, & Sall, 2019). The present research aim to extend the topic by carrying the research far in order to observe if the degree of beliefs can influence the consumption behavior. The main religions of Burkina Faso are Christianity, Islam and Aminism (Nasse, Carbonell, & Tchokomakoua, 2019). Thus, the present research paper is focused on consumers that are experienced Christians, Muslims and Traditionalists. Religion is a major element that influence consumption in the context (Diop, 2012); (Nasse et al., 2019) and it is necessary to bring out the following question: What are consumption similarities and dissimilarities of the religious believers in Burkina Faso?
The present research main objective is to determine the relationships between religious beliefs and consumption behavior. In addition, there are two specific objectives. The first objective is to find out if religiosity is strongly associated to the consumption behavior. The second objective is to find out if the reverse effect is verified too, i.e. if the consumption behavior is strongly related to the religiosity. The subsequent section puts an emphasis on the different concept and theories that concern the present research.
2. Review of the Literature
This concept is defined by Allport and Ross (1967) as the fact of being religious, and Mokhlis (2006) as a set of religious beliefs that a given society could identify itself into. Patel (2010) defines religiosity as one’s degree of devotion to a particular religious affiliation. Shachar, Erdem, and Fitzsimons (2011) define religiosity of the core element of a religious person that is expressed in his/her behavior or attitude. Marhana, Adam, and Omar (2012) define religiosity as a bi-dimensional concept that comprised an intrinsic level of beliefs and an extrinsic level of beliefs. For Nasse et al. (2019) religiosity is the degree to which a believer is committed and engaged to God, and that can be measured by the attachment to religious activities or precepts and the devotion to charity. After the definition of religiosity it is good to define the concept of consumer behavior.
2.2. Consumption Behavior
Marhana et al. (2012) view consumption behavior as a socially accountable attitude or way of consuming different type of products, something that shows that the consumer has a consciousness rising of protecting the environment within which s/he lives. Agarwala, Mishra, and Singh (2017) portray the consumption behavior as the attitude that consumers do adopt towards some given products. Nasse et al. (2019) have defined the consumption behavior, as the approach in which consumers select, inspect, and assess some products, and then make their decisions in term of what to purchase, to consume in agreement with their quality, taste, advertising or price. The literature review also shows the underpinning theories of this research.
2.3. Underpinning Theories
In this research, it is a question of bringing out the different theories that are in line of topic. The following line starts with the sustainable development theory.
2.3.1. The Theory of Sustainable Development and Consumption.
The defenders of the theory of sustainable development emphasize that the consumer has a responsibility towards future generations, which is the assurance that actions implemented in the present moment should not have some negative consequences on the well-being of future generations. For Van den Bergh and Nijkamp (1991); Bidan (2010) and Nassè, Ouédraogo, and Diop (2016) consumers should avoid unethical actions or attitudes that harmful to the environment that people are living in. As a result, it is vital to have a consciousness raising about ethics in consumption. The reasonable consumer should make a good choice of the products that are environmentally responsive. To protect and preserve the environment for future generations sake, the consumer should be a role model of the social responsibility in term of consumption what my bring manufacturer or companies managers to practically implement the corporate social responsibility. Hence, companies should play an important role by bringing out some product with biodegradable packaging or some products that are environmental friendly and make sure that consumers’ actions could not harm the environment. The next section presents the individualistic theory.
2.3.2. The Individualistic Theory and Consumption.
The supporters of the individualistic theory find that personality and individual characteristics have an impact on the consumption behavior (De Mooij & Hofstede, 2011; Frank, Enkawa, & Schvaneveldt, 2015; Hofstede & McCrae, 2004; Luna & Gupta, 2001; Nasse et al., 2019; Shavitt, Torelli, & Lee, 2008). One’s individual experience about consumption could have an influence on his or her consumption choices. However, in the African context consumption seems to be collective.
