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Using the canvas of the author’s sojourn with the Islamic preaching group Tablighi Jamaat, this study aims to exhibit reflections on how spaces can be categorized as more sacred or less sacred according to a specific religious worldview. The paper extends the conversation on Mary Douglas’s concepts of purity and danger by sharpening the focal lens on place in Douglas’s theoretics. The paper also proffers the idea of a sojourn as a vehicle of purification.

This paper depicts findings from the author’s multi-sited ethnographic field notes carried out from a 40-day sojourn with the Islamic preaching group Tablighi Jamaat in Pakistan.

The study unveils the concept of relative sacredness or how some spaces can be considered more sacred than others. The differential sacred status of these variegated spaces, each with its own etiquettes, meaning and consumption rituals is a means for purification for sojourners.

This paper prioritizes a focus on place in Mary Douglas’s arguments on purity and impurity in a religious consumption context. The thesis argues that place is a significant concept associated with metaphorical cleanliness/sacredness, which in religious terms guides consumer action.

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.

This paper examines the transformations that have been taking place in culture and built form in Sri Lanka and their spatial geography mooted by the open economic policies introduced in the 1970 s and the subsequent developments. It analyses the major facets of the dominant Sinhalese culture having located them within the sacred and profane realms, nature and its social make up. Major characteristics of the traditional culture and built-form are identified and through a longitudinal study of six case studies around the southern region, the study elucidates the major transformations and the social and societal forces behind them. The paper proposes three models for understanding such cultural transformations; Conventional-Sri Lankan, Transitional-Sri Lankan, and Euro-Sri Lankan, the forms of which could also be used in other similar situations.

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.

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.

Pilgrimage brings humans and other-than-humans together through a dual process – movement across space and the transformation of space through the process of sacralisation. This paper aims to explore this dual process by outlining the development of qualitative research on contemporary pilgrimage where the dominant representational approach which focuses on human agency has been complemented by a relational perspective where statues, springs and rocks, for example, are seen as possessing their own agency that influences human action.

This paper describes the development of qualitative research on contemporary pilgrimage by bringing together both the representational and relational approach and drawing on the author’s experience of pilgrimage over many years and his reflections on that experience as a trained qualitative researcher.

This paper explores the ways in which the dominant representational approach in pilgrimage studies can be complemented by the relational approach by drawing on the author’s experience of pilgrimage in three different contexts

The paper is original by bringing together both the representational and relational perspectives, contextualising them through the author’s experience of different types of pilgrimage and linking pilgrimage to the wider issues of migration, space and agency.

The purpose of this paper is to present a case study of ethnic minority entrepreneurship in Sweden offered through the sacred‐secular lens of the Islamic Dawoodi Bohra community, with the purpose of exploring the relationship of spirituality to entrepreneurship.

Through a case study, this paper spotlights the entrepreneurship of immigrant women from the Dawoodi Bohra Islamic community in Sweden. Utilizing the literature from spirituality, ethnography and ethnic minority entrepreneurship, this paper seeks to foreground the importance of a transcendent dimension in entrepreneurship which is woven into and sustains the day‐to‐day beliefs and practices of ethnic minority women entrepreneurs.

The women seem to be able to negotiate their spirituality within their role as ethnic minority women entrepreneurs, which gives meaning to their daily existence and increases their izzat (honour) in their community.

This is a specific case study and represents a particular Islamic community, hence cannot realistically reflect all Islamic women in entrepreneurship. Future research can uncover the role of migrant Islamic women from various communities and countries.

The paper presents the interweaving and leavening effect of spirituality and entrepreneurship for Islamic women entrepreneurs and is a valuable insight on how such women negotiate their lives.

The paper presents a close look at Islamic women from the Dawoodi Bohra community whose lived experience represents a negotiation between their spirituality, patriarchy, migration, ethnicity and minority.