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1
Reenberg Sand, Erik. "Theology of Karman: merit, death and release in the case of Varanasi, India." Scripta Instituti Donneriani Aboensis 22 (January 1, 2010): 316–33. http://dx.doi.org/10.30674/scripta.67373.
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In this article, the focus is on the question as to what motives the pilgrims may have for performing pilgrimage, and, in doing this, the author deals especially with the Hindu tradition, namely with pilgrimage to Varanasi, Banaras or Kāśī, which is often considered the Hindu sacred city par excellence by both Hindus and Westerners alike.The sacred power of Varanasi has three sources: the eternal presence of Śiva from the time of creation, the cremation ghāṭand the presence of the river Gaṅgā. Furthermore, we found that the most characteristic thing about the power of Varanasi is its connection with death and its power to confer on the pilgrim the fruit of complete release from the circle of birth, death, and rebirth, something which is normally the privilege of the adherents of ascetic and other non-worldly systems. This feature is still reflected in the fact that many elderly people come to Varanasi in order to die and get cremated here, and many people from the surrounding areas still take the bodies of their dead relatives to Varanasi for cremation.
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Kunwar, Ramesh Raj, and Akash Adhikari. "A Study of Pilgrimage Tourism in Halesi, Khotang, Nepal." Journal of Tourism & Adventure 5, no. 1 (2022): 97–129. http://dx.doi.org/10.3126/jota.v5i1.48740.
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Halesi is one of the most important pilgrimage tourism destinations of eastern Nepal. The purpose of this study is to highlight the culture, religion, belief, ritual, pilgrims’ behavior, ‘metempsychosis’ (story, legend and myth) and heritage of the Hindu, Tibetan Buddhist and Kirati (Rai) communities through the traditions (great and little tradition or textual, oral and transcendental cultural tradition) that play an important role for shaping the universe of power, place and people. Apart from these aspects of culture in Halesi, this research investigates how pilgrimage site has been commoditized into tourism destination which is what pilgrimage tourism talks about. This is a preliminary study of pilgrimage tourism in Halesi, Khotang, Nepal and provides room for further exploration. This study uses qualitative grounded theory to analyse pilgrimage tourism in Halesi, Khotang, which is a polyethnic pilgrimage place for three diverse groups with the respective religious beliefs executing holy rituals in accordance with their own customs. In order to carry out the research, a fieldwork was done for 38 days in Halesi. Data were gathered from different respondents including key informants, locals, hoteliers, priests, lamas, pilgrims, and visitors. The major data sources were open-ended inquiries and informal conversations. Halesi is found gradually transforming on several infrastructural development both in religion and tourism and is becoming a destination for pilgrims as well as non-pilgrims (secular tourists). As a result, the holy site attracted more numbers of pilgrims, thereby improving the economic situation of the local communities who were involved in the tourism industry which began to attract the attention of different stakeholders when they were able to know the significance of Halesi as a polyethnic pilgrimage tourism destination. It is noteworthy to quote “a tourist is half a pilgrim, if a pilgrim is half a tourist”.
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Malik, Sharaz Ahmed. "Anthropology of Pilgrims with Regard to Accommodation and the Activities they Performed while Visiting Shahdra Sharief Shrine." International Journal of Tourism & Hospitality Reviews 1, no. 1 (2015): 01. http://dx.doi.org/10.18510/ijthr.2014.111.
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Tourism is a prosperous industry; within tourism pilgrimage tourism is evolving a lot in these days. It has been found that pilgrimage tourism increased many fold in every nook and corner of the world. May it be the case of Christine, Muslim, Hindu and Buddhist followers, pilgrimage of all of these has risen in these years. Pilgrims, like tourists, also spends money on traveling, accommodation, donation, eating, and purchasing. Spending of these pilgrims becomes a source for earning natives of pilgrimage destination. Keeping, this thing in mind, this study has been conducted to know various activities of pilgrims. Herein this paper only accommodation related activities, time duration of trip of pilgrims and various activities which were performed by pilgrims has been recorded, specifically from those pilgrims who visits to Shahdra Shrief Shrine Rajouri of State Jammu and Kashmir.
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Nordin, Andreas. "Ritual Agency, Substance Transfer and the Making of Supernatural Immediacy in Pilgrim Journeys." Journal of Cognition and Culture 9, no. 3-4 (2009): 195–223. http://dx.doi.org/10.1163/156770909x12489459066228.