2.3.3. The Collectivist Theory and Consumption
The collectivist theory is a pure contradiction to the individualistic theory. The collectivist approach states that society or group consumption behaviors are the ones that affect the individual ones because the individual always lives within a given society or group where s/he shares several values (Arnould & Thompson, 2005; Claussen, Ko, & Rinehart, 2008; De Mooij, 2003; Nasse et al., 2019). Thus, consumption is a collective phenomenon, particularly in sub-Saharan Africa. One’s consumption patterns are the results of the society or the group s/he belongs to.
The literature shows that there is little research on the topic in the West African environment (Diop, 2004). In addition, the collectivist theory, the sustainable development theory are the theories that are given full consideration, as consumption is a collective phenomenon, particularly, in the African context (Nasse et al., 2019; Nassè, 2018) and also because nowadays consumption bears a sustainable dimension in order to protect the environment, human beings are living for the sake of a responsible and an ethical legacy to future generations. The conceptual framework here suggests that religious beliefs in the context leads to some selection criteria in term of consumption; however the consumption of drinks may bring dissatisfaction, diseases, disagreements because of inappropriate norms. Therefore, it is suggested that there should be a rigorous segmentation and an innovative segmentation of the drinks’ market, as a solution to the numerous challenges faced (see Figure 1 above).
2.3.4. The Research Assumptions Hypotheses and Research Model.
There are two research assumptions to verify in the research model (see Figure 2 in appendices):
H1: Religiosity is strongly associated to consumption behavior.
H0: Religiosity is not strongly associated to consumption behavior.
H2: Consumption behavior is strongly associated to religiosity.
H0: Consumption behavior is not strongly associated to religiosity.
3. Methodology
The methodology starts with the epistemological posture.
3.1. Epistemological Posture
The philosophical stance of the present research is the post-positivism standpoint. For Creswell (2014) post-positivism stance challenges the positivism view, by showing that there is not a pure objectivity or truth concerning scientific knowledge that is focused on studies about human behavior. Thus scientific knowledge may be imperfect and antifoundational (Phillips & Burbules, 2000).
3.2. Participants
Some criteria are used to select respondents to the present research. The age ranges from 10 to 65 years and above, to make sure that respondents are able to understand the questions. To respect gender equality the research includes both women and men who are Christians, Muslims and Traditionalists. For further, the research takes into account the literates and the illiterates to improve and diversify the views. Finally, the research also considered the social class ranging from very poor, poor, rich, to very rich.
3.3. Context
The field of research is the city of Ouagadougou, in the Kadiogo province. Ouagadougou is the capital city and it has an important concentration of the population that is multicultural. It is in this context that there is a considerable number of Christian, Mulim and Traditionalist consumers.
3.4. Research Instruments
For the qualitative research, a semi-structured interview guide is used after its validation by some lecturers. The number of themes of the interview guide is twenty-one (21). For the quantitative research, a questionnaire of 39 questions is used. The scale of Allport and Ross (1967) is partially adapted into the research context. The different items are measured on a four (4) points Likert scale. The questionnaires and the interview guide are validated and pre-tested, to be sure that the respondents understand the different concepts, themes and questions.
3.5. Sampling Technique and Sample Frame
This is a simple random sampling that is combined with the snowballing technique. Respondents are randomly chosen and they are given the same chance of selection. To increase the respondents’ number, the selected experienced consumers of industrial drinks at their turn invite some other experienced consumers who have the devotion to participate to the research.
The present research also indicates the details of the sample frame. Conferring to the national statistics, the total population of Burkina Faso in 2010 is 14, 017, 262 inhabitants (INSD, 2010)). Christians represent 23.2%, Muslims represent 60.5%, Traditionalists represent 15.3%, other religions represent 0.6% and those without religion represent 0.4% of the total population. Christians, Muslims and Traditionalists represent 99% of the total population, which is 13,877089.38 inhabitants. The database of potential respondents from which the participants are drawn for this study is 13,877089.38 believers. Applying these statistics to the study area, Ouagadougou has a total population of 1,915,102 inhabitants. Applying the 99% of national percentage of Christians, Muslims and Traditional believers to the total population of Ouagadougou, it is estimated that 1,895,951 believers of three combined religions live in Ouagadougou. The final sampling frame, from which, the sample size is drawn for the research is 1,895,951 believers.
