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The transfer to partnership in public sector management has created significantly new modes of service delivery, and is suggested to be the best means of ensuring that disadvantaged groups are socially included. The purpose of this paper is to examine New Leisure Trust (NLT) structures in public leisure provision relative to direct, in‐house managed facilities and privately run Leisure Management Contractor (LMC) facilities. In particular, NLTs receive significant government funds and subsidies through tax breaks that are not forthcoming to rivals, which raises questions as to whether NLTs deserve such aid for delivering upon the social inclusion agenda of the government.

The research involved a national survey questionnaire to 1,060 public leisure service providers in England. Empirical testing through multiple analysis of variance and regression analysis was applied to the dataset.

The authors find that NLTs do not follow social orientation strategies to any significantly greater degree than rivals, nor seem to create social inclusion to any greater degree. Further, NLTs have the least to gain in terms of business performance from creating social inclusion, whilst in‐house (in particular) and LMC facilities stand to gain the most.

Though each approach to provision examined places a considerable strategic emphasis on being socially oriented, they are not effective at increasing the social inclusion of recreationally disadvantaged groups.

This paper calls for the current public leisure management playing field to be levelled in a rebalance of opportunity and investment through the removal of anti‐competitive measures.

This paper aims to explore the nature of the marketing of concerts 1672–1749 examining innovations in the promotion and commodification of music, which are witness to the early development of music as a business.

The study takes as its basis 4,356 advertisements for concerts in newspapers published in London between 1672 and 1749.

Musicians instigated a range of marketing strategies in an effort to attract a concert audience, which foreground those found in more recent and current arts marketing practice. They promoted regular concerts with a clear sense of programme planning to appeal to their audience, held a variety of different types of concerts and made use of a variety of pricing strategies. Concerts were held at an increasing number and range of venues with complementary ticket-selling locations.

Whilst there is some literature investigating concert-giving in this period from a musicological perspective (James, 1987; Johnstone, 1997; McVeigh, 2001; Weber, 2001; 2004b; 2004c; Wollenberg, 1981–1982; 2001; Wollenberg and McVeigh, 2004), what research there is that uses marketing as a window onto the musical culture of concert-giving in this period lacks detail (McGuinness, 1988; 2004a; 2004b; McGuinness and Diack Johnstone, 1990; Ogden et al., 2011). This paper illustrates how the development of public commercial concerts made of music a commodity offered to and demanded by a new breed of cultural consumers. Music, thus, participated in the commercialisation of leisure in late 17th- and 18th-century England and laid the foundations of its own development as a business.

This paper aims to investigate the marketing and consumption of flowers as a commodity from the sixteenth to the eighteenth century in the Ottoman context, a non-Western context, and to identify the specificities and similarities to the wider regional context with which it interacts.

Through utilising secondary historical data a two-level analysis is conducted. The first level provides information on the institutional actors such as flower merchants, the state, the flower research institutes, market channels and popular culture and their practices. The second level of analysis concerns the flower consumer.

The paper shows that flower consumption and marketing in an early modern non-Western context was not totally divergent from its “Western” counterparts which share the same regional context, i.e. the Mediterranean. As part of the late Renaissance Mediterranean world, the flower cultivator as a leisure-time consumer is reminiscent of the “Renaissance man”, characterised as someone who consumes science, aesthetics and writing in his leisure time. However, Ottoman markets diverge from their counterparts through the formation of an institution, similar to a modern-day accreditation institution, which had an active role in generating standards, brands and norms for the flower market.

The paper is mainly focussed on Istanbul, the capital of the empire and a large city by contemporary standards. Generalisation to the Ottoman context would require further studies.

The paper is original because marketing and consumption in non-Western histories, such as the Ottoman context, have been a neglected area, mainly because of a tendency to locate progress and modernisation in early modern west.

The consumer behaviour literature is evolving towards the assumption that products are inherently experiential bundles, and after all, all businesses are operating within the experienced economy. Experiences are much more advantageous for the consumers because they advance happiness or enjoyment of life (instead of survival or maintenance). Experiential purchases lead to greater happiness levels compared to material purchases. Reliance on materialism and material purchases is shown to be the reason of low happiness levels in even the most affluent countries.

In this chapter, based on theoretical as well as empirical papers, I analyse experiences and the consumption of experiences in the Turkish context. The arguments are supported by up-to-date market analysis of related industries conducted by independent market research agencies. The first section looks at the rise of experientialism in retail industries, such as in the case of shopping malls. The following sections touch upon main experiential categories such as tourism, dining and sports. Finally, the social aspects of experiences are discussed in the context of third-place experiences, and some empirical findings are presented. The chapter concludes with some recommendations for practitioners, experience designers, service providers as well as researchers.

This paper aims to reconsider and reframe the relationship between retail and consumer revolutions, arguing that the two have too often been separated empirically and conceptually.