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AbstractPilgrim journeys are popular religious phenomena that are based on ritual interaction with culturally postulated counterintuitive supernatural agents. This article uses results taken from an anthropological Ph. D. thesis on cognitive aspects of Hindu pilgrimage in Nepal and Tibet. Cognitive theories have been neglected in pilgrimage studies but they offer new perspectives on belief structures and ritual action and call into question some of the current assumptions in this research field. Pilgrim journeys often involve flows of substance of anthropomorphic character. Transferring substance in pilgrimage means leaving material at the pilgrimage site and then receiving other materials to take home. Pilgrim journeys imply ritual interaction, intuitions and ideas regarding the management of sin, impurity and evil. They also imply reception of blessings along with divine agency. This paper investigates how assumptions about agency, psychological essentialism and contagion connected to supernatural agents provides an important selective pressure in formation of beliefs related to pilgrimage. This paper shows that the transfer of substances is an operation on ritual instruments. It creates a supernatural immediacy effect in pilgrims, in the sense suggested by Lawson and McCauley.
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Sieradzan, Jacek. "BETWEEN TRAVELLER, OBSERVER AND PILGRIM: MEETING OF POLISH ANTHROPOLOGIST/JOURNALIST AND LADAKHIAN BUDDHIST MONK." Folia Turistica 49 (December 31, 2018): 267–86. http://dx.doi.org/10.5604/01.3001.0013.0831.
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Purpose. Showing the ethical nature of the meeting of anthropologist and journalist Krzysztof Renik with Buddhist monk Tashi, in an environment alien to both of them. Analysis of Renik’s book to find out whether the borders between traveler, pilgrim and tourist are luminal and fluid in nature. Method. Critical analysis of literature. Results. Affirmation of the theory regarding the fluid nature of social categories, in this case that of the traveler, pilgrim and tourist. Both Renik and Tashi are pilgrims, but also travelers/ pilgrims who wander through unknown countries. Research and conclusions limitations. No possibility of contact with the monk, the main character of the book. Practical implications. The article can have meaning for persons who try to understand the religious and social landscape of Hindu countries, and want to broaden their perspective of the world taking the point of view of an anthropologist who practiced long-term observation of the behavior of a Buddhist monk into account. Originality. Renik’s book is probably the first work relating the day-by-day common pilgrimage of the Ladakhian Buddhist monk and the Catholic anthropologist and journalist. The latter wanting to better understand Tashi’s engagement, also participated in Buddhist practices. Being a traveler and anthropologist, he becomes a pilgrim, and pilgrim Tashi frequently behaves like a traveler or common tourist. Type of paper. Case study.
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Kunwar, Ramesh Raj, and Nabin Thapaliya. "A Preliminary Study of Pilgrimage Tourism in Barahachhetra, Nepal." Gaze: Journal of Tourism and Hospitality 12, no. 1 (2021): 126–70. http://dx.doi.org/10.3126/gaze.v12i1.35681.
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Pilgrimage is an age-old phenomenon for people of all religions. Pilgrimage is often been defined as a journey resulting from religious causes, externally to a holy site, and internally for spiritual purposes and internal understanding. For the Hindus, Pilgrimage is associated with Moksha (liberation), one of the four Purusharthas (virtues), the other three being Artha (material value) Dharma (righteousness), and Kama (pleasure). The concept of pilgrimage tourism in the Hindu tradition is a recent one. In Nepal, where tourism has largely remained a seasonal business, pilgrimage tourism can be a perennial source of income especially because Nepal is home to some of the world’s most important sacred Hindu and Buddhist pilgrimage destinations. It is also noteworthy that according to 2011 official census in Nepal, more than 80 percent of the residents follow Hinduism (Central Bureau of Statistics, 2012, p.4) and Nepal shares a free border with India, the country with the largest number of Hindu residents, in absolute terms, in the entire world. Barahachhetra in Nepal is as important as other pilgrimage destinations in Nepal, however, no studies have been carried out so far on the status and potential of pilgrimage tourism in Barahachhetra. The authenticity of the pilgrimage sites, the hospitality culture and the peace experienced by pilgrims together provide a memorable pilgrimage tourism experience for the pilgrimage tourists visiting Barahachhetra. The prospect of pilgrimage tourism in Barahachhetra is immense and has a direct bearing on the preservation of the religious and cultural heritages as well as the economic condition of the residents therein. A coordinated approach initiated at the highest level of governance is required to study, promote and sustain pilgrimage tourism in Barahachhetra. In this study both pilgrimage tourism and religious tourism interchangeably used. Though spiritual tourism has become recently evolved, the authors did not visit on it although efforts have been made to highlight its significant in the introduction.
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Agus Tridiatno, Yoachim. "Presenting The Love of God Through The Javanese Hindu Temple of The Sacred Heart of Jesus in Ganjuran Yogyakarta." Journal of Asian Orientation in Theology 5, no. 1 (2023): 99–131. http://dx.doi.org/10.24071/jaot.v5i1.5810.