3.6. Sample size
The size of the sample is assessed using the formulation by Ganassali (2009), n ꞊ (p x (1-p)) / (e /1.96)²; p=the observed percentage e=maximum error. The number of respondent to question for an error of .45% is n ꞊ .25 / (.045 /1.96)² ꞊ 474 respondents. The quantitative research respondents’ number is 502. The qualitative research respondents’ number is 17. The total number of respondent is therefore 519, which is broadly representative.
3.7. Data Collection and Data Analysis
Both the qualitative data and the quantitative data are collected for a period of two (2) years in French language. Homogeneity and saturation are the criteria that are used to stop the qualitative data collection; the saturation is gained at the 14th interview. For participants that are illiterate of French, a local language is used for the interviews recording and for the questionnaire filling. Then the data is translated from French into English before its exploitation.
After, its transcription by hand, the qualitative data is coded and a content analysis is made to bring out the significant verbatim and themes. The quantitative data is processed using three types of softwares: Sphinx Survey-V5, Sphinx IQ, and Sphinx IQ2. The qualitative data and the quantitative data are completed by some observations.
3.8. Validation of the Research:
The chosen instruments make it possible, what the researcher wants to measure with accuracy (Carrino, Poujol, & Bertrandias, 2010). The post validation of the qualitative data and the quantitative data is done and it is found that the respondents restate the same views. The values of the Alpha of Cronbach illustrate that the different items are sufficiently correlated and homogeneous (see the following Table 1 below).
| Variables | Number of items |
Alpha of Cronbach |
Conclusion |
| Religiosity | 20 items |
0.84 |
Sufficiently correlated |
| Consumption behavior | 9 items |
0.67 |
Sufficiently correlated |
| *α > 0.60 |
3.9. Unit of Analysis and Ethical Considerations
The unit of analysis is the consumer of non-alcoholic industrial drinks being either Christian, Muslim or Traditionalist.
In terms of ethical considerations, religious beliefs and consumption behavior being a little bit a taboo subject in the context the information given by respondent is handle with attentiveness and a full respect of their identity and personality. Another consideration is that the researcher has given full respect to the different religious affiliations and thus, respondents are never interviewed or questioned in their worship places.
4. Results of Research
The quantitative research total sample is 502 respondents. The total quantitative sample is composed of .8% animists; of 61.75% Christians and Muslims 37.45 % (see Table 6 in the appendices). For the qualitative research, an interview guide with the 21 questions previously described is used. The total sample is 17, with Christians (11 respondents), Muslims (4 respondents) and animists (02 respondents) of both sexes (see Table 5 in the appendices).
4.1. Religiosity and consumption behavior
H1:Religiosity is strongly associated to consumption behavior.
H0: Religiosity is not strongly associated to consumption behavior.
| Variables | Results |
Relationship |
| "Religiosity" and "consumption behavior" | p = < .01; df = 400 and χ² = 3358.98 |
Very significant |
| "Consumption behavior" and "religiosity" | p = < .01; df= 2730; χ² = 33791.95 |
Very significant |
| *p< .05 |
The following Table 2 shows the quantitative results of the crossing of "religiosity" and "consumption behavior". The crossing of "religiosity" and "consumption behavior" shows that the values of p and the values of χ² are very significant. The result shows that the relationship is very significant with p = < .01, df = 400 and χ² = 3358.98; this result rejects the null hypothesis and confirms the alternative hypothesis.
