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The main purpose of the study was to synthesise the role of COVID-19 social media messages and indigenous religious beliefs on public health promotion initiatives among rural consumers in Zimbabwe.

A qualitative approach was adopted. Population consisting of 15 interviews and six focus groups was purposively sampled from Manicaland, Mashonaland Central and Masvingo provinces in Zimbabwe. A thematic approach was used to present and analyse the data.

Rural consumers believed WhatsApp messages posted by people whom they know or influential personnel like health workers. Credibility of WhatsApp messages was enhanced through its ability to send videos and audios. Teachings and indoctrination by indigenous churches and misinformation were found to be an impediment in believing COVID-19 WhatsApp messages and vaccination by rural consumers. Faith healers in indigenous churches used various practices and artefacts like holy water, stone pebbles, clay pots, flags and wooden rods to pray and treat patients suffering from COVID-19 and other ailments.

Social media messages, religious teachings and indoctrination may be a hindrance to rural consumers in adopting government public health promotion initiatives; hence, public health professionals need prior emic understanding and co-option of local leadership in vaccination campaigns.

This study outstretches the theoretical landscape in consumer behaviour and also practical contribution to health practitioners and marketers on breaking indigenous religious barriers and social media misconceptions on vaccination uptake through promotional strategies earmarked for rural consumers.

The primacy of commerce in livelihood security cannot be overstated. However, in a rural context defined by involuntary socio-ecological displacement, commerce can assume a sociologically distinct character, with far-reaching implications. Based on first-hand encounters with victims of the devastating 2014 flood in Tokwe-Mukorsi, Zimbabwe, this paper analyses how the processes of “recreating” village markets in the resettlement site of Chingwizi impacted the victims’ experiences of resource provisioning and livelihood security.

Qualitative data were collected through 10 in-depth interviews, 10 key informant interviews and two focus group discussions, five years into the flood victims’ resettlement in Chingwizi. The data analysis focused on the dynamics around the recreation of village markets, and the consequences of this on the household economic standing of the resettled flood victims.

The paper reveals how the formation of village markets in Chingwizi was influenced not primarily by the ethno-commercial and ethno-economic impulses reminiscent of life in their ancestral home but mostly by new, disruptive dynamics and challenges unique to the resettlement site. The paper elucidates the constellation of factors that, together, exacerbated the flood victims’ overall socio-economic dislocation and disadvantage.

The study provides a systematic understanding of the dynamics of ethno-commerce, particularly on the evolution of village market activities and livelihoods, among Zimbabwe’s Chingwizi community over a period of five years into their resettlement. It brings to the fore, the often ignored, but significant nuances that 'village market' formation and livelihoods recreation takes in a resettlement context.

The peer review history for this article is available at: https://publons.com/publon/10.1108/IJSE-09-2023-0682

The notion of deeper experiences of Hindu devotees inspired by divine images and sacred places has roots in the historical past, going back to the Vedic period (ca. 2500 BCE), where we find rich literature on performances, rituals and merits of pilgrimages. Considered the bridge between human beings and divinities, the experiences received are the resultant ‘blissful fruit’ (phala) that helps the spiritual healing of pilgrims through awakening conscience and understanding the manifested meanings, symbolism, purposes and gains. This system can be viewed concerning the ‘texts’ (the mythology, ancient text and related narratives) and the ‘context’ (contemporality and living tradition). These rules and performances have regional perspectives of distinctions, but they also carry the sense of universality, i.e. locality (sthānic) and universality (sarvavyāpika) interfaces. The devout Hindus reflect their experiences in conception, perception, reception and co-sharedness – altogether making the wholistic network of belief systems, i.e. the religious wholes in Hindu society. This chapter deals with four aspects: the historical and cultural contexts, the meanings and merits received, the motives and the journey and interfacing experiences. The study is based on the experiential and questionnaire-based exposition and interviews of pilgrims at nine holy places during 2015–2019 on various festive occasions and is illustrated with ancient texts and treatises. The sacred cities included are Prayagraj, Varanasi, Gaya, Ayodhya, Vindhyachal, Ganga Sagar, Chitrakut, Mathura Vrindavana and Bodh Gaya.

This study aims to examine the role of authenticity in tourists’ destination selection, analyze the factors that influence tourists to form their initial opinions and explore how tourists construct the authenticity of traditional villages. The authors selected Chengkan village in Huizhou district, Huangshan city, as a case. In the study, the authors constructed an attribute-hardware-software research framework and analyzed tourists’ authentic emic experiences from the perspective of constructivism. The findings of this study suggest that tourists’ destination selection is influenced by authenticity. The destination culture brokers who interact with tourists play an essential role in forming authentic experiences. According to differences in how tourists construct authenticity, the study divided tourists into three types: primitive imagination, aesthetic reality and rational cognition. The results of this study provide a deeper understanding of various viewpoints about authenticity research and contribute to the academic discussion on how to understand the authenticity of unique cultural heritage sites such as traditional villages in the context of tourism development.

Work is central to human life. It requires high mental and emotional involvement from organizational leaders, whose decisions have far-reaching impacts. Currently, industrial and technological societies struggle with growing problems of trust in leadership, mental health, feelings of emptiness and the search for relevant meaning, which highlights the importance of attending to spirituality at work. This study aims to fill two main gaps: the need for empirical research on spirituality in organizational leaders, and access to the meanings and experiences of leaders themselves.

Qualitative data from 25 Portuguese organizational leaders were collected through in-depth interviews. We followed a phenomenological approach to reveal participants' own meanings and experiences of spirituality. Content analysis was performed to identify emergent categories and a framework of spirituality development.

