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Acounts of new religious movements have been almost exclusively about those which have arisen in the last two decades in the most advanced capitalist societies, and theoretical explanations of their emergence and spread have very firmly connected them with the material standard and social ethos of that type of society. Although there have been significant new developments in the religious life of Soviet society there have been no religious movements forming such a radical break with the old religious life as those found in the West. In this article I shall be concerned with firstly, giving a brief outline of those transformations which have occurred in the religious life of Soviet society. Secondly, I shall show how and why they differ from the New Religious Movements in the West. I shall investigate in some detail why the latter could not and will not in the near future, take root in Soviet society.

Spirituality enables a businessperson to gain a more integrated perspective on their firm, family, neighbors, community and self. Hence, business people and business faculty show a significant increase in interest in spirituality in the workplace. The new interest is measured by the growing number of professional presentations, journal articles, books and conferences devoted to the subject. A consensus is emerging on the principal elements of a spirituality for working people. It includes acknowledging God, the importance of prayer, other people and a sustainable world. Some managers and firms encourage spirituality in the workplace. Many religiously‐oriented universities are integrating mission, spirituality and service in their education.

The Student Christian Movement (SCM) arose from the formal integration in one unit of a number of different strands of student‐run evangelical religion in British Universities(1). The Jesus Lane Sunday School in Cambridge, staffed by students, had been open since 1827. David Livingstone's visit to Cambridge in 1858 inspired the Church Missionary Union and in the same period Cambridge students began a Daily Prayer Meeting. In 1877, the students brought their various efforts together into the Cambridge Inter‐Collegiate Christian Union (CICCU). Similar movements were developing in other colleges. The first major links were created by the “Cambridge Seven”. Even at the end of the period of the “Saints” (as Wilberforce and his fellow evangelicals were known), more than three‐quarters of the men who volunteered for foreign missions were artisans, shop‐boys, labourers and apprentices(2).

As there has been no research about specific Indian temples, the aim of this paper is to explore the role of technology and commercial factors at ISKCON temple in the National Capital Region, in enhancing the tourists' experience. ISKCON temple, New Delhi, has been the pioneer in implementing technology as a tool for augmenting spirituality and Krishna consciousness amongst visitors but it has been unable to excel in the same. Along with technology, various commercial aspects are also exclusively operative at the temple. This paper highlights the confluence of technology and commercial elements at the temple and their role in creating a satisfying visitor experience. The paper recommends changes that will help the temple's policy makers/management in developing superlative tourist experiences.

The paper explores a strategic question by interacting with the key stakeholders. More specifically, interviews with policy makers, temple committee members and devotees, have been conducted along with a questionnaire which has led to data collection from the customers.

Identified gaps in the technology and commercial factors that are currently in place at the ISKCON temple. A customer survey highlights key expectations of visitors, bringing out the satisfaction level of the visitors with their integrated experience at the ISKCON temple, New Delhi.

ISKCON temple attracts global tourists giving it a cosmopolitan nature. This research paper creates awareness amongst all the policy makers and temple management about ways to craft an outstanding as well as magnetizing experience for the visitors.

India has a legacy of spiritual destinations that have been attracting international and domestic tourists. In the light of this fact, it becomes critical to identify the factors and elements that enhance the cultural, spiritual as well as overall customer experience at these religious destinations.

Despite the recognition of the importance of leaders for the formation and ongoing success of social and political movements, the study of leadership in terrorist groups remains underdeveloped. The purpose of this paper, therefore, is to stimulate additional research into terrorist leadership in three main ways: by providing a broad overview of the theoretical perspectives that scholars have used to examine terrorist leadership, by critically reviewing the current state of the academic literature on terrorist leadership, and by presenting various ways in which future research on terrorist leadership can be improved.

This paper takes a conceptual and critical approach to reviewing the scholarly literature on terrorist leadership, and draws upon the author’s expertise with the wider multidisciplinary literature on leadership to make methodological and conceptual recommendations to improve related future research.

There is a paucity of empirical and theoretical research devoted to understanding important social and strategic aspects of terrorist leadership, and existing scholarly research is largely conducted in isolation with differing methodological and epistemological starting points. This has hampered efforts to measure, operationalize, and understand key concepts involving leadership in terrorist groups.

This paper provides several methodological and conceptual recommendations by which future research on terrorist leadership can be improved from insights taken from the wider scholarly literature on leadership. By virtue of being published in a criminology journal, this paper helps disseminate and expose key concepts in the study of terrorism to related disciplines.

This paper provides a general overview of the strengths and weaknesses of the study of terrorist leadership to scholars and students interested in the topic. It provides a foundational discussion of how the current literature on terrorist conceives of and utilizes the concept of leadership. It also provides methodological and conceptual recommendations to improve future research on terrorist leadership.

Religion has long been seen as a conservative force in society. This view has informed the rhetoric and theory of many reformers and social philosophers in Europe in recent centuries, where religious institutions often historically developed a rather too comfortable accommodation with the state and ruling class. Religion came, therefore, to be viewed as essentially supportive of the status quo and hostile to change. Marx was one of the reformers and social philosophers to voice just such a view. For him, religion was primarily an ideological tool by means of which the ruling class legitimated its position, and mystified those whom it exploited by conveying the conception that the prevailing social order was not simply a product of the ruthless exercise of a monopoly of power and profit in the interest of a particular social group, but rather a divinely ordained order. Religion, then, further undermined the capacity for protest and rebellion among the disadvantaged, by promising equity and justice in a life hereafter, contingent in part upon accepting the injustice and inequality of the life here below.

In the epigraph of the paper, Aristotle reminds us that confusion and inconsistency arise when people attach more than one meaning to any particular term (“name”). It seems that Aristotle could not have better described the situation with the connotation of Jewishness in the contemporary world.