The various interviews carried out show that what the respondents have said is very important. Consumers with a high degree of religiosity have a tendency to forbid or moderate alcoholic beverages consumption and to rather favor non-alcoholic beverage consumption. As evidenced by the responses of the interviewees:
"I am a Christian and I practice my religion. (…) My religion allows the consumption of non- alcoholic drinks and I consume ; I have just taken an ornge juice and Coca cola, but it is said that excess in everything is not good. As I said for industrial alcoholic beverages we have to be careful" (Respondent 5, man, married, rich)"I am a muslim and I practice my religious beliefs. (...) .euh my religion does not ban the consumption of industrial non-alcoholic drinks. My religion rather bans the consumption of industrial alcoholic drinks."(Respondent 7, Woman, 27 years old)
”I am a traditionalist. For instance it depends. It is not allowed to use alcohol to make traditional sacred rituals. Only non-alcoholic drinks are used in this case."(Respondent 16, man)
4.2. Consumption Behavior and Religiosity
H2: Consumption behavior is strongly associated to religiosity.
H0: Consumption behavior is not strongly associated to religiosity.
Table 2 shows the quantitative results of the crossing of "consumption behavior" and "religiosity". The crossings of the variables were thus carried out in an opposite direction to see if the reverse effect is also very significant. The crossing of "consumption behavior" and "religiosity". The result of this crossing shows that the relationship between the variable "consumption behavior" and the variable "religiosity" is highly significant with p < .01, df = 2730 and χ² = 33791.95 . This result rejects the null hypothesis and concludes that there is a relationship between "consumption behavior" and "religiosity".
The qualitative data also confirms that consumption affects the religious beliefs (religiosity). As an illustration some respondents show that consumption should be moderated because of religious beliefs.
“I am going to church. I think I am in a strong position. I am strongly committed to my religion. (…) Hum, the passage that I can uh that comes to mind is the passage where the Apostle Paul says that whoever destroys the body, his body, God will destroy him/her because his body does not belong to him/her. So I consider that an exaggerated consumption of soft drinks can help to destroy the body by bringing diseases. My religion excludes the abuse of non-alcoholic industrial drinks. (...) I will take the non-alcoholic industrial drink; just as I cannot stand alcohol." (Respondent 3)
The content analysis of 17 semi-structured interviews helped out five (5) themes (see Table 3 in the appendices). Furthermore, the classification (see Table 4 in appendices) provides information on the popularity of non-alcoholic industrial beverages, the brands’ nature and a classification of the most popular industrial drinks. In this sense, it also allows companies operating in the sector to build innovative strategies to fit consumer needs.
4.3. Additional Quantitative Results
The equation of the model is in the form: Yi = a + b1X1 + b2X2 + ... bnXn + e (Carricano et al., 2010, p.162) where,
Yi = religiosity.
a = a constant.
X1 = purchase of non-alcoholic industrial drinks.
X2 = consumption of non-alcoholic industrial beverages.
X3 = taste of non-alcoholic industrial drinks.
X4 = packaging of non-alcoholic industrial beverages.
X5 = advertising of non-alcoholic industrial drinks.
X6 = prices of non-alcoholic industrial beverages.
X7 = lower prices for non-alcoholic industrial drinks.
X8 = quality of non-alcoholic industrial beverages.
X9 = measures taken with respect to non-alcoholic industrial beverages.
e = error.
The results of the research show the model equation:
This equation shows that the most influential parameters are seven (7). The data relating to the significance of the parameters are:
· Purchase: coefficient = .14 ; standard deviation = .98 ; p-value = < .01;
· Consumption: coefficient = - .12 ; standard deviation = 1.00 ; p-value = < . 01;
· Taste: coefficient = .53 ; standard deviation = .96 ; p-value = < .01 ;
· Packaging: coefficient = - .52; standard deviation = 1.03; p-value = < .01;
· Advertising: coefficient = .47 ; standard deviation = 1.09 ; p-value = < .01 ;
· Price: coefficient = - .29; standard deviation = 1.22; p-value = < .01;
· Price reduction: coefficient = .14; standard deviation = 1.22; p-value = < .01;
There are seven (7) parameters that account for 73.43 % of the variance of the explained variable, which is religiosity. The seven (7) parameters that have a significant effect are: the purchase; the consumption; the taste; the packaging; the advertising; prices; the prices reduction. Therefore, there are two (2) parameters that do not have significant effects: the quality and the measures taken. Concerning the quality indicator, the model accounts for 73.43 % of the variance of religiosity, with a multiple correlation coefficient: R = .86; a p-value of R: p(R) = < .01; a Fisher coefficient: F = 195.08; a p-value of F: p (F) = < .01.