The results suggest the participant’s plural views and spirituality practices, which generate common achievements – Ways to Inner. Relations of leaders’ spirituality with their development and integration at work are also evidenced – Ways to Wisdom. A spirituality development framework is presented with aspects revealed in leaders’ ways, from deepening individual issues to the orientation for existential impacts.

This study proposes a framework of spirituality development based on empirical data, with the potential for adaptation to various professional contexts. Spirituality is approached as a human dimension in leaders, as whole beings and a decisive dimension of present organizational change towards a holistic work paradigm.

This article explores the concept of “heritage futures”, the role of heritage in managing relations between present and future societies. It assesses how thinking strategically about the future changes, complicates and contextualises practices of heritage. What might an attention to the future bring to work in heritage, and simultaneously, what challenges—both practical and ethical—arise?

This article takes the form of a conversation about the nature of heritage futures and how such a project may be implemented in both heritage practice and field research in heritage studies. The two authors are heritage scholars who integrate heritage futures questions into their research in different ways, and their conversation uncovers potentialities and difficulties in the heritage futures project.

The discussion covers the particular ethical issues that arise when the dimension of time is added to heritage research and practice, including questions of continuism, presentism and specificity. The conversation argues for the importance of considering the future in heritage studies and heritage practice and that this forms a key part of understanding how heritage may be part of building a sustainable present and future.

The future is an under-examined concept within heritage studies, even as heritage is often framed as something to be preserved “for future generations”. But what impact might it have on heritage practice to really consider what this means, beyond the platitude? This article suggests that heritage scholars and practitioners direct their attention to this often-neglected facet of heritage.

This chapter examines the role of heritage as a means of empowering destination communities and providing deeper and more meaningful encounters between tourists and their destination, which contributes to the notion of Destination Conscience by highlighting more sustainable and humane ways of ‘doing’ tourism and opening places up to greater community involvement and access by visitors. This includes heritage concepts such as Indigenous communities, local spirituality and religious traditions, public archaeology and ordinary heritage, and how these translate into deeper engagement between residents and tourists, community empowerment and a more creative and holistic tourist experiences. Conceptually, this chapter highlights notions of empowerment, tourists' experiences and Destination Conscience.

Tourism in Coimbra today is influenced by the fact that the Univer(s)city was distinguished as a World Heritage Site in 2013. The number of visits has grown very significantly in recent years, but the diversification of the tourist offer is still weak and unable to take advantage of existing resources. This paper aims to present genealogy tourism as an alternative urban cultural tourism in Coimbra.

Methodology involved mapping the Jewish culture elements in the city of Coimbra, and a route was outlined and proposed.

Genealogy tourism resources are identified in the historic centre of the city. These alternative spaces need urban rehabilitation and (re)functionalisation, which allowed the authors to rethink tourism in Coimbra. They are the motivation to visit for all urban cultural tourists, especially Israelis/Jews, and provide contact with places where the experiences of ancestors combine with the history and memory of places, with recent discoveries and the elements of Jewish culture in the city.

It is concluded that the quantity, diversity, authenticity and singularity of the heritage resources that bear witness to the Jewish presence in Coimbra are sufficient assets to create a route, to enrich the tourist experience in the city and to include the destination in the Sephardic routes.

Past research on luxury is fragmented resulting in challenges to define what the construct of luxury means. Based on a need for conceptual clarity, this study aims to map how research conceptualises luxury and its creation.

This study presents a scoping review of luxury articles published in peer-reviewed journals. Of the initial 270 articles discovered by using the database of Scopus, and after control searching in Web of Science and reference scanning, 54 high-quality studies published before the end of 2020 were found to meet the inclusion criteria and comprised the final analytical corpus.

The findings demonstrate that research approaches luxury and its creation from three different perspectives: the provider-, consumer- and co-creation perspectives. In addition, the findings pinpoint how the perspectives differ from each other due to fundamental and distinguishing features and reveal particularities that underlie the perspectives.

The suggested framework offers implications to researchers who are interested in evaluating and developing luxury studies. Based on the identified luxury perspectives, the study identifies future research avenues.

The study contributes to the luxury research stream by advancing an understanding of an existing pluralistic perspective and by adding conceptual clarity to luxury literature. It also contributes to marketing and branding research by showing how the luxury literature connects to the evolution of value creation research in marketing literature.

This paper argues that cultures with the same climate have similar handicrafts as they have similar cultivation and identical raw materials. This study focuses on how mountainous, coastal and hot regions partaking in similar crafts and cultural heritage use palm leaves and analyses the resulting handicrafts' similarities.

A review of mapping these samples establishes this similarity in the traditional industries of some civilizations' cultural heritage from countries sharing similar climates.

The handwoven crafts using palm leaves were significant patrimonial artifacts in different societies' and communities' cultural heritage. Our studies revealed that climate plays an active role in influencing all aspects of humanity’s life. It affects the construction methods and style, agriculture and lifestyles.

Traditional handwoven palm leaf product models, especially plates and baskets, are studied from South America, Africa, Gulf Countries and Asia.

Additionally, this paper focuses on preserving these treasures as an essential part of interior elements as accessories for most inhabitants of these areas.

Cultural heritage also embraces intangible aspects such as skills passed down through generations within a particular society. The tangible and intangible elements complement each other and contribute to an overall legacy.

Cultural heritage reflects a society’s way of life carried down through the years across lands, items, customs and aesthetic concepts. People are the gatekeepers of society, as they preserve their way of life for future generations to emulate. Tangible artistic and cultural heritage comprises artifacts. It comprises all human evidence and expressions, such as traditional handicrafts, pictures, documents, books and manuscripts.