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The COVID-19 pandemic forced us not only to think but also to pause and objectively reflect on how to deal with the situation that has arisen and how to develop well-being and resilience strategies for the welfare of humanity at large. We long to be in those vicinities where we want to calm our minds in the quest for a deeper meaning of one existence. It can be a nature-based destination, a pilgrim destination or a part of a religious tour depending on one's faith, belief and orientation towards spirituality and bliss. The abundance of natural resources available in nature is the prime source of overall wellness in all parts of the world, as are the traditional Indian practices of Yoga, Ayurveda and the practices suggested by traditional holy scriptures. This chapter attempts to see the wave of spiritual gurus boosting the wellness sector associated with travelling. Gurus like Sri Sri Ravi Shankar, Sadguru Vasudev Jaggi and HH Dalai Lama are some of the international gurus who have influenced spiritual and wellness tourism to a large extent. The discourse analysis revealed that people long for spirituality for peace and wellness. It also reveals being spiritual has no fixed dimension; it varies from person to person.

Ahmet Kuru, in his book, suggests that the explanation for the lack of social and political development in the modern world can be traced back to a historical ‘state-ulama alliance’ from the 11th-century Saljuq empire or earlier. From the perspective of an historian, however, this dating displays some empirical problems. It is certain that the state eventually did gain the upper hand over the Muslim intellectuals, at least in the centre of the Ottoman empire. But the process to that point was different. In this comment, a different explanation is proposed that points instead to two crucial factors: the loss of a homogeneous Muslim state with the fall of the caliphate, and the rise of a unified Muslim world, an umma, through the independence, not subservience, of the class of scholars in the mediaeval period of Islam. Thus, a model is proposed that focuses on two turning points: the replacement of the effective caliphate with a fractious system of sultanates in the mid-tenth century, coinciding with the solidification of Islamic thought in a more strictly regulated form both in theology, law and in Sufism. The second moment is ca. 1500, when the period of political fragmentation comes to an end with the Ottoman state unifying the Middle East, flanked by Morocco and Iran, while challenges to the religious orthodoxy begin to grow at the margins. Such a model thus sees the ulama as actors for change as well as for orthodoxy throughout Muslim history, responding to changing developments in social and political contexts.

Spirituality and leadership, both have an intrinsic goal where they incorporate clarity of understanding, vision and collective action and both have the potential to empower an individual or a team, with commitment and productivity. It is one of the rapidly growing areas of leadership. It takes responsible policymakers and leaders to build a nation that benefits multiple stakeholders and all citizens. The aim of the chapter is to explore the concept of spirituality and show how applied spirituality can provide moral and practical guidance for leaders of public policy to take bold and enlightened steps towards achieving sustainable development (SD) goals. We define spirituality as a way of understanding, inner awareness, personal integration, and a source of values that give ultimate meaning or purpose beyond the egoic self. As such the chapter will go beyond existing discussions of ethical, moral, or values-based leadership and raise issues of how a deeper spiritual understanding of human nature can guide leaders. Some helpful practices like mindfulness are also covered in this chapter. There are various relevant leadership styles including transformational leadership, servant leadership, moral leadership and participatory leadership. Although each of these has some positive characteristics, this chapter with the help of those characteristics would try to get a deeper insight and understanding of how spirituality can stimulate and add more value, and bring integrity, motivation and strong leadership qualities. This chapter covers the existing gap in the literature on applied spirituality and leadership and concludes that leadership when incorporated with spirituality plays a vital role in honing the skills of the leaders and changing their perspective towards the team. The chapter will conclude with ideas for discussion among faculty and students and suggestions for further research into the use of applied spirituality for leadership in sustainable development policy.

This chapter seeks to elucidate specific behavioral patterns that occur when people travel and consume luxury items using concepts drawn from sociocultural and economic theories. These concepts are Walter Benjamin's “aura,” Karl Marx's “commodity fetishism,” and Arnold Van Gennep's “liminality.” These concepts are deployed within the spheres of tourism and luxury in order to analyze how tourists on a shopping spree search for forms of authenticity, how this type of travel is similar in many respects to a religious quest, and, finally, how the design of luxury outlets in European capitals convey religious overtones.

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.

The article aims to elucidate how embracing Tropicália's conceptual framework can foster a more fluid and adaptive approach to organizing, transcending traditional boundaries and embracing diversity, innovation and creativity. The analysis encompasses various facets of organizational dynamics, including holdership, professional praxis, organizational ambiance, knowledge dissemination and diversity promotion. By examining Tropicália's reverberations in these areas, this article seeks to provide insights and perspectives that can contribute to the literature on organizational theory and practice, offering a rejuvenated and contemporaneous approach to the art of organizing.