Once the model equation is determined, the following section discusses the results.
5. Discussion
5.1. Religiosity and Consumption Behavior
The literature review, and the results of previous studies reveal a relationship between religiosity and consumption (Mokhlis, 2010; Nasse et al., 2019; Patel, 2010) in Islamic religious environment. The comparison of the theoretical results and the empirical results show that religiosity is strongly associated to the consumption behavior. The present research is made on three (3) distinctive type of religious consumers that are Christians, Muslims and Traditionalists in West Africa. Though the results show that the religious affiliation is a differential factor that affects the consumption behavior, the degree of belief (religiosity) is the similar remarkable factor that influences the consumption behavior.
5.2. Consumption behavior and Religiosity.
Secondly, former studies have shown that the higher the degree of beliefs, the more the consumer tends to conform to his/her religion consumption principles (Mokhlis, 2008, 2010; Nasse et al., 2019; Razzaq, Ansari, Razzaq, & Awan, 2018). According to Fam, Waller, and Erdogan (2002) the religious consumers have an attitude that leads them to select their meals and drinks; Fam et al. (2002) demonstrated that Muslims and Protestants who are strict prohibit the consumption of alcohol, and also that Muslims do not eat pork. The present research shows that the consumption behavior also affects the consumers’ religiosity. In Burkina Faso, Traditionalists are allowed to consume alcoholic industrial drinks with moderation; Catholic Christians are also allowed to consume industrial alcoholic beverages in a moderate way, while Evangelical Christians and Muslims are not allowed to consume alcoholic industrial drinks at all. However, some observations show that Christian, Muslim and Traditionalist consumers are always attending the same religious ceremonies or feasts (Christmas, Easter, Christening ceremonies, Ramadan, Tabaski, Traditional celebrations and ceremonies) where a form of syncretic consumption is an evidence. In this regard, some people bear at least a name from these three religions (a Christian name plus a Muslim name and a Traditional name). Therefore, field observations and the results of the quantitative research as well as the results of the qualitative research show that the consumption behavior also affects the degree of beliefs (religiosity) of consumers. As a result, when the consumption behavior is more oriented towards the non-alcoholic industrial beverages the degree of belief is high.
6. Contributions to Research
6.1. Methodological Contributions
The methodology adopted here can be used for other research purposes. The approach is characterized by a triangulation of tools and a triangulation of methods.
6.2. Conceptual Contributions:
The research allows the critical reexamination and redefinition of some pre-existing concepts such as ‘consumption behavior’ and ‘religiosity’. Thus, consumption is viewed throught its divergent dimension and its cohesive dimension. The reexamination of the concept of religiosity in the context shows a polytheist dimension of beliefs related to traditionalists and syncretic beliefs, and a monotheist dimemsion of beliefs related to Christianity and islam in a new context and what enrich the literature. Religiosity has a syncretic dimension that is more tolerant and cohesive in term of consumption, by accepting both divergents consumption decisions and cohesive or convergent consumption decisions of the different religious groups studied here. Syncretic religiosity is characterised by tolerance, moderation, acceptance of consumption differences, what is different from the normal dimension of religiosity that is more fanatic.
6.3. Theoretical Contributions
The present research confirms the theories on consumption, such as the Culturalist and the Collectivist views on consumption. However, the context is a new context, and the new theoretical foundation is that religiosity and consumption have an impact on each other, such in a way that religious differences are a source of divergent consumption whereas religious similarities are a source of a cohesive consumption in term of consumption.
