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This paper aims to use the solvent–casting–evaporation method to prepare new bio-composites with thermoplastic poly(ether urethane) (TPU-polyether) as the polymer matrix and reinforced with natural chicken feather fibre (CFF).

To produce the bio-composites, 0 to 60 per cent·w/w of fibres in steps of 30 per cent·w/w were added to the polymer matrix. The uniformity of distribution of the keratin fibres in the polymer matrix was investigated via scanning electron microscopy, and the results suggested compatibility of the TPU-polyether matrix with the CFFs, thereby implying effective fibre–polymer interactions.

Addition of natural fibres to the polymer was found to decrease the mass loss of the composites at higher temperatures and decrease the glass transition temperature, as well as the storage and loss modulus, at lower temperatures, while increasing the remaining char ratio, storage modulus and loss modulus at higher temperatures.

The investigation confirmed that waste keratin CFF can improve the thermo-mechanical properties of composites, simply and cheaply, with potentially large environmental and economic benefits.

Purpose: Sexual minority youth are more likely than their heterosexual peers to consider and attempt suicide, in part due to victimization experienced within schools. While existing research suggests that rates of school victimization and suicidality among sexual minority students vary by school and community context, less is known about variation in these experiences at the state level.

Methodology: Using data from a large, representative sample of sexual minority and heterosexual youth (2017 Youth Risk Behavior States Data, n = 64,746 high school students in 22 states), multilevel models examine whether differences between sexual minority and heterosexual students in victimization and suicide risk vary by state-level policies.

Findings: Results suggest that disparities between sexual minority and heterosexual boys in bullying, suicide ideation, and suicide attempt are consistently smaller in states with high levels of overall policy support for LGBTQ equality and nondiscrimination in education laws. Sexual minority girls are more likely than heterosexual girls to be electronically bullied, particularly in states with lower levels of LGBTQ equality. Disparities between sexual minority and heterosexual girls in suicide ideation are lowest in high equality states, but state policies are not significantly associated with disparities in suicide attempt among girls.

Value: Overall, findings suggest that state-level policies supporting LGBTQ equality are associated with a reduced risk of suicide among sexual minority youth. This study speaks to the role of structural stigma in shaping exposure to minority stress and its consequences for sexual minority youth's well-being.

Consumers often use various cues such as health stars and nutrition claims on product packaging to draw inferences regarding healthfulness. However, much less is known regarding the role of brand names in consumer decisions around healthfulness. The purpose of this study is to introduce angelic branding as a brand naming strategy that may act as a supernatural agent benevolence (i.e. loving, kind and merciful) prime that leads consumers to perceive that the brand’s products are healthful.

Study 1 examines the effect of angelic brand names on brand healthfulness perceptions. Study 2 investigates the mediating role of brand virtuousness perceptions on the relationship between angelic branding and brand healthfulness perceptions and the downstream consequences on purchase intention. Study 3 explores the moderating role of authoritarian supernatural agent belief (i.e. angry, vindictive and punishing) on the relationship between angelic branding and brand virtuousness perceptions, and subsequent brand healthfulness perceptions and purchase intention.

The results of this study demonstrate that angelic branding results in healthfulness perceptions for a healthy product (i.e. vitamins; Study 1a), an unhealthy product (i.e. cookies; Study 1b; eliminating perceptual fluency as a potential alternative explanation for the phenomenon) and across different product categories (i.e. surface spray; Study 1c). The results from Study 2 find that angelic brand names prime brand healthfulness perceptions because of the activation of brand virtuousness perceptions (not brand quality perceptions; eliminating a general halo effect as a potential alternative explanation for the phenomenon). The results of Study 3 show that strong belief in authoritarian supernatural agents attenuates the angelic brand name–brand healthfulness priming effect.

This research is limited, as it only considers angelic brand naming and not any other benevolence cues in brand logos, such as halos and angel wings. This research is also limited in that it only considers healthfulness perceptions drawn from English angelic brand name cues and from participants within the USA and the UK.

This study has important implications for brand managers in the development of new brand names. Angelic brand naming is suggested as a strategy for brand managers to prime perceptions of brand virtuousness and brand healthfulness and to influence consumer behavior. However, brand managers are cautioned against the use of this brand naming strategy if it is intended to mislead or deceive consumers, resulting in detrimental effects on their health.

This research makes a unique and novel contribution to the literature in brand names on consumer decision-making. Angelic branding is introduced as a brand naming strategy that can act as a supernatural agent religious prime to influence perceptions of brand virtuousness, brand healthfulness and consumer behavioral intentions (i.e. purchase intention).

Purpose – This study examines religious stratification in America from the colonial period until the present.

Design/Methodology/Approach – We use a conflict theoretical approach to examine trends in religious stratification over time. The rankings of religious groups are based on tabulations of the religious affiliations of economic, political, and cultural elites collected at 37 data points from the colonial era until the present.

Findings – In the colonial period, the Upper stratum religious groups (Anglicans, Presbyterians, and Congregationalists) accounted for nearly 90 percent of elites in cultural, economic, and political spheres. The representation of Upper stratum groups among American elites declined from the 1800s to the early 1900s, rebounded somewhat after the 1930s, and then declined after the 1960s. The four groups that comprise the New Upper stratum (Episcopalians, Jews, Presbyterians, and Unitarian-Universalists) account for nearly half of the nation's elites while representing less than 10 percent of the total population.

Research implications – Our research indicates that religious stratification has had largely destabilizing effects on society. In line with other research on stratification, we find that the harmful effects were somewhat muted when inequality was most severe, and these negative effects increased as religious inequality became less pronounced.

Originality/Value – This chapter highlights the importance of religion as a factor in stratification. The use of a conflict perspective allows us to bridge the gap between the stratification literature and the religion literature.