While the new‐age technologies do provide firms with opportunities to engage with customers better, they create undesired effects such as stress among customers in terms of navigating the newer ...technologies. This study identifies such stress as customer technostress and defines this new construct as “the result of negative experiences faced by customers when interacting with firm‐based new‐age technologies.” We also identify that the customer technostress construct to be comprised of six stressors—techno‐invasion, techno‐complexity, techno‐uncertainty, techno‐dependence, techno‐vulnerability, and techno‐inferiority. In doing so, we use a triangulation approach to develop a framework that proposes that customer technostress mediates the effect of new‐age technologies on customer engagement. Accordingly, we propose that (1) the negative experiences of customers when using new‐age technologies can create customer technostress, (2) a nonlinear relationship exists between customer technostress and customer engagement, (3) an increase in the marketing efforts of new‐age technologies by firms will help mitigate the effect of negative experiences of customers on customer technostress, (4) an increase in the customers’ familiarity with new‐age technologies will help mitigate the effect of negative experiences of customers on customer technostress, and (5) compared to reactive and proactive coping strategies, adaptive coping strategies will have a greater mitigating influence on the nonlinear relationship between customer technostress and customer engagement. This proposed framework also recognizes that a firm's reactions to a decline in customer engagement due to customer technostress can serve as inputs for subsequent improvements. This study concludes by identifying areas for future research.
Satanism gained popularity, particularly following the establishment of The Satanic Temple, which held an annual Satan Conference (SatanCon) in the last decade. Satanism is not monolithic, there are ...at least two main currents, non-theistic satanism and theistic satanism. This article aims to explore Satanism and clarify their position in the field of Religious Studies. By using qualitative methods, this study found that Satanism cannot be viewed as a theology. However, as a movement, Satanism can be grouped into two categories. Atheistic Satanism belongs to the New Age, while religious Satanism (theistic) belongs to the New Religious Movement (NRM). The contribution of this discovery can enliven contemporary discussions in the field of Religious Studies, especially the issue of Satanism. Setanisme menjadi populer terutama setelah kemunculan The Satanic Temple yang dalam satu dekade terakhir rutin melakukan Satan Conference (SatanCon) setiap tahun. Setanisme tidak monolitik, setidaknya terdapat dua arus utama, non-theistic satanism dan theistic satanism. Artikel ini bertujuan mengungkap Theistic Satanism sebagai istilah teknis yang menyebabkan kerancuan. Beberapa kerancuan yang dimaksud, berada pada ranah konseptual dan praktis, keduanya akan didiskusikan dalam artikel ini. Dengan menggunakan pendekatan fenomenologi, penelitian ini dilakukan secara kualitatif. Kajian ini menemukan bahwa theistic satanism tidak dapat dipandang sebagai sebuah teologi. Meski demikian, sebagai sebuah gerakan, theistic satanism dapat dikelompokkan dalam New Age dan gerakan filosofis antroposentris. Kajian ini juga menawarkan konsep baru untuk menggantikan theistic satanism yang ambigu. Sumbangan penemuan ini dapat menyemarakkan diskusi kontemporer dalam bidang Religious Studies, terutama isu Setanisme. Keywords: Theology, Satanism, theistic satanism, NRM, New Age
This article uses data from the World Values Survey to study the spread of post-Christian spirituality ("New Age") in 14 Western countries (1981-2000, N = 61,352). It demonstrates that this type of ...spirituality, characterized by a sacralization of the self has become more widespread during the period 1981-2000 in most of these countries. It has advancedfarthest in France, Great Britain, the Netherlands, and Sweden. This spiritual turn proves a byproduct of the decline of traditional moral values and hence driven by cohort replacement. Spirituality's popularity among the well educated also emerges from the latter's low levels of traditionalism. These findings confirm the theory of detraditionalization, according to which a weakening of the grip of tradition on individual selves stimulates a spiritual turn to the deeper layers of the self
Bu çalışma Türkiye tarihinin üç farklı dönemine odaklanarak, spiritüellik ile Kemalizm ilişkisinin değişen yapısını ele almayı amaçlamaktadır. Erken cumhuriyet döneminde spiritüel hareketlerin etkisi ...sınırlı olsa da ulus inşası ve Atatürk’ün karizmatik otoritesinin teşkili süreçleri, sonraki on yıllarda spiritüel içeriklere dair bir meşruiyet ve aşinalık sağlamıştır. Bu sayededir ki, Soğuk Savaş döneminde spiritüel hareketler kendilerini, dindar muhalefet ve ahlaki kodların yitimi risklerine karşı Kemalist modernizasyon projesini güçlendiren bir unsur olarak sunmuştur. Son olarak Post-Kemalist zamanlara denk düşen üçüncü dönemde bazı spiritüel akımlar kendilerini Kemalizm’in savunucusu olarak konumlandırmış ve bu amaçla Atatürk’ün kişiliği ile ezoterizm ve mistisizm gibi güncel new age temaları arasında bir sentez oluşturmuşlardır. Ancak Kemalist kültlerin ve ezoterik pratiklerin popülaritesi, aynı zamanda dinsellik ve postmodern eleştiriler karşısında Kemalizm’in yenilgisinin de bir sembolü konumundadır.