This article explores the conceptual architecture of Tropicália, a Brazilian cultural and artistic movement, and its potential impact on contemporary organizational structures. By embracing Tropicália's essence, organizations can cultivate an adaptable and diverse ethos, free from traditional constraints. This analysis encompasses holdership as sustenance, professional praxis, organizational ambiance, knowledge dissemination and diversity promotion. Tropicália's potential to foster engagement, fuel innovation and shape an inclusive culture is examined. This article contributes a contemporary perspective to organizational theory, emphasizing the importance of integrating Tropicália's intellectual fabric for navigating the modern business landscape and fostering creativity and innovation.

The findings of this study highlight the potential impact of Tropicália on contemporary organizational practices. By embracing Tropicália's conceptual framework, organizations can foster a more fluid and adaptive approach to organizing, transcending traditional boundaries and embracing diversity, innovation and creativity. Tropicália's immersive and transformative esthetic experiences can create dynamic and inclusive organizational environments that encourage individual agency and stakeholder engagement. The analysis encompasses implications for holdership and management practices, organizational culture, collaboration and knowledge sharing, diversity and inclusion, innovation and creativity. Tropicália has the potential to foster employee engagement, drive innovation and create a more inclusive and adaptive organizational culture.

This article provides originality and value by exploring the potential ramifications of Tropicália on contemporary organizational esthetics. It offers a fresh and contemporary perspective on the art of organizing by drawing upon the unique conceptual framework of Tropicália. By embracing the principles of Tropicália, organizations can cultivate an organizational ethos that goes beyond traditional boundaries, fostering adaptability, diversity and innovation. The analysis encompasses aspects of organizational practices, including holdership, professional praxis, organizational culture and diversity and inclusiveness. The findings contribute to the existing literature on organizational theory and praxis, offering a rejuvenated perspective on organizing in the modern business landscape.

Practitioners and management researchers have chorused the salvific tendencies of spiritual intelligence. Whilst the emergence of spirituality and its derivatives in the workplace is widely acclaimed, the conflict that exists between spiritual ideals and the capitalist ethos of modern organisations raises questions about dark manifestations. This incongruence necessitates the consideration of the misuse of spiritual intelligence.

This paper adopts conceptual lens and theoretical arguments to interrogate the assumption of absolute constructiveness that is accorded spiritual intelligence in its framing and discusses the potential of a dark side.

The dark side of spiritual intelligence is its deployment to achieve self-serving purposes, to harm, rather than to help others. More practitioners and management researchers must acknowledge that spiritual intelligence and workplace spirituality may have dark manifestations and incorporate this reality in the assessment of organisations and the individuals within them.

This exploratory article joins the sparse extant literature on the dark side of spiritual intelligence and workplace spirituality. It contributes to the literature by offering critical insights into spiritual intelligence and the need to integrate the potential for misuse in the existing models.

This conceptual paper seeks to critically evaluate and illuminate the diverse autoethnographic methodologies that are pivotal for understanding the dynamics of contemporary workspaces. The objective is to contribute to the ongoing scholarly debate on the value of autoethnography in workplace research and explore how it can shed light on complex organizational phenomena.

The paper adopts a narrative literature review approach, focusing on four main forms of autoethnography: realist, impressionistic, expressionistic and conceptualistic autoethnographies. Each form is discussed and dissected, emphasizing their specific sub-forms and illustrating their application through representative examples. The paper engages in a critical debate on utilizing autoethnography in workplace research.

The findings illuminate how autoethnographic methods can be used to gain nuanced and complex understandings of personal experiences situated in workplace culture, as well as how broader social and cultural contexts shape these experiences. The study also highlights the potential of these methods to explore marginalized and silenced stories within workplaces and contribute to the knowledge on power dynamics, inequalities and injustices embedded in the organizational culture.

The following contribution discusses approaches for conducting autoethnographic explorations of selected work environments, offering researchers valuable insights into these methods' application. Through better comprehension and application of these methodologies, researchers can enhance their contribution toward cultivating more inclusive and equitable workplace environments.

The paper stands out in its extensive review and critical discussion of the autoethnographic methods as applied in workplace research. It expands upon individual autoethnographic studies by providing a comprehensive, multifaceted perspective, delving into the merits and limitations of these approaches in particular context of researching contemporary places of work.