6.4. Managerial Contributions
This paper provides marketing managerial contributions, by showing that religious beliefs and consumption can lead to a rigorous segmentation of the beverage market, to meet the core needs and expectations of Christian, Traditionalist, and Muslim consumers in view of consumption similarities and consumption dissimilarities. Thus, diversification and high production can solve an increase need of industrial drinks often expressed especially by religious consumers on some special days (Christmas, Easter, Ramadan, Tabaski and traditional ceremonies’ days) because some consumers want some products that respond to their consumption norms (Al-Hyari, Alnsour, Al-Weshah, & Haffar, 2012; Diop, 2012; Nasse et al., 2019; Nassè, 2018). Then, for some consumers, the content of non-alcoholic industrial beverages must meet the consumption standards. Similarly, lower prices for non-alcoholic industrial beverages will help to solve problems in terms of food needs, given the low purchasing power of the vast majority of consumers:
"I am going to invite manufacturers of non-alcoholic beverages, and industrial alcoholic beverages, to respect manufacturing standards and to closely monitor the sale of their products, because nowadays we see the sale of some industrial drinks that are out-of- date, which is not good for the consumers and also they should reduce the alcohol content to really allow those who are consuming industrial alcoholic drinks not to get drunk; and to lower the high sugar rate so that people who consume non-alcoholic industrial beverages do not get sick and also reduce the cost of drinks to make the product accessible to everyone "( Respondent n˚ 2). '' (...) What I would like for the authorities to understand is that non-alcoholic industrial beverages and industrial alcoholic beverages are expensive, and it is good to lower prices for industrial drinks. '' (Respondent n˚9). There are some positive aspects in consuming industrial non-alcoholic drinks as the respondents have stated that it contributes to jobs’ creation, to nutrition and to the improvement of health:
"First point and first of all it really improves the quality of health, second point it gives nutrients that really constitute the very basis of our health, and third point now it helps one to stay lucid and it allows us to really go about our business. '' (Respondent n˚5)
''Good as positive aspect, regarding the consumption of soft drinks convalescent people can consume them get energy, since they have energy; and companies in this sector of activity create jobs . For example dafani is an energy drink, when I feel tired I take it". (Respondent n ° 8)
Some negative aspects that consumers have identified in relation to the consumption of non-industrial non-alcoholic drink are some disease:
'' As three negative points excessive consumption of soft drink can create diseases in some people, dysentery, or diabetes, we have obesity too.''(Respondent n° 8)
The counter-intuitive results and some observations, also show that there is a hybridation in term of consumption practices as there is this diachronic cohesion and synchronic cohesion between the consumers that are abided to Christian, Muslim or Traditional practices. Therefore, Christians or Muslims find difficulties in meeting consumer practices of their religion, particularly in the beverage sector.
7. Conclusion and Implications
The consideration of religious beliefs, consumption and inter-religious differences and similarities in the industrial beverage sector leads to an innovative segmentation that addresses consumers’ real needs and expectations. The research show that Evangelical Christians and Muslims are strongly recommended to consume industrial non-alcoholic drinks only; whereas Roman Catholics and Traditionalists have some moderated views what allows the consumers to drink non-alcoholic and alcoholic drinks.
•Implications for companies of the sector: It is critical to take into account the concept of religiosity in the marketing of industrial beverages to help boost management performance and to meet consumers’ expectation, in order to increase companies’ performance (Nassè, 2015). This means diversifying the sector of industrial beverages with innovative products, and the incorporation of highly qualitative norms (Golder, Mitra, & Moorman, 2012) taking especially into account the core needs and expectations of consumers mainly influenced by religious practices. This also requires their implications in the process of production and management.
• Implications for the governmental authorities: It is good for the authorities to make statistical data available in the industrial beverage sector. An appropriate restructuring of the drinks industry sector will bring a reliable statistical data for good fiscal management.
• Future research: The next research will aim to find out if the same results are confirmed in other African countries.
References
Agarwala, R., Mishra, P., & Singh, R. (2017). Religiosity and consumer behavior: A summarizing review. Journal of Management, Spirituality & Religion, 16(1), 32-54.
