“…This study will reveal if attitude, subjective norm and perceived behavioural control will have a correlation and interconnection between them with saving behaviour. The direct positive relationship of attitude, subjective norm and perceived behavioural control underlined in studies conducted by Ajzen (1991;2002), Benk et al (2011), Dowd & Burke (2013, Faye et al (2013), Jen-Ruei et al (2006), Litvine & Wüstenhagen (2011), Minton et al (2015), Taylor & Todd (1995), Tsourgiannis et al (2014), Zocchi (2013).…”
The following study uses the Ajzen's Theory of Planned Behaviour as a theoretical framework with the purpose of extending a model which examines the saving behaviour of the Pomak households. The aim of this research is to identify factors that influence the saving behaviour of Pomak households in Greece. For the collection of data from households, a structured questionnaire was designed and distributed. The data of the study were obtained from a survey applied in 600 households in the prefectures of Xanthi, Rodopi and Evros. A path analysis was applied in order to confirm the proposed model and the results of the hypothesis tested. Findings show that attitude, subjective norm and perceived behavioural control have a direct positive effect on intention towards saving and final saving behaviour. The understanding of the Pomaks' saving behaviour can have a significant contribution in the pursuit of a healthy household's financial life.
“…This study will reveal if attitude, subjective norm and perceived behavioural control will have a correlation and interconnection between them with saving behaviour. The direct positive relationship of attitude, subjective norm and perceived behavioural control underlined in studies conducted by Ajzen (1991;2002), Benk et al (2011), Dowd & Burke (2013, Faye et al (2013), Jen-Ruei et al (2006), Litvine & Wüstenhagen (2011), Minton et al (2015), Taylor & Todd (1995), Tsourgiannis et al (2014), Zocchi (2013).…”
The following study uses the Ajzen's Theory of Planned Behaviour as a theoretical framework with the purpose of extending a model which examines the saving behaviour of the Pomak households. The aim of this research is to identify factors that influence the saving behaviour of Pomak households in Greece. For the collection of data from households, a structured questionnaire was designed and distributed. The data of the study were obtained from a survey applied in 600 households in the prefectures of Xanthi, Rodopi and Evros. A path analysis was applied in order to confirm the proposed model and the results of the hypothesis tested. Findings show that attitude, subjective norm and perceived behavioural control have a direct positive effect on intention towards saving and final saving behaviour. The understanding of the Pomaks' saving behaviour can have a significant contribution in the pursuit of a healthy household's financial life.
“…Of importance to note here is our focus on religiosity, rather than religious affiliation, as the key variable of interest given that religiosity describes the degree or strength of one’s religious beliefs (Mathras et al, ), which would also explain the degree or strength of following religious commandments and teachings. Given that prior research shows varying findings regarding the relations between religion and sustainable consumption, with one body of research showing that religious consumers can be more sustainable than less or nonreligious consumers (Leary et al, ; Minton et al, ), and a separate body of research showing the opposite pattern of effects with religious consumers being less sustainable than nonreligious consumers (Minton, ; Wolkomir et al, ), the following competing hypotheses are proposed: H1 Religiosity positively influences sustainable consumption. H2 Religiosity negatively influences sustainable consumption .…”
Section: Religion’s Influence On the Sustainable Consumptionmentioning
Although prior research has explored religion, sustainable consumption, and subjective well‐being as isolated constructs, research has yet to explore the relations among these constructs. With religion as an enduring, wide‐reaching consumer value system, this research investigates how religious values inform attitudes toward and behaviors associated with sustainable consumption as well as resulting perceptions of subjective well‐being. Results from a survey conducted using a representative online panel revealed that religiosity has a positive influence on sustainable consumption practices, as well as showed that such sustainability positively influences consumer subjective well‐being.
“…Indeed, research indicates that religiosity can sometimes have a moderating effect on the likeliness to engage in sustainable behaviors. For example, in a cross-cultural comparison of Christian, Atheist and Buddhist consumers in the U.S. and South Korea, Minton and colleagues found that highly religious Buddhists were the most likely to engage in sustainable behaviors [25]. An earlier study by Wardekker and colleagues, which explored the role of "Christian voices" in the United States public debate over climate change, identified three distinct types of narrative: conserving the "garden of God" as it was created, tending to the wilderness so that it becomes the "garden" it should be, and a combination of these two in which God's creation is considered both good and changing.…”
Section: Climate Change Cultural Cognition and "Religion"mentioning
Why is it so easy to ignore the ecological and economic crises of the Anthropocene? This article unveils some of the religious biases whose covert operation facilitates the repression or rejection of warnings about the consequences of extreme climate change and excessive capitalist consumption. The evolved defaults that are most relevant for our purposes here have to do with mental credulity toward religious content (beliefs about supernatural agents) and with social congruity in religious contexts (behaviors shaped by supernatural rituals). Learning how to contest these phylogenetically inherited and culturally fortified biases may be a necessary condition for adapting to and altering our current natural and social environments in ways that will enhance the chances for the survival (and flourishing) of Homo sapiens and other sentient species. I outline a conceptual framework, derived from empirical findings and theoretical developments in the bio-cultural sciences of religion, which can help clarify why and how gods are imaginatively conceived and nurtured by ritually engaged believers. Finally, I discuss the role that "adaptive atheism" might play in responding to the crises of the Anthropocene.
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