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The paper aims to study inculturation in the practices of pilgrimage to the Sacred Heart of Jesus temple in Ganjuran Yogyakarta by exploring its socio-historical background and the current practices. The temple was built in 1927-1930 by Schmutzer family and designed in the Javanese Hindu architecture. After being neglected for 60 years, in 1990, the temple was reinterpreted and revitalized by Father Gregorius Utomo in line to the spirit of the Sacred Heart of Jesus that aspired the Schmutzer family. Now, many pilgrims from various faith visit the temple everyday for getting spiritual and physical healing. This study is an action research where the researcher directly involves in the object to be studied. He did pilgrimage to the temple regularly while he did interviews with the pilgrims for getting the data. Besides, the data are collected through indirect interviews with questionnaires. It is completed with the library sources. The data then was verified, classified, and analized in a descriptive qualitative approach.
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Dahal, Bishnu Prasad. "Significance of Hindu Pilgrimage; study of Pashupathinath and Kashi Vishwonath." Patan Pragya 7, no. 1 (2020): 43–54. http://dx.doi.org/10.3126/pragya.v7i1.35041.
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Pilgrimage is one of the most common phenomena found in religious culture, occurring in just about every major religious tradition. Pilgrimage has adapted to a purportedly secularizing world, and even benefited from contemporary modes of transportation and communication. All pilgrims provide the message of human welfare, development of universe and religious and spiritual promotions for the welfare of society, way to truth, salvation and many more through interactions, observations of pilgrimage, but for understanding the cultural system in both intrinsic and extrinsic ways, or as insider and outsider, a human science paradigm would be better as it covers the totality thus attempting to reveal the “whole” of the culture, human psyche and functions at play. It was found that no any kind of discriminations, differences, inequalities on the basis of caste, class, gender, ethnicity etc. among pilgrimage during the visit. Almost all respondents felt the harmony, cohesion and friendly during the visit though cross-border. All Shiva shrines promote the welfare of animals, human and the world. Harmony, cohesion, solidarity and brotherhood and sisterhood were found good. Any kind of discriminations, differences, inequalities were not found on the basis of caste, class, gender, ethnicity etc.
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AUKLAND, KNUT. "Krishna's Curse in the Age of Global Tourism: Hindu pilgrimage priests and their trade." Modern Asian Studies 50, no. 6 (2016): 1932–65. http://dx.doi.org/10.1017/s0026749x1600007x.
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AbstractThis article explores the strategies ofpandas (Hindu pilgrimage priests) in Vrindavan, relating changes in their trade (pandagiri) to tourism. These changes are the result of thepandas’ creative adjustments to shifting travel patterns that affect their market niche. Utilizing audio-recordings of thepandas’ guided tours, the article first portrays howpandas acquire ritual income from pilgrims by ‘inspiring’ donations of which they get a percentage. While commercial interests and economic conditions have always been crucial in shaping and perpetuating pilgrimage institutions and practices, global tourism has become an increasingly significant factor.Pandas all over India modify their services while the traditional exchange model (jajmanisystem) wanes. Changing travel patterns have made the guided tour a crucial component in the operation of Hindu pilgrimage. Vrindavanpandas have therefore turned into guides conducting religious sightseeing tours (darshan yatra). These tours are core to the new strategy for acquiring ritual income. To secure clients,pandas build connections with travel agencies and drivers and, in some cases, establish their own travel agencies that combine priestly and tourism services. Thepandas’ own understandings of their methods and contemporary travel trends further reflect the dynamic interplay between pilgrimage and tourism in India.
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Singh, Rana Pratap Bahadur, and Sarvesh Kumar. "Ayodhya: The Imageability and Perceptions of Cultural Landscapes." Space and Culture, India 5, no. 3 (2018): 13. http://dx.doi.org/10.20896/saci.v5i3.305.
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Most of the visitors (pilgrims in the majority) and the dwellers (mostly Hindus) perform some sorts of rituals at varying degrees and become involved in the religious activities to gain solace or soul healing. Of course, as sidetrack visitors also perform other activities of recreation and side-show. However, these are the marginal activities. It is obviously noted that personality of pilgrims and dwellers in the context of economic, social, cultural, job status, and perspective of life, has a direct effect on the nature of environmental sensitivity to its sacred landscapes and mythologies that support and make them alive. Ongoing rituals, continuous performances of Ramalila in the evening, pilgrimages and auspicious glimpses to the divine images, and associated happenings together make the whole are a part of the sacred environment. These are categorised within the frame of responsive perception, testing Kevin Lynch’s scale of imageability represented with the five elements, viz. path, edge, node, district, and landmark. The perceptual survey of dwellers and pilgrims are codified into a composite cognitive map that reflects the generalised images of various behavioural attributes that fit the cultural and natural landscapes of the city; this is similar to other holy cities of north India like Varanasi, Mathura, and Chitrakut.
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Ulak, Nimesh. "Prospect of Pilgrimage Tourism in Namo Buddha Area, Kavre." Gaze: Journal of Tourism and Hospitality 13, no. 1 (2022): 1–26. http://dx.doi.org/10.3126/gaze.v13i1.42039.