Al-Hyari, K., Alnsour, M., Al-Weshah, G., & Haffar, M. (2012). Religious beliefs and consumer behaviour: From loyalty to boycotts. Journal of Islamic Marketing, 3(2), 155-174. Available at: https://doi.org/10.1108/17590831211232564 .
Allport, G. W., & Ross, J. M. (1967). Personal religious orientation and prejudice. Journal of Personality and Social Psychology, 5(4), 432-443.
Arnould, E. J., & Thompson, C. J. (2005). Consumer culture theory (CCT): Twenty years of research. Journal of Consumer Research, 31(4), 868-882. Available at: https://doi.org/10.1086/426626 .
Baazeem, T. A. (2015). How religiosity influences consumption: the impact of consumer religiosity on perceptions of psychological and social risk. Brisbane, BR: QUT Business School.
Bidan, M. (2010). Information systems and sustainable development: Theoretical models and organizational practices. Future Management, 9(39), 304-306.
Campanella, M. R. (2016). Halal food consumption, responsibility, moral overtones and renegotiation of categories among Muslim believers in Stockholm County. Uppsala, UP: University of Uppsala.
Carrino, M., Poujol, F., & Bertrandias, L. (2010). Data analysis with SPSS (2nd ed.). Paris, PA: Pearson Education.
Claussen, C. L., Ko, Y. J., & Rinehart, R. E. (2008). Cultural diversity: An alternative approach to understanding sport participant consumer behavior. The Smart Journal, 4(2), 58-71.
Creswell, J. W. (2014). Research design: Dualitative, quantitative and mixed methods approach. California, CA: Sage Publication.
De Mooij, M., & Hofstede, G. (2011). Cross-cultural consumer behavior: A review of research findings. Journal of International Consumer Marketing, 23(3-4), 181-192.
De Mooij, M. (2003). Convergence and divergence in consumer behaviour: Implications for global advertising. International Journal of Advertising, 22(2), 183-202. Available at: https://doi.org/10.1080/02650487.2003.11072848 .
Diop, F. (2012). The influence of the Muslim religion on consumption behavior in Senegal. Dakar, DA: Higher Polytechnic School of Dakar, Cheikh Anta Diop University.
Diop, F. (2004). Family shopping in Africa. Dakar, DA: Higher Polytechnic School of Dakar, Cheikh Anta Diop University.
Fam, K. S., Waller, D. S., & Erdogan, B. Z. (2002). The influence of religion on attitudes towards the advertising of controversial products. European Journal of Marketing, 38(5/6), 537-555.
Frank, B., Enkawa, T., & Schvaneveldt, S. J. (2015). The role of individualism vs. collectivism in the formation of repurchase intent: A cross-industry comparison of the effects of cultural and personal values. Journal of Economic Psychology, 51(1), 261-278. Available at: https://doi.org/10.1016/j.joep.2015.08.008 .
Ganassali, S. (2009). Questionnaire surveys with sphinxes. Paris, PA: Pearson Education.
Golder, P. N., Mitra, D., & Moorman, C. (2012). What is quality? An integrative framework of processes and states. Journal of Marketing, 76(4), 1-23. Available at: https://doi.org/10.1509/jm.09.0416 .
Hofstede, G., & McCrae, R. R. (2004). Personality and culture revisited: Linking traits and dimensions of culture. Cross-Cultural Research, 38(1), 52-88. Available at: https://doi.org/10.1177/1069397103259443 .
INSD. (2010). 2006 general population and housing census, Final report. Ouagadougou, OR: INSD.
Luna, D., & Gupta, S. F. (2001). An integrative framework for cross-cultural consumer behavior. International Marketing Review, 18(1), 45-69.
Marhana, A. M., Adam, F., & Omar, K. (2012). The role of religiosity in socially responsible consumption. International Journal of Asian Social Science, 2(9), 1467-1476.
Mokhlis, S. (2006). The effect of religiosity on shopping orientation: An exploratory study in Malaysia. Journal of American Academy of Business, 9(1), 64-74.
