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This paper aims to measure the satisfaction of religious tourists travelling to various destinations in the Himalayas to identify the expectation-experience gaps and understand the shift in motives of travel.

The satisfaction of religious tourists is examined using holiday satisfaction (HOLSAT) model developed by Tribe and Snaith (1998). The study analyzes the expectation-experience gap using mean scores on 47 destination specific attributes for a sample of 500 respondents.

The study finds a significant gap between the expectations and experience of religious tourists traveling to sacred destinations in the Himalayas. The study also finds that motives of religious tourists have shifted from purely religious to secular touristic motives.

The results of the study reinforce the value of HOLSAT model as a potential tool to measure and enhance the satisfaction of religious tourists, indicating the attributes that can contribute positively toward tourist satisfaction.

Measuring the expectations and experience for the same set of respondents is a unique contribution of this study. The study attempts to overcome limitations of the HOLSAT model as discussed by Tribe and Snaith.

The chapter presents the gospel festival as a significant postmodern religious tourism phenomenon which has not thus far been recognized or critically theorized. To date, conceptualizations of religious tourism, specifically pilgrimages, have been dominated by Turnerian concepts of liminality and communitas. It is suggested that these concepts, while valuable, do not sufficiently account for the heterogeneous and contested nature of these event spaces or their potentiality for the performance of alternative modes of social ordering. The Foucauldian notion of heterotopia is adapted as a more apposite theoretical framework and an example of a gospel festival in Australia is drawn on by way of explication.

The purpose of this paper is to investigate the most important characteristics of the religious package tour as perceived by consumers who travel to the Holy Land and to examine the marketing components that play an important role for pilgrims.

In‐depth interviews were conducted with Greek Orthodox travellers who were about to leave for a pilgrimage to Jerusalem. Content analysis was used in order to analyse the transcribed interviews.

Results show that regarding the product mix, hotel ratings and extra benefits are considered of minor importance by the interviewed travellers. However, the tour guide and the trip's schedule and program are the most important factors that influence consumer decisions regarding the purchase of a specific tourism product. In addition, the travel agent's reputation for organising religious trips plays a crucial role. Alternatively, price does not seem to influence travellers to sacred places.

Travel agents that offer tour packages to pilgrims, as well as tourism companies wishing to promote pilgrimages can take into consideration these findings in order to design effective marketing plans.

Although tour packages for pilgrims are profitable, only few studies have focused on this type of traveller. As travel for religious purposes increases, the design of an effective marketing plan may help to further develop the market for pilgrimages.

The purpose of this paper is to explore the Australian tourist experience at Gallipoli in order to better understand how tourists approach and engage with battlefield sites and how the experience may transform them. Specific attention is paid to the role of interpretation in shaping these experiences.

A qualitative research method was employed, involving in‐depth interviews with Australians who had visited Gallipoli in a range of circumstances.

Australians visit Gallipoli for a variety of reasons, including national sentiment and personal connections. They engage with the site in a range of highly personal ways, with guides playing a crucial role in helping them to connect with the site physically, intellectually and emotionally.

The study relied on the participants recalling their experiences from some years past, although other research suggests that this is a minimal problem in the context of such memorable and moving experiences.

The paper provides valuable insights into how tourists experience battlefield sites of great national significance, and consequently how such sites should be managed sensitively and unobtrusively.

This research provides empirical support to conceptual studies on how tourists engage with battlefield tourism sites, and specifically explores the role of interpretation in shaping the overall experience. It further considers the ongoing effects of such experiences.

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.

To date, a few studies have examined the use and circulation of votive materiality in religious pilgrimages. However, to the best of the authors’ knowledge, no study has explored the ritual reuse of votive materiality within pilgrimages. This paper aims to explore the (re)uses and circulations of votive materiality in the ritual process.

In the analysis, the authors adopt the cross-views of an anthropologist and a marketing researcher. Votive practices are examined through the anthropologist’s past ethnographies. Audiovisual data play a central role in this analysis. Moreover, the authors choose a comparative perspective by focusing on two not famed pilgrimage arenas, each mobilising Muslim pilgrims and food offerings.

Revisiting the thoughts of Weber (1978) on the religious field and those of Kotler (2019) on transformational experiences, the authors propose a graphic schematisation to trace the circulations of votive materiality (sugar) involving four interdependent ideal-typical actors: the merchant, the priest, the mystical operator and the pilgrim-consumer who, in her/his quest for the divine, is the target for the first three. Either pilgrims or mystical operators can ritually reuse votive materiality. However, such reuses are not performed for ecological purposes, but for practical reasons, mainly due to an overabundance of votive materiality.

It is often believed that a votive object is only for single use, used only once, for a single request or thanksgiving, by a single person. But the authors show that once used, certain votive objects – as vehicles for grace – can be reused, revealing an unexpected ritual reuse.

Once the domain of theologians, sociologists and (religion) anthropologists, we have seen more recently how consumer researchers have enriched the study of spirituality and religion. Researching the sacred can be fraught with challenges, in and out of the field. Russell Belk, Samuelson Appau and Diego Rinallo address key questions, issues and conceptualisations in the scholarship on sacred consumption, contemplating the past and mapping future research avenues. A reading list is also included for those interested in joining the authors in this collective discovery of the sacred.

Contributors answered the following four questions: How has the study of sacred consumption evolved since you started researching the field? What would be the critical methodological issues that researchers need to consider when approaching the “sacred”? What are some of the key authors that have influenced your thinking? What do you think will be the key questions that researchers will need to focus on?

Rinallo, Belk and Appau’s reflections on studying the sacred provide food for thought for both novice and weathered researchers alike. Researching the sacred both shapes and is shaped by our positionality: by our insider/outsider status, our gender and race and our cosmovisions as believers or sceptics. Researchers should be mindful and reflective of their subject positionings as they approach, enter and leave the field. Researching the sacred requires an open mind as we broaden our vision of what constitutes the sacred. Such research calls for scholarly as well as phenomenological curiosity. Reading widely and across disciplines to better familiarise ourselves with our sacred context helps to craft novel and meaningful research.

This paper provides a multivocal genealogy of consumer culture work on religion and spirituality, methodological advice and reading resources for researchers.

The purpose of this study is to explore the dimensional structure of visitor experience in a sacred place based on the framing process.

Mix-method research was conducted in Turkey–Virgin Mary House which featured a sacred and popular tourist destination. Qualitative research, including interviews and expert panels, was used to create a set of knowledge for further analysis. Quantitative research, including two field studies comprising 842 participants, was used to validate the framing of visitor experiences in a sacred place providing reliability and construct validity.

The six dimensions were found within three framing axes of religious, environmental and organizational: inner experience; religious experience; physical environment; history; tour organization and service experience.

Current studies on visitor experience in a sacred place have mainly focused on emotions, motivations or physical dimensions. By synthesising the framing process and theoretical approaches, this study contributes to the literature by analysing the unique characteristics of visitors' experiences in sacred places, regardless of their religious identities.