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This paper tries to find out the prospect of pilgrimage tourism at Namo Buddha, Kavre, Nepal. There is found limited academic work on pilgrimage tourism in Nepal; however, no evidence of study could be traced on Namo Buddha that is based on pilgrimage tourism perspective. A pilgrimage is an ancient form of religious travel where people make a journey to the place of their belief for experiencing spirituality. Namo Buddha is one of the sacred Buddhist shrines and important pilgrimage sites for Buddhists as they believe the relics of the previous life of Lord Buddha are kept at Namo Buddha Stūpa. Namo Buddha stūpa is also considered to be one of the holiest stūpas in Nepal including Svayambhu Stūpa (Svayambhu Mahachaitya) and the Bodhnath Stūpa (Khasti Mahachaitya). This stūpa commemorates the Buddha Śakyamuni’s sacrifice of his body to a starving tigress and her cubs in his previous life. Nepali people call this site Namo Buddha, Newars call Namo Buddha as Namura and Tibetans call it as Takmo Lu Jin. The place has a huge potential to attract both Buddhist and Hindu pilgrims including international tourists from all over the world. This place offers other attractions and activities besides pilgrimage-based elements such as sightseeing of heritage town; spectacular Himalayan ranges; paddy field terrains; hilly forests; soft adventures experience; and so on. Religious tourism and pilgrimage tourism are interchangeably used in this study and the paper is based on both the primary and secondary data. Exploratory research has been carried out to examine the religious and economic benefits of pilgrims at this site. It also tried to investigate locals’ perspectives on pilgrimage tourism development. Meanwhile, this paper not only studied prospects of pilgrimage tourism in Namo Buddha but also attempted to find out and highlight how the Covid-19 pandemic has impacted the destination.
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Jacobsen, Knut. "The sacred geography of Kapila: the Kapilasrama of Sidhpur." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 82–91. http://dx.doi.org/10.30674/scripta.67284.
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To most scholars of Hinduism, the sage Kapila is a person associated only with ancient India and known mainly as the mythical founder of the Sāmkhya system of religious thought. This is the Kapila whose teaching is known through Yuktidīpikā, the Sāmkhyakārikā by Isvarakrsna and other Sāmkhya texts and the tradition of technical commentaries on them. In India this Kapila belongs to a scholarly tradition preserved mainly by pandits with a knowledge of Sanskrit and, for the last hundred years, also by professors in the Indian university system. In this article, the symbolic significance of one of the most important pilgrimage centres connected with Kapila, Sidhpur in Gujarat, is explored. The close connection between the sacred narratives and the rituals performed at the pilgrimage centre is a significant feature of the sacred places devoted to Kapila. At every place of pilgrimage to Kapila there are narratives about him which account for the sacredness of the place. These narratives belong to the geography of Hindu India as much as to the mythology of the Hindu tradition. The life history of Kapila is engraved in a sacred landscape. The place where Kapila was born, the place where he gave the sacred knowledge of ultimate reality to his mother, the different places where he performed tapas, the place where he killed the sons of King Sagara are all part of India's imagined landscape. The promise of the Kapila pilgrimage sites is that these places have power in themselves to remove moral impurity and grant moksa to the pilgrims. The sacred narratives of Kapila function to make this promise trustworthy.
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Shinde, Kiran, and Rana P. B. Singh. "Still on UNESCO’s “Tentative List of World Heritage”? Heritage, Tourism, and Stunted Growth in Sarnath (Varanasi), India." Heritage 6, no. 7 (2023): 5051–65. http://dx.doi.org/10.3390/heritage6070267.
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It is not unusual for a place to wait for years before being inscribed on the World Heritage List, but Sarnath—the place where the Buddha delivered his first sermon—has been on UNESCO’s “tentative list” for close to 25 years. As a sacred place for Buddhist pilgrimages, Sarnath continues to attract thousands of visitors annually and yet, remains under-developed, unlike other pilgrim towns or religious tourism destinations. This paper examines the reasons for the stunted growth of Sarnath. The findings are based on fieldwork conducted in Sarnath in 2019. The analysis of stakeholder interviews suggests several reasons for Sarnath not being able to capitalize on its religious and cultural heritage for tourism-led development. It was found that the protection of the site as an archaeological park by the Archaeological Survey of India (ASI), which has been controlling development surrounding the park as well as prohibiting the performance of any rituals, have been the key endogenous factors that have contributed to the relative under-development of a Buddhist pilgrimage economy in the town. A handful of monasteries are where Buddhist followers stay and perform their pilgrimage rituals, rendering them as enclaves. Private-sector accommodation is also limited to around 15 hotels and guesthouses. Administratively, Sarnath does not have an independent governance structure. It is governed as just one ward (an electoral constituency) by the Municipal Corporation of Varanasi and is, thus, always under the shadow of Varanasi city. Varanasi is one of the most significant Hindu sacred cities and, hence, visitors stay there for much longer durations to soak in cultural offerings, including religious ceremonies around the Ganga River; a visit to Sarnath is secondary and often limited to a half-day tour. Moreover, the archaeological park at Sarnath serves a recreational purpose as a picnic site for domestic visitors. The exogenous factors mean that the interests of Sarnath (as a Buddhist site) are hardly acknowledged by the Hindu city of Varanasi. This paper argues that the multi-layered contestations that exist at the site level, the town–ward level, and between visitors and managers have further contributed to the poor state of heritage and tourism in Sarnath.
