An explanation of consumer trust recovery in a food retailer

An organization trusted by consumers enjoys a number of benefits. Unfortunately, instances of trust-damaging events involving organizations happen often. Damaged consumer trust in an organization has numerous negative consequences for the organization and for consumers. Currently, there is a paucity of theory about consumer trust recovery. So, understanding why and how consumer trust recovery occurs is timely, and theoretically and practically relevant. However, the findings from this study suggest that we need to distinguish between two kinds of consumer trust recovery. The first (I call it unconscious consumer trust recovery) refers to trust recovery that occurs without the consumer being fully conscious of it. In other words, a consumer is aware of their damaged trust during the scandal, but is not aware that their trust in the organization has improved. The consumer does not think about his or her recovered trust, just as they did not think about their level of trust before the scandal. The consumer trust is habitual. The second (I call it conscious consumer trust recovery) refers to an improvement in damaged trust where the consumer is fully conscious of their trust recovery. In other words, in conscious trust recovery the consumer is aware that the scandal damaged their trust in the organization. Also, after the scandal, in contrast to unconscious trust recovery, in conscious trust recovery the consumer is also fully aware that he trusts the organization as much or more than during the scandal. My aim is to inductively develop a theory explaining each type of consumer trust recovery. To do so, I use Charmazian grounded theory methodology, because this methodology is developed for theory-building from data and is aligned with the philosophical underpinnings of this study. The empirical context for this study is the meat adulteration scandal (“the horse meat scandal”) in 2013 in the UK. I collect and analyse empirical data about both types of trust recovery in an organization from 31 consumers that experienced both types. My analysis shows that when consumers perceive the scandal as less important, they experience unconscious trust recovery. This happens because the reduced importance of the scandal leads to a shift in consumers’ attention, which in turn leads to their inattentiveness to the scandal. Consumer inattentiveness is an immediate antecedent of unconscious trust recovery. Conscious consumer trust recovery occurs because consumers see cues indicating to them that the food retailer has improved product control systems, which in turn leads to consumer perceptions of the organization’s renewed ability. Consumer perception of renewed ability is an immediate antecedent of their conscious trust recovery. My findings lead me to make three main theoretical contributions to the theory of trust recovery in general and to consumer trust recovery in particular. The first contribution lies in showing that there are two types of consumer trust recovery in an organization, not one, as previously conceptualised, and that the same consumers can experience both types. The second contribution is a theory of unconscious consumer trust recovery in an organization that involves three concepts: consumers’ perceived importance of the scandal, consumers’ shift of attention, and consumer inattentiveness. The third contribution is the finding that conscious recovery of consumer trust occurs even when existing theory of trust recovery would predict that it would not. This study can help managers aiming to repair consumer trust in an organization by identifying a set of antecedents and underlying mechanisms that can guide such trust repair.

Hybridity in contemporary commercial organizations: implications for employee trust

This study advances the concept of organizational hybridity (OH). By doing so, it takes into account the individual level of analysis often neglected in organizational theory. More specifically, it aims to understand the implications of organizational hybridity for employees’ trust in contemporary commercial organizations. Informed and guided by current literature, this study argues that the current literature on organizational hybridity fails to adequately address the consequences of hybridity for employees' behaviour. The empirical study was conducted in 2014 using data collected via semi-structured interviews and document analysis. The study was based on a comparison of two case studies in Nigeria: Alter Securities Limited and Barak Petroleum Limited. A total of forty (40) interviews were conducted; twenty (20) from each organization. The data were analysed using thematic analysis. The main findings are that organizational hybridity in this study produced tensions that resulted in negative behavioural responses and employees’ distrust in the commercial hybrid organizations. However, employees’ identification with non-market orientated institutional logics such as family, philanthropic and religious logics is seen to facilitate their commitment, honesty, and trust in the organizations. Nevertheless, caution is required here as religious logics may also lead to an acceptance of unethical behaviour by employees. Overall, this study contributes to the literature on organizational hybridity by extending on Battilana and Lee’s (2014) framework, which highlights governance, leadership, organizational culture and intra-organizational relationships as core organizational attributes in the context of which issues may arise in commercial hybrid organizations. Furthermore, it addresses a gap in Besharov and Smith’s (2014) hybrid typology framework by providing an alternative line of argument focused on understanding how tensions manifest within commercial hybrid organizations. The key recommendations of this research underscore the need for commercial hybrid organizations to invest in mechanisms for improving employees’ trust so as to reap the benefits associated with trust. This could be achieved by involving employees in the decision-making process and clearly communicating the organizations’ values, so as to minimise the misinterpretation of the embodied institutional logics by employees.

