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The COVID-19 pandemic had severely impacted global commerce, leading to market closure and travel restrictions. Due to the extreme limitations on shopping and market possibilities, consumers’ buying habits have changed significantly and they are still changing what they buy and how they purchase for everyday necessities. They are trying to shop locally, carefully, and economically. Consumers are buying their stuff from wherever goods are available. Purchasing nonessential items is restricted. Restaurants, tourism, apparel, and furniture are the industries that have been impacted the most. The objective behind this study is to find out the post-COVID-19 effects on consumer buying of essentials from a convenience store over hypermarkets and how consumer behavior will revive postpandemic toward retail shopping. In the study, responses were collected through structured questionnaire to explore the consumer buying behavior for their daily essentials both at convenience stores and hypermarkets. The study reveals that consumers prefer to buy essential commodities/goods of daily needs from convenience store compared to hypermarket due to the risk of being exposed to COVID-19 pandemic and this behavior will change future trend of retail shopping experience. The major limitation of the study is sampling frame. Future studies can replicate this study in different context with different target population. Pertaining to the current ongoing situations of the pandemic, a very high percentage of the respondents would still choose nearby convenience stores over hypermarkets. This study estimates the behavioral change in retail consumers in future; therefore, it suggests retailers adopt innovative marketing strategy in future.

Transnational migration has produced a state of flux in the naturalized conception of home as a fixed, bounded, discreet and trouble-free place of origin, (re)casting home as a more complex, or perhaps simpler, project entangled within the workings of the global capitalist economy. In this context, here the author qualitatively explores migrants’ engagement with the notion of home in the sense of how they conceptualize and experience home, based on the lived experiences of Sri Lankan women who have migrated to Kuwait as live-in migrant domestic workers (MDWs) independently of their families. The stories of the MDWs simultaneously made the meaning of home as conventionally defined, more straightforward and more complicated: home was taken on a journey with them to a faraway foreign land. The MDWs negotiated and constructed belonging and not belonging dialectically in multiple homes, thus being simultaneously “here,” “there” and “nowhere.” In migration, home thus manifests the evolution of female power and duty, portraying it at once as a locus of women’s liberation and as new and perhaps more extreme forms of (re)subjectivation in the emplacement of home within global capitalism. Migration performs home as a space in the (un)making: an ongoing project through the course of life.

Issues related to economic development and growth are oft discussed to illustrate the health of a nation. However, such development is constrained by the inequality parameter of the representative society. Again, economic fluctuations arising from several crises may hinder the representative nation from getting on a smooth path to development. Now, augmentation of crises along with the presence of inequality may trigger economic vulnerabilities, leading to unsustainable economic development. Against this backdrop, we initially frame a theoretical model to capture the above-mentioned issues and try to derive plausible economic interpretations for the same. To verify the same in a more robust manner, we consider a panel of 30 developing countries from Africa, spanning the time period 1980–2020. Both the health status and the education status of our panel of countries are used to explore the sustainability issue in the presence of income inequality. All data have been collected from the World Development Indicators (WDI) and Standardized World Income Inequality Database (SWIID) (Table 21.1

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This introduction provides the methodological framework for the book, approaching the business of football through the lens of its most reliable consumers – the fanbase. Fan cultures necessarily inform the normative understanding of a football club, due to the popularly held belief that it is the fan’s – or some reified idea of the fan – that is the permanent feature of a football club and that provides its identity. Players and owners come and go, but the relationship between the club and the fan is, theoretically, never-ending. In truth, this is never a real fan who could exist, but a constructed image of the fan built out of other narratives and that, at some level, football fans associate themselves. This fan is no one in particular, but is drawn from a close reading of football culture and identifying the directives of the traditional fan. Utilising a combination of critical theory and the existing literature on football club ownership, our goal is to reveal the distinction between how people talk about the social dimension of football clubs, and how they actually relate to their fans and the wider world in the era of late capitalism. A club is not simply the romanticised notions held by those within the games, but, as with all businesses, it is also the product of it conducts itself in a series of other networks of exchange. Often irreconcilable with the aforementioned romantic notions, these networks often get hidden by the prevailing discourse.

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.