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The purpose of this paper is to answer the following two questions: What are the HRM practices that have a significant impact on employees’ functional retention?, and Does the impact of these HRM practices on functional retention differ based on the employee’s status as an expert or a non-expert? Our theoretical foundation rests on human capital theory and social exchange theory.

This study uses longitudinal data that come from multiple surveys conducted on new employees within a Canadian subsidiary of an international information technology (IT) firm.

Results show that four out of five HRM practices under study have a significant and positive impact on functional retention of employees regardless of their expert status: satisfaction with a respectful and stimulating work environment, satisfaction with training and development, satisfaction with innovative benefits and satisfaction with incentive compensation significantly increase functional retention of employees. Functional retention was found to be higher for experts than for their non-expert counterparts. Last, results show that expert/non-expert status play a moderating role between HRM practices and functional retention.

In short, this study offers five main contributions to the literature: first, it focuses on retention rather than turnover; second, it goes further by examining functional retention as the dependant variable; third, it distinguishes between two categories of employees: experts and non-experts; fourth, it extends the limited literature on IT workers, HRM practices and retention; and fifth, it is based on longitudinal data whereas the overwhelming majority of published studies have been based on cross-sectional data.

This paper aims to examine the interplay of emotions and consumption within intergenerational exchanges. It shows how emotions pervade the trajectories of grandmothers’ relational identities with their grandchildren through consumption practices.

This study analyses qualitative data gathered via 28 long interviews with French grandmothers and 27 semi-structured interviews with their grandchildren. This study draws on attachment theory to interpret the voices of both grandmothers and their grandchildren within these dyads.

This study uncovers distinct relational identities of grandmothers linked to emotions and the age of the grandchild, as embedded in consumption. It identifies the defining characteristics of the trajectory of social/relational identities and finds these to be linked to grandchildren’s ages.

This study elicits the emotion profiles, which influence grandmothers’ patterns of consumption in their relationships with their grandchildren. It further uncovers distinct attachment styles (embedded in emotions) between grandmothers and grandchildren in the context of their consumption experiences. Finally, it provides evidence that emotions occur at the interpersonal level. This observation is an addition to existing literature in consumer research, which has often conceived of consumer emotions as being only a private matter and as an intrapersonal phenomenon.

The findings offer avenues for the development of strategies for intergenerational marketing, particularly promotion campaigns which link either the reinforcement or the suppression of emotion profiles in advertising messages with the consumption of products or services by different generations.

This study suggests that public institutions might multiply opportunities for family and consumer experiences to combat specific societal issues related to elderly people’s isolation.

In contrast to earlier work, which has examined emotions within the ebb and flow of individual and multiple social identities, this study examines how emotions and consumption play out in social/relational identity trajectories.

For the Muslim faithful, the Islamic week indirectly derives from an act of “divine revelation” for the Prophet Muhammad that directs them to use Friday as a congregational day of prayer.⁷ The Koran is strict about this prescription and presents it as an obligation to the faithful. Verses 9 to 11 from chapter 62 provide the social context and religious meaning of the peak day of the Islamic week.⁸ 9. O you who believe, when the call is sounded for prayer on Friday, hasten to the remembrance of Allah and leave off traffic. That is better for you, if you know. 10. But when the prayer is ended, disperse abroad in the land and seek of Allah’s grace, and remember Allah much, that you may be successful. 11. And when they see merchandise or sport, they break away to it, and leave thee standing. Say: what is Allah is better than sport and merchandise. And Allah is the Best of Providers.The exegesis of verses 9 and 11 reveals or implies that the day of congregation is a work day and that Muslims, upon hearing the call for prayer, must leave all their earthly activities – commerce, sport, or any other – and attend the gathering (Juma’a) at the mosque. So work is permitted before the congregational prayer. Verse 10 also indicates that after prayer, one may return to work, confident that entrepreneurial activities may be successful because of the grace of Allah. Friday thus is parceled out in three distinct moments according to the Koran: the half-day’s work in the morning, the prayer time around noon, and the later half-day’s work in the afternoon. It is the only day of the week that is thus fractured.