This study aims to examine the changing pattern of the relationship between spiritualism and Kemalism by focusing on three different eras in Turkey’s history. Firstly, although the efficiency of spiritual movements was limited during the early republican period, the features of nation-building and the construction of the charismatic authority of Ataturk provided legitimacy and familiarity to the discourse of the following decades with a spiritualist content. Such that, The Cold War Period was an era in which Turkish spiritualism defined itself as a way of enriching the Kemalist modernization project against religious movements and the risks of losing moral values. Lastly, during the Post-Kemalist times, spiritualist movements positioned themselves as a protector of Kemalism and created a synthesis between Ataturk’s personality and actual new-age themes such as esoterism and mysticism. However, the popularity of the Kemalist cults and esoteric practices was also a symbol of the defeat of the Kemalist ideology against religious, and postmodern criticism.
The article explores the concept of gender and gender roles in a spiritual book titled Jak si uvařit (vlastní) vesmír (How to cook up (your own) universe) by Kamila 'Kamu' Chadimová, a famous Czech ...chef and Instagram influencer. As the book is based on the worldview of Alternative (New Age) Spirituality, a full understanding of its concept of gender and gender roles needs to be put in the context of Alternative Spirituality's core doctrinal traits. The article emphasizes the importance of the concepts of (spiritual) energy and (spiritual) holism as two of the most important traits of Alternative Spirituality and examines them in the context of Kamu's life story.
Zorba the Buddha Urban, Hugh B
2016., 20160126, 2016, 2016-01-12
eBook
Zorba the Buddhais the first comprehensive study of the life, teachings, and following of the controversial Indian guru known in his youth as Bhagwan Shree Rajneesh and in his later years as Osho ...(1931-1990). Most Americans today remember him only as the "sex guru" and the "Rolls Royce guru," who built a hugely successful but scandal-ridden utopian community in central Oregon during the 1980s. Yet Osho was arguably the first truly global guru of the twentieth century, creating a large transnational movement that traced a complex global circuit from post-Independence India of the 1960s to Reagan's America of the 1980s and back to a developing new India in the 1990s. The Osho movement embodies some of the most important economic and spiritual currents of the past forty years, emerging and adapting within an increasingly interconnected and conflicted late-capitalist world order. Based on extensive ethnographic and archival research, Hugh Urban has created a rich and powerful narrative that is a must-read for anyone interested in religion and globalization.
This article examines English print media coverage of the England national women’s football (soccer) team during the 2015 FIFA Women’s World Cup. It draws on a content analysis of five English ...national newspapers from 24 May to 14 August 2015. A wide body of research has demonstrated that women’s sport continues to be greatly underrepresented in the media but our findings are important as they demonstrate that during this tournament, women’s football received a significant amount of print media coverage and that this coverage was largely positive. We argue that we have entered a new age of media coverage of women’s sport in the UK, with a shift towards greater gender equality.
In its path to Enlightenment, Europe saw its historical self-consciousness in breaking with its Christian tradition and the concept of autonomy. In the twentieth century, however, and in the wake of ...unprecedented historical crises, the claim to autonomy and enlightenment was challenged; as a result, Europe’s relationship with Christianity once again became the subject of scrutiny and investigation. Broadly speaking, two currents of thought emerged in response to this question. The first, was to construe this new historical situation as an extension of the old era, and thus proceeded with a questioning of all its assumptions and foundations. The second response construed the contemporary crisis wholly anew and characterized their time with a form of understanding that is capable of providing answers to life-long questions. Noting the limitations of both responses, this paper asks whether theism and humanism can be reconciled. In light of this question, we examine the concept of Messianism in Jewish philosophical thought in order to step beyond the current dichotomy and argue for a third response according to which the relationship of modernity to tradition is not antagonistic. In fact, messianic ideas generate critical force and constructive hope for the modern transformative thought.
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