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Mace, Sonya Rhie. "Clearing the Course: Folio 348 of the Nepalese Gaṇḍavyūha-sūtra in the Cleveland Museum of Art". Religions 11, № 4 (2020): 183. http://dx.doi.org/10.3390/rel11040183.
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The final 15 folios of the Nepalese illuminated palm-leaf manuscript of the Sanskrit Gaṇḍavyūha-sūtra of c. 1100 have more paintings per page, larger picture planes, and different types of scenes than are found on the leaves surviving from the first 340 folios. One example is Folio 348 in the Cleveland Museum of Art, which has been painted with scenes of a bodhisattva tossing a blue-skinned heretic, an unusual image of a monk or upāsika wearing blue robes, and a Vajrācārya priest setting a Hindu rishi ablaze. From the point of view of the Mahāyāna Buddhist makers of this manuscript, these figures may personify the wrong views that derail pilgrims on the bodhisattva path to enlightenment. The dramatic shift in imagery appears to reflect the transition from the end of the inspirational pilgrimage of Sudhana to the popular, protective dhāraṇī verses of the Bhadracarī that form the finale to the text. The scenes of destruction and elimination of heretical figures correspond with sentiments in the Bhadracarī, indicating that the artists understood the structure and content of the text.
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Sarwar, Mohd, Ghulam Hassan Yatoo, and Shariq Rashid Masoodi. "Changing Clinical Pattern of Sheri-Amaranthji Yatra Patients Attending a Tertiary Care Centre in North-India." JMS SKIMS 23, no. 1 (2020): 27–32. http://dx.doi.org/10.33883/jms.v23i1.481.
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INTRODUCTION: The sacred cave of Amaranth, located deep in the Himalayas, is one of the holiest pilgrimage sites of Hindu religion in general and among Shiva followers in particular. Because of high altitude, rough terrain and harsh weather, pilgrims are prone to sicknesses which sometimes may prove fatal.
 OBJECTIVES: To study the profile and outcome among Shri-Amarnathji Yatra patients attending a Tertiary Care Centre in North-India, and to examine whether there is any change in the clinical pattern of yatra patients over time
 METHODS: This was a prospective, observational study carried out during the yatra period of 2017. Ninety-seven Yatra patients who were on a pilgrimage to Shri-Amarnathji cave and referred to SKIMS between July and August 2017 for various illnesses were studied. All the necessary clinical details were recorded in a pre-designed and pre-tested Proforma prepared for the study; admitted patients were followed from admission till discharge. The profile and outcome of illness of these 2017 Yatra patients were compared with the results of the study conducted in the year 2011.
 RESULTS: Out of 97 Yatra patients ( referred to our Centre, 54 (55.7%) patients were managed in the outpatient department (OPD) of the hospital; the majority of these patients (33, 61%) were male and were having minor ailments. Out of these 54 patients managed in OPD, 18 (33%) had respiratory tract infection, while 11 (20%) had Hypertension. Patients who were sick (n=43) were admitted and managed in the Accident & Emergency (A&E) Department of the institute. Majority of the admitted patients were males (74%); trauma, particularly road traffic accidents constituted 32.5%, followed by acute myocardial infarction (16.3%). Out of admitted 43 Yatra patients, 36 (84%) patients improved, five patients (12%) expired, one was discharged on request, and one referred to a higher centre for further management.
 CONCLUSION: As compared to previous studies, more male patients were admitted this time, most of whom were in the age-group of 21-40 years. The proportion of patients due to injury and road traffic accident has increased, forming a significant proportion of the referred cases.
 INTRODUCTION: The sacred cave of Amaranth, located deep in the Himalayas, is one of the holiest pilgrimage sites of Hindu religion in general and among Shiva followers in particular. Because of high altitude, rough terrain and harsh weather, pilgrims are prone to sicknesses which sometimes may prove fatal.
 OBJECTIVES: To study the profile and outcome among Shri-Amarnathji Yatra patients attending a Tertiary Care Centre in North-India, and to examine whether there is any change in the clinical pattern of yatra patients over time
 METHODS: This was a prospective, observational study carried out during the yatra period of 2017. Ninety-seven Yatra patients who were on a pilgrimage to Shri-Amarnathji cave and referred to SKIMS between July and August 2017 for various illnesses were studied. All the necessary clinical details were recorded in a pre-designed and pre-tested Proforma prepared for the study; admitted patients were followed from admission till discharge. The profile and outcome of illness of these 2017 Yatra patients were compared with the results of the study conducted in the year 2011.