A critical study of John Hick's religious pluralism

This study examines the pluralistic hypothesis advanced by the late Professor John Hick viz. that all religious faiths provide equally salvific pathways to God, irrespective of their theological and doctrinal differences. The central focus of the study is a critical examination of (a) the epistemology of religious experience as advanced by Professor Hick, (b) the ontological status of the being he understands to be God, and further asks (c) to what extent can the pluralistic view of religious experience be harmonised with the experience with which the Christian life is understood to begin viz. regeneration. Tracing the theological journey of Professor Hick from fundamentalist Christian to religious pluralist, the study notes the reasons given for Hick’s gradual disengagement from the Christian faith. In addition to his belief that the pre-scientific worldview of the Bible was obsolete and passé, Hick took the view that modern biblical scholarship could not accommodate traditionally held Christian beliefs. He conceded that the Incarnation, if true, would be decisive evidence for the uniqueness of Christianity, but rejected the same on the grounds of logical incoherence. This study affirms the view that the doctrine of the Incarnation occupies a place of crucial importance within world religion, but rejects the claim of incoherence. Professor Hick believed that God���s Spirit was at work in all religions, producing a common religious experience, or spiritual awakening to God. The soteriological dimension of this spiritual awakening, he suggests, finds expression as the worshipper turns away from self-centredness to the giving of themselves to God and others. At the level of epistemology he further argued that religious experience itself provided the rational basis for belief in God. The study supports the assertion by Professor Hick that religious experience itself ought to be trusted as a source of knowledge and this on the principle of credulity, which states that a person’s claim to perceive or experience something is prima facie justified, unless there are compelling reasons to the contrary. Hick’s argument has been extensively developed and defended by philosophers such as Alvin Plantinga and William Alston. This confirms the importance of Hick’s contribution to the philosophy of religion, and further establishes his reputation within the field as an original thinker. It is recognised in this thesis, however, that in affirming only the rationality of belief, but not the obligation to believe, Professor Hick’s epistemology is not fully consistent with a Christian theology of revelation. Christian theology views the created order as pre-interpreted and unambiguous in its testimony to God���s existence. To disbelieve in God���s existence is to violate one’s epistemic duty by suppressing the truth. Professor Hick’s critical realist principle, which he regards as the key to understanding what is happening in the different forms of religious experience, is examined within this thesis. According to the critical realist principle, there are realities external to us, yet we are never aware of them as they are in themselves, but only as they appear to us within our particular cognitive machinery and conceptual resources. All awareness of God is interpreted through the lens of pre-existing, culturally relative religious forms, which in turn explains the differing theologies within the world of religion. The critical realist principle views God as unknowable, in the sense that his inner nature is beyond the reach of human conceptual categories and linguistic systems. Professor Hick thus endorses and develops the view of God as ineffable, but employs the term transcategorial when speaking of God���s ineffability. The study takes the view that the notion of transcategoriality as developed by Professor Hick appears to deny any ontological status to God, effectively arguing him out of existence. Furthermore, in attributing the notion of transcategoriality to God, Professor Hick would appear to render incoherent his own fundamental assertion that we can know nothing of God that is either true or false. The claim that the experience of regeneration with which the Christian life begins can be classed as a mere species of the genus common throughout all faiths, is rejected within this thesis. Instead it is argued that Christian regeneration is a distinctive experience that cannot be reduced to a salvific experience, defined merely as an awareness of, or awakening to, God, followed by a turning away from self to others. Professor Hick argued against any notion that the Christian community was the social grouping through which God���s Spirit was working in an exclusively redemptive manner. He supported his view by drawing attention to (a) the presence, at times, of comparable or higher levels of morality in world religion, when contrasted with that evidenced by the followers of Christ, and (b) the presence, at times, of demonstrably lower levels of morality in the followers of Christ, when contrasted with the lives of other religious devotees. These observations are fully supported, but the conclusion reached is rejected, on the grounds that according to Christian theology the saving work of God���s Spirit is evidenced in a life that is changing from what it was before. Christian theology does not suggest or demand that such lives at every stage be demonstrably superior, when contrasted with other virtuous or morally upright members of society. The study concludes by paying tribute to the contribution Professor Hick has made to the field of the epistemology of religious experience.