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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.

The last three decades of the 20th century was a period of momentous social, economic, political and religious turmoil in many African societies. Nigeria is a prime example. Although the economic transformations of this period were perhaps bigger than other kinds of change, religious shifts probably had more remarkable social effects. One particularly noticeable development was the emergence of a new strand of Pentecostalism that serves as a source of political power and as a vehicle for economic mobilisation. Embedded in a theology of materialism and a redefinition of ‘money’, this new ideology found a fertile ground among local and global corporations struggling to cope with problems such as a devalued currency and political corruption and instability. Using data from ethnographic research on the Redeemed Christian Church of God (RCCG), with more than 10,000 congregations worldwide, this chapter shows how the near economic meltdown of the last decades of the 20th century precipitated a massive religious (re)engagement with economic structures and practices in Nigeria.

The aim of this chapter is to argue that charisma is a collective representation, and that charismatic authority is a social status that derives more from the “recognition” of the followers than from the “magnetism” of the leaders. I contend further that a close reading of Max Weber shows that he, too, saw charisma in this light.

I develop my argument by a close reading of many of the most relevant texts on the subject. This includes not only the renowned texts on this subject by Max Weber, but also many books and articles that interpret or criticize Weber’s views.

I pay exceptionally close attention to key arguments and texts, several of which have been overlooked in the past.

Writers for whom charisma is personal magnetism tend to assume that charismatic rule is natural and that the full realization of democratic norms is unlikely. Authority, in this view, emanates from rulers unbound by popular constraint. I argue that, in fact, authority draws both its mandate and its energy from the public, and that rulers depend on the loyalty of their subjects, which is never assured. So charismatic claimants are dependent on popular choice, not vice versa.

I advocate a “culturalist” interpretation of Weber, which runs counter to the dominant “personalist” account. Conventional interpreters, under the sway of theology or mass psychology, misread Weber as a romantic, for whom charisma is primal and undemocratic rule is destiny. This essay offers a counter-reading.

In this account of our long-term ethnographic investigation of the Burning Man Project, we examine the emergence of nomadic spirituality among the citizens of Black Rock City, Nevada. We describe this emergence as a reaction to consumers’ increasing dissatisfaction both with conventional religious denominations and with consumption as an existential ground of meaning. We provide an emic view of the pilgrimage experience at Black Rock City, from the perspective of participants in and organizers of the event. We propose a theory of the comedy of the commons to interpret the surface structure of the moment, and embed our deep structural interpretation of the nomadic spirituality of the phenomenon within the context of new religious movements (NRMs). In so doing, we shed new light on the topic of the sacred and profane in consumer experience.

Buddhism, a globalizing religion, offers a remarkable opportunity to test different hypotheses and models coined in the field of “economics of religion.” Since their foundation over 25 centuries ago, Buddhist ethics have always epitomized extra-worldly and noneconomic philosophies of renunciation. And in the context of globalization, contemporary Buddhist voices praise resistance to the human-engineered damage caused by expansive capitalism. Buddhist traditions have, however, always followed commercial routes and have been involved, although indirectly, in economic affairs. The globalization of Buddhism perpetuates this tendency but also uncovers the rise of “new” relationships between Asian tradition and (capitalistic) economy, in the realm of religious values, behaviors, and organization. This chapter aims at differentiating three models: Buddhism and economy, Buddhist economics, and the economics of Buddhism. It raises questions about the relevance of the “economic”-inspired conceptualization of Buddhist forms and dynamics.

Based on ethnographic data and a textual analysis, this chapter highlights the process of “therapization” of Buddhism in Western countries, with a specific emphasis on Tibetan Buddhism in France. Referring to the paradigm of “political economy of health”, as developed in recent medical anthropology, it attempts to explore the relationships between two concepts – economics and health – that had previously been considered separately, in the context of Western Buddhism. Further, this chapter's aim is to expose a potential application of theoretical economic models in an anthropological approach of Buddhist diffusion and appropriation in the West.

The current chapter outlines the process through which New Religious Movement (NRM) membership is conceptualized as facilitating the development of increased reflexivity, in particular the development of an increased ability to connect to others. Based on the narratives of a subsample of 11 former members of NRMs for whom membership signified a desire for an increased ability to emotionally connect to others, a number of factors that are understood as having facilitated or inhibited this type of change were identified and are discussed. The findings extend previous theorizing of NRM as facilitating changes in the behaviors and beliefs of their members, and conceptualizes NRMs as possible avenues through which self-change at an emotional level can occur.

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.