 RESULTS: Out of 97 Yatra patients ( referred to our Centre, 54 (55.7%) patients were managed in the outpatient department (OPD) of the hospital; the majority of these patients (33, 61%) were male and were having minor ailments. Out of these 54 patients managed in OPD, 18 (33%) had respiratory tract infection, while 11 (20%) had Hypertension. Patients who were sick (n=43) were admitted and managed in the Accident & Emergency (A&E) Department of the institute. Majority of the admitted patients were males (74%); trauma, particularly road traffic accidents constituted 32.5%, followed by acute myocardial infarction (16.3%). Out of admitted 43 Yatra patients, 36 (84%) patients improved, five patients (12%) expired, one was discharged on request, and one referred to a higher centre for further management.
 CONCLUSION: As compared to previous studies, more male patients were admitted this time, most of whom were in the age-group of 21-40 years. The proportion of patients due to injury and road traffic accident has increased, forming a significant proportion of the referred cases.
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Wani, Nazar Ul Islam. "Pilgrimage in Islam: Traditional and Modern Practices." American Journal of Islam and Society 35, no. 4 (2018): 62–64. http://dx.doi.org/10.35632/ajis.v35i4.474.
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Pilgrimage in Islam is a religious act wherein Muslims leave their homes and spaces and travel to another place, the nature, geography, and dispositions of which they are unfamiliar. They carry their luggage and belongings and leave their own spaces to receive the blessings of the dead, commemorate past events and places, and venerate the elect. In Pilgrimage in Islam, Sophia Rose Arjana writes that “intimacy with Allah is achievable in certain spaces, which is an important story of Islamic pilgrimage”. The devotional life unfolds in a spatial idiom. The introductory part of the book reflects on how pilgrimage in Islam is far more complex than the annual pilgrimage (ḥajj), which is one of the basic rites and obligations of Islam beside the formal profession of faith (kalima); prayers (ṣalāt); fasting (ṣawm); and almsgiving (zakāt). More pilgrims throng to Karbala, Iraq, on the Arbaeen pilgrimage than to Mecca on the Hajj, for example, but the former has received far less academic attention. The author expands her analytic scope to consider sites like Konya, Samarkand, Fez, and Bosnia, where Muslims travel to visit countless holy sites (mazarāt), graves, tombs, complexes, mosques, shrines, mountaintops, springs, and gardens to receive the blessings (baraka) of saints buried there. She reflects on broader methodological and theoretical questions—how do we define religion?—through the diversity of Islamic traditions about pilgrimage. Arjana writes that in pilgrimage—something which creates spaces and dispositions—Muslim journeys cross sectarian boundaries, incorporate non-Muslim rituals, and involve numerous communities, languages, and traditions (the merging of Shia, Sunni, and Sufi categories) even to “engende[r] a syncretic tradition”. This approach stands against the simplistic scholarship on “pilgrimage in Islam”, which recourses back to the story of the Hajj. Instead, Arjana borrows a notion of ‘replacement hajjs’ from the German orientalist Annemarie Schimmel, to argue that ziyārat is neither a sectarian practice nor antithetical to Hajj. In the first chapter, Arjana presents “pilgrimage in Islam” as an open, demonstrative and communicative category. The extensive nature of the ‘pilgrimage’ genre is presented through documenting spaces and sites, geographies, and imaginations, and is visualized through architectural designs and structures related to ziyārat, like those named qubba, mazār (shrine), qabr (tomb), darih (cenotaph), mashhad (site of martyrdom), and maqām (place of a holy person). In the second chapter, the author continues the theme of visiting sacred pilgrimage sites like “nascent Jerusalem”, Mecca, and Medina. Jerusalem offers dozens of cases of the ‘veneration of the dead’ (historically and archaeologically) which, according to Arjana, characterizes much of Islamic pilgrimage. The third chapter explains rituals, beliefs, and miracles associated with the venerated bodies of the dead, including Karbala (commemorating the death of Hussein in 680 CE), ‘Alawi pilgrimage, and pilgrimage to Hadrat Khidr, which blur sectarian lines of affiliation. Such Islamic pilgrimage is marked by inclusiveness and cohabitation. The fourth chapter engages dreams, miracles, magical occurrences, folk stories, and experiences of clairvoyance (firāsat) and the blessings attached to a particular saint or walī (“friend of God”). This makes the theme of pilgrimage “fluid, dynamic and multi-dimensional,” as shown in Javanese (Indonesian) pilgrimage where tradition is associated with Islam but involves Hindu, Buddhist and animistic elements. This chapter cites numerous sites that offer fluid spaces for the expression of different identities, the practice of distinct rituals, and cohabitation of different religious communities through the idea of “shared pilgrimage”. The fifth and final chapter shows how technologies and economies inflect pilgrimage. Arjana discusses the commodification of “religious personalities, traditions and places” and the mass production of transnational pilgrimage souvenirs, in order to focus on the changing nature of Islamic pilgrimage in the modern world through “capitalism, mobility and tech nology”. The massive changes wrought by technological developments are evident even from the profusion of representations of Hajj, as through pilgrims’ photos, blogs, and other efforts at self documentation. The symbolic representation of the dead through souvenirs makes the theme of pilgrimage more complex. Interestingly, she then notes how “virtual pilgrimage” or “cyber-pilgrimage” forms a part of Islamic pilgrimage in our times, amplifying how pilgrimage itself is a wide range of “active, ongoing, dynamic rituals, traditions and performances that involve material religions and imaginative formations and spaces.” Analyzing religious texts alone will not yield an adequate picture of pilgrimage in Islam, Arjana concludes. Rather one must consider texts alongside beliefs, rituals, bodies, objects, relationships, maps, personalities, and emotions. The book takes no normative position on whether the ziyāratvisitation is in fact a bid‘ah (heretical innovation), as certain Muslim orthodoxies have argued. The author invokes Shahab Ahmad’s account of how aspects of Muslim culture and history are seen as lying outside Islam, even though “not everything Muslims do is Islam, but every Muslim expression of meaning must be constituting in Islam in some way”. The book is a solid contribution to the field of pilgrimage and Islamic studies, and the author’s own travels and visits to the pilgrimage sites make it a practicalcontribution to religious studies.