Mokhlis, S. (2008). Consumer religiosity and the importance of store attributes. The Journal of Human Resource and Adult Learning, 4(2), 122-133.
Mokhlis, S. (2010). Religious contrasts in consumer shopping styles: A factor analytic comparison. Journal of Business Studies Quarterly, 2(1), 52-64.
Nassè, T. B. (2015). Internal equity as a factor of corporate profitability (pp. 1-49). Saarbrücken, Germany: Lambert Academic Publishing.
Nassè, T. B., Ouédraogo, A., & Diop, F. (2016). The influence of religiosity on consumer behavior towards industrial non-alcoholic beverages: A quantitative study and a qualitative study of Muslims in the context of Burkina Faso. West African Journal of Management Sciences, 1(2), 1-28.
Nasse, T. E. B., Ou, Edraogo, A., & Sall, F. D. (2019). Religiosity and consumer behavior in developing countries: An exploratory study on Muslims in the context of Burkina Faso. African Journal of Business Management, 13(4), 116-127. Available at: https://doi.org/10.5897/ajbm2018.8662 .
Nasse, T., Carbonell, N., & Tchokomakoua, G. (2019). Consumption patterns and opportunities in the beverage market in Africa: The case of juices and soft drinks in Burkina Faso in a marketing perspective. International Journal of Economics, Business and Management Research, 3(12), 108-118.
Nassè, T. B. (2018). Religious practices and consumer behavior in an African context: An exploratory study on consumers in Burkina Faso. Doctoral Thesis, Ouagadougou, OR: New Aube University in joint supervision with Cheikh Anta Diop University.
Patel, M. (2010). Influence of religion on shopping behaviour of consumers-an exploratory study. Abhinav National Monthly Refereed Journal of Research in Commerce & Management, 1(5), 68-78.
Phillips, D. C., & Burbules, N. C. (2000). Postpositivism and educational research. Lanham, MD: Rowman & Littlefield.
Razzaq, A., Ansari, N. Y., Razzaq, Z., & Awan, H. M. (2018). The impact of fashion involvement and pro-environmental attitude on sustainable clothing consumption: The moderating role of islamic religiosity. Sage Open, April-June, 1-17.
Shachar, R., Erdem, T. C., K. M., & Fitzsimons, G. J. (2011). Brands: The opiate of the nonreligious masses? Marketing Science, 30(1), 1-19. Available at: doi10.1287/mksc.1100.0591.
Shavitt, S., Torelli, C. J., & Lee, A. Y. (2008). Cross-cultural issues in consumer behavior. Illinois, IL: University of Illinois-Urbana-Champaign.
Van den Bergh, J. C., & Nijkamp, P. (1991). Operationalizing sustainable development: Dynamic ecological economic models. Ecological Economics, 4(1), 11-33.
Appendices
| Themes | Frequency |
Percentages |
| Religiosity | 153 |
39.94 % |
| Behavior | 70 |
28.80 % |
| Consumption | 49 |
20.16 % |
| Industrial non-alcoholic drinks | 41 |
16.87 % |
| Industrial alcoholic drinks | 70 |
28.80 % |
| Total | 383 |
100 % |
| Source: Nassè (2018). |
| Drink | Frequency of quotation in percentage |
Classification |
| Coca-cola | 39.74% |
1st |
| Fanta | 23.07% |
2nd |
| Sprite | 19.23% |
3rd |
| Dafani | 7.69% |
4th |
| Malta | 5.12% |
5th |
| Lafi-water | 3.84% |
6th |
| Fruity | 1.28% |
7th |
| Source: Nassè (2018). |
| Religious affiliation | Effective |
Percentage |
| Christians | 11 |
64.32 % |
| Muslims | 04 |
23.52 % |
| Traditionalists | 02 |
11.76 % |
| Source: Nassè (2018). |
| Religious affiliation | Effective |
Percentage |
| Christians | 310 |
61.75 % |
| Muslims | 188 |
37.45 % |
| Traditionalists | 4 |
0.80 % |
Source: Nassè (2018). |