Advertising in Saudi Arabia: Content and Regulation

Luqmani, Mushtaq; Yavaş, Uğur; Quraeshi, Zahir A.

doi:10.1108/eum0000000001503

Cited by 76 publications

(113 citation statements)

References 25 publications

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“…On the one hand, the Quran's call for modesty, which is aimed at both genders, leads to the prediction of a null effect (al-Hashimi, 1996;Luqmani, et al, 1989;Syed, 2010). The prediction of faithful adherence to traditional values by both men and women may be particularly applicable to Saudi…”

Section: Discussionmentioning

confidence: 99%

“…On the other hand, traditional collectivistic customs of Saudi Arabia, which treat women as the primary recipients of onerous restrictions of movement, thought and affect (al-Hashimi, 1996;Al-Olayan & Karande, 2000;Luqmani, et al, 1989;Syed, 2010), may lead to the contrasting prediction of gender differences whereby females may experience more intensely the code of modesty than males.…”

Section: Page22mentioning

confidence: 99%

“…Saudi Arabia ranks high in the collectivistic category (Hofstede, 2001), as it demonstrates a high degree of clinging to traditional customs and social values (Long, 2005) that shape human relationships both within and outside a person's own group and that lead to close, long-term and loyal commitment to his/her group (Caldwell- Harris & Aycicegi, 2006;Hofstede & Hofstede, 2005). The choice of female students was motivated by the fact that, although the Quran's call for modesty is aimed at both genders, traditional collectivistic customs of Saudi Arabia treat women as the primary recipients of onerous restrictions of movement, thought and affect which are intended to guard their modesty and thus preserve their "purity" (al-Hashimi, 1996;Al-Olayan & Karande, 2000;Luqmani, Yavas, & Quraeshi, 1989;Syed, 2010). Important to note though is that modesty is not necessarily motivated by religious fervor, but rather it is a social requirement to which women are expected to conform to express cultural integrity (i.e., loyalty to local traditions and customs) and affirm their citizenship (Sobh, Belk, & Gressell, 2010).…”

Section: Page17mentioning

confidence: 99%

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The New General Self-Efficacy Scale: A Matter of Language

2017

APJCECT

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General Self-Efficacy (GSE) scales are used to measure the extent to which individuals possess a general sense of mastery that is not tied to a specific situation or behavior. The present study assesses whether the language in which a GSE scale is presented yields different responses in Arabic-English bilingual female students and whether differences can be traced to emotional reactions triggered by cultural norms dictating modesty in attitudes and behavioral expression. Female students residing in the Eastern Province of the Kingdom of Saudi Arabia completed the New General Self-Efficacy (NGSE) scale and reported the valence and intensity of their reactions to each of the statements of the scale. The English version of NGSE produced higher scores than the Arabic version. Because arousal was either minimally related to NGSE scores (English version) or not related at all (Arabic version), the higher reported arousal of the English version may be due to the lower automaticity with which a second language is processed. For the English version, the higher the NGSE scores, the more positive was the emotional response to the statements of the scale, whereas for the Arabic version, the higher the NGSE scores, the less positive was the emotional response. If disapproval of the individualistic, self-focused approach of the NGSE scale is inferred from the valence of participants' reactions, the results of the present investigation are consistent with the notion that Arabic can trigger cultural codes of modesty.

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Section: Discussionmentioning

confidence: 99%

Section: Page22mentioning

confidence: 99%

Section: Page17mentioning

confidence: 99%

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The New General Self-Efficacy Scale: A Matter of Language

2017

APJCECT

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“…Various studies have been carried out on the impact of religious beliefs on marketing (Luqmani, Yavas and Quraeshi, 1987;Michell and Al-Mossawi, 1999;Gardner, 1985). Essoo and Didd (2004) stress that religious beliefs drive consumers' shopping behavior attitudes and used as example, Catholics and Hindus who seem to be comfortable with low prices, sales promotions and store credit facilities than Muslims.…”

Section: The Impact Of Religious Beliefs On Marketing Strategiesmentioning

confidence: 99%

The Influence of National Culture on Marketing Strategies in Africa

Bosson

Boolaky

Gungaphul

2016

JBAR

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This study investigates the national cultural factors that influence marketing strategies implemented by international firms in thirteen African countries. This is an exploratory study based on interviews and questionnaires involving fifty marketing managers for data collection. Data was analyzed using a combination of content analysis with coding techniques. The findings demonstrate that the national cultural factors studied influence the marketing strategies at different levels. Sales promotions are impacted by six factors while new product introduction is mainly influenced by power distance and uncertainty avoidance. Language is from far the most influencing cultural factor on communication and advertising strategies. The findings indicate that it is possible for managers to design and implement better business strategies when entering the African market. This research extends the knowledge of African culture and its impact on consumer behavior, which is an important variable in marketing.

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“…In particular, studies have examined the influence of one particular religion, that of Islam, on perceptions of advertising content (Luqmani, Yavas and Quraeshi, 1987;Michell and Al-Mossawi, 1999) revealing differences in controversial advert perceptions between highly religious individuals and those less devoted to religion. Similarly, other scholars have identified variations in responses to controversial advertising, based on individuals' affiliation to a particular religion (e.g., Islam or Christianity) (e.g., Gibbs, Ilkan and Pouloukas, 2007), albeit without taking into consideration variations in the individual's intra-personal and/or inter-personal religious commitment.…”

Section: Religious Commitmentmentioning

confidence: 99%