 Nazar Ul Islam Wani, PhDAssistant Professor, Department of Higher EducationJammu and Kashmir, India
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Wani, Nazar Ul Islam. "Pilgrimage in Islam: Traditional and Modern Practices." American Journal of Islamic Social Sciences 35, no. 4 (2018): 62–64. http://dx.doi.org/10.35632/ajiss.v35i4.474.
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Pilgrimage in Islam is a religious act wherein Muslims leave their homes and spaces and travel to another place, the nature, geography, and dispositions of which they are unfamiliar. They carry their luggage and belongings and leave their own spaces to receive the blessings of the dead, commemorate past events and places, and venerate the elect. In Pilgrimage in Islam, Sophia Rose Arjana writes that “intimacy with Allah is achievable in certain spaces, which is an important story of Islamic pilgrimage”. The devotional life unfolds in a spatial idiom. The introductory part of the book reflects on how pilgrimage in Islam is far more complex than the annual pilgrimage (ḥajj), which is one of the basic rites and obligations of Islam beside the formal profession of faith (kalima); prayers (ṣalāt); fasting (ṣawm); and almsgiving (zakāt). More pilgrims throng to Karbala, Iraq, on the Arbaeen pilgrimage than to Mecca on the Hajj, for example, but the former has received far less academic attention. The author expands her analytic scope to consider sites like Konya, Samarkand, Fez, and Bosnia, where Muslims travel to visit countless holy sites (mazarāt), graves, tombs, complexes, mosques, shrines, mountaintops, springs, and gardens to receive the blessings (baraka) of saints buried there. She reflects on broader methodological and theoretical questions—how do we define religion?—through the diversity of Islamic traditions about pilgrimage. Arjana writes that in pilgrimage—something which creates spaces and dispositions—Muslim journeys cross sectarian boundaries, incorporate non-Muslim rituals, and involve numerous communities, languages, and traditions (the merging of Shia, Sunni, and Sufi categories) even to “engende[r] a syncretic tradition”. This approach stands against the simplistic scholarship on “pilgrimage in Islam”, which recourses back to the story of the Hajj. Instead, Arjana borrows a notion of ‘replacement hajjs’ from the German orientalist Annemarie Schimmel, to argue that ziyārat is neither a sectarian practice nor antithetical to Hajj. In the first chapter, Arjana presents “pilgrimage in Islam” as an open, demonstrative and communicative category. The extensive nature of the ‘pilgrimage’ genre is presented through documenting spaces and sites, geographies, and imaginations, and is visualized through architectural designs and structures related to ziyārat, like those named qubba, mazār (shrine), qabr (tomb), darih (cenotaph), mashhad (site of martyrdom), and maqām (place of a holy person). In the second chapter, the author continues the theme of visiting sacred pilgrimage sites like “nascent Jerusalem”, Mecca, and Medina. Jerusalem offers dozens of cases of the ‘veneration of the dead’ (historically and archaeologically) which, according to Arjana, characterizes much of Islamic pilgrimage. The third chapter explains rituals, beliefs, and miracles associated with the venerated bodies of the dead, including Karbala (commemorating the death of Hussein in 680 CE), ‘Alawi pilgrimage, and pilgrimage to Hadrat Khidr, which blur sectarian lines of affiliation. Such Islamic pilgrimage is marked by inclusiveness and cohabitation. The fourth chapter engages dreams, miracles, magical occurrences, folk stories, and experiences of clairvoyance (firāsat) and the blessings attached to a particular saint or walī (“friend of God”). This makes the theme of pilgrimage “fluid, dynamic and multi-dimensional,” as shown in Javanese (Indonesian) pilgrimage where tradition is associated with Islam but involves Hindu, Buddhist and animistic elements. This chapter cites numerous sites that offer fluid spaces for the expression of different identities, the practice of distinct rituals, and cohabitation of different religious communities through the idea of “shared pilgrimage”. The fifth and final chapter shows how technologies and economies inflect pilgrimage. Arjana discusses the commodification of “religious personalities, traditions and places” and the mass production of transnational pilgrimage souvenirs, in order to focus on the changing nature of Islamic pilgrimage in the modern world through “capitalism, mobility and tech nology”. The massive changes wrought by technological developments are evident even from