Reviewing a broad range of literature, the paper discussed the ways in which the historiography of retailing and consumption might be brought together by a greater focus on and theorisation of shopping.

The paper highlights equivocation in the literature about the extent to which retailing was transformed during the eighteenth century in response to consumer changes. Whilst some aspects were dramatically transformed, others remained largely unchanged. It draws on a rather smaller body of work to illustrate the ways in which shopping practices were instrumental in connecting shops and consumers, linking the cultural world of consumption to the economic realm of retailing.

The key argument is that, if studies of shopping are to be useful in furthering the understanding of retailing and consumption, then the paper must theorise shopping more fully. In particular, the paper emphasises the insights afforded by notions of performance and identity, and by analyses of consumer motivation; arguing that these offer the opportunity to link shopping to wider debates over politeness, gender roles and even modernity.

The typical corporation is based on free capital markets, and in general, on the free market capital system for all its factors of production, distribution, and consumption. Hence, this chapter studies the economic, legal, ethical, and moral goodness and promise of the Free Enterprise Capitalist System (FECS) as it exists and thrives in the open and free economies of the world. We will review several versions of FECS starting from Thomas Aquinas (1225–1274) views on private property, Thomas Hobbes’ (1588–1679), The Leviathan (1651), Adam Smith (Wealth of Nations, 1776), Max Weber (The Protestant Ethic and the Spirit of Capitalism, 1904/1958) to modern defenses of capitalism by David Bollier (Aiming Higher, 1997), Raghuram Rajan and Luigi Zingales (Saving Capitalism from Capitalists, 1998, 2004), C. K. Prahalad (2005) on Inclusive Capitalism, Nitesh Gor (The Dharma of Capitalism, 2012), and John Mackey and Raj Sisodia (Conscious Capitalism, 2014), to name a few. Based on these seminal authors and subsequent theoretical developments, this chapter seeks to defend, save, and uphold the goodness of the FECS along multiple viewpoints such as economics, management, law, ethics, morals, and executive spirituality.

Self-esteem values, with the new art of living, in the minds of Indians, lead to establish faith among the spiritual organization. Later on, the spiritual organizations brand their names and market the products in their branded name. These brands, which are inspired by faith and created by Indian spiritual gurus, have even disrupted the fast-moving consumer goods (FMCG) market by being customer-centric instead of being geared by lucrative returns. It is in this context that this paper aims to find the cultural divergence factors that lead to change the consumption pattern of FMCG and how such brands of faith have been segmented in the Indian perspective by spiritual gurus. The research concludes that cultural divergence variables such as power distance, collectivism, uncertainty avoidance and long-term orientation influence the brands that are inspired by faith. Spiritual gurus in India are using sociocultural marketing activities such as social endorsement and cause-related marketing strategies for segmenting the markets.

The primary data were collected from the 1,678 customers of the Isha products. The respondents were selected based on the snowball sampling. The responses were collected from the followers who visited the foundation at least three times during the period of two years in Coimbatore and purchased Isha products worth more than Rs 500. The data were collected between the period August 2016 and April 2018. Of 1,678 responses, 1,465 responses were validated after coding. Of 1,465 responses that were validated, 1,126 responses were found reliable.

“Cause-related marketing” and “social group endorsement” activities of the firms tend to create a brand image. To find out which of the above activities highly influence the brands of faith, realistic-operating characteristic (ROC) analysis was carried out. ROC curves were drawn to assess the brands of faith centroid values with social group endorsement and cause-related marketing variables. ROC curves explored the precision of diagnostic tests and were used to find the best “cut-off” value for impressive and unimpressive cluster test results.

Cultural divergence variables such as power distance, collectivism, uncertainty avoidance and long-term orientation are influencing the brands of faith. The followers of the spiritual foundation have their own distinct culture, and their social affinity values increase the brands of faith. Social group endorsement and cause-related marketing are the marketing strategies suitable for spiritual foundation (to market their product/ service). Age, education and occupation are demographic values that influence the brands of faith. The spiritual foundations are segmenting their customers based on the occupational values, and they use the cause-related marketing strategies to increase the values of brands of faith.

As the cultural values related to the art of living have been recognized by society as the measure of social well-being, the spiritual leaders can enhance their brands of faith. The social media communication about cause-related marketing can create trust in society. On the other hand, societal marketing activities cannot target the entire society. Hence, it is to be stratified. While stratifying, the players of diversity markets have to target a group based on the values generated by the stakeholders in the foundation. The diversified markets created by the Indian spiritual gurus are providing cultural diversity.

The business value created by spiritual foundations is increasing the social values which are essential to uplift society. The author concludes that if business values and societal values are integrated by any group of people, it improves economic value to that society and they can use the social currency in the form of “brands of faith”.

The cultural values of a society are measured and compared with national and global index. The enumerate method is an original one.