the profusion of representations of Hajj, as through pilgrims’ photos, blogs, and other efforts at self documentation. The symbolic representation of the dead through souvenirs makes the theme of pilgrimage more complex. Interestingly, she then notes how “virtual pilgrimage” or “cyber-pilgrimage” forms a part of Islamic pilgrimage in our times, amplifying how pilgrimage itself is a wide range of “active, ongoing, dynamic rituals, traditions and performances that involve material religions and imaginative formations and spaces.” Analyzing religious texts alone will not yield an adequate picture of pilgrimage in Islam, Arjana concludes. Rather one must consider texts alongside beliefs, rituals, bodies, objects, relationships, maps, personalities, and emotions. The book takes no normative position on whether the ziyāratvisitation is in fact a bid‘ah (heretical innovation), as certain Muslim orthodoxies have argued. The author invokes Shahab Ahmad’s account of how aspects of Muslim culture and history are seen as lying outside Islam, even though “not everything Muslims do is Islam, but every Muslim expression of meaning must be constituting in Islam in some way”. The book is a solid contribution to the field of pilgrimage and Islamic studies, and the author’s own travels and visits to the pilgrimage sites make it a practicalcontribution to religious studies.
 Nazar Ul Islam Wani, PhDAssistant Professor, Department of Higher EducationJammu and Kashmir, India
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Agnew, Michael. "“Spiritually, I’m Always in Lourdes”." Studies in Religion/Sciences Religieuses 44, no. 4 (2015): 516–35. http://dx.doi.org/10.1177/0008429815596001.
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Based on ethnographic fieldwork conducted with pilgrims on pilgrimages from England to the Marian shrine of Lourdes, this article focuses on the experience of serial pilgrims, those who have made the journey to Lourdes repeatedly for several years. Since the first organized pilgrimage from England to Lourdes in 1883, the Marian apparition site has been the premier destination for English Catholic pilgrims, with several diocesan pilgrimages, religious travel companies, and charitable organizations facilitating the journey each year. I argue that for many serial pilgrims, Lourdes constitutes a “home away from home,” a place that has become intimately familiar, safe, and sacred over several pilgrimages. For young pilgrims particularly, those “raised in Lourdes,” it is a formative site that is integral to their religious identity and sense of belonging. By exploring the rich narratives of serial pilgrims, I highlight the fluid boundaries between perceptions of home and destination within the context of contemporary pilgrimage.
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Nurhadi, Agus. "DARI TRAINER, IMAM IBADAH HINGGA PATRONASE SPIRITUAL : Pelayanan KBIH AL-Hikmah Kepada Calon/ Jamaah Haji di Kabupaten Brebes." Analisa 15, no. 02 (2016): 71. http://dx.doi.org/10.18784/analisa.v15i02.334.
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<p>Some people stated that the roles of KBIH and its services toward pil<br />grims are questionable. Several KBIHs have been changed to business<br />institution rather than social institution. There is a kind of comodi.fication<br />of it. This paper argues, based on field research, that KBIH al-Hikmah<br />has given satisfied services to pilgrims. The services were not only in<br />the preparation of pilgrimages (manasik), but also during the pilgrim<br />ages in Mecca and and after the pilgrimages in Indonesia. In the prepa<br />ration of pilgrimages, the role of KBIH was a trainer - making candi<br />dates of pilgrims are more understanding and capable for practicing<br />the ritual. In Mecca, KBIH was not only as guider of long journey. but<br />also the imam of various rituals of pilgrimages. The role of KBIH has<br />become spiritual patronages ( ecclesiasticum] of pilgrims in the rest of<br />their lifes.</p>
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BARONE, Francesca Prometea. "Pilgrims and Pilgrimages in John Chrysostom." ARAM Periodical 19 (June 30, 2007): 463–76. http://dx.doi.org/10.2143/aram.19.0.2020740.
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Heiser, Patrick. "Pilgrimage and Religion: Pilgrim Religiosity on the Ways of St. James." Religions 12, no. 3 (2021): 167. http://dx.doi.org/10.3390/rel12030167.
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Pilgrimages on the Ways of St. James are becoming increasingly popular, so the number of pilgrims registered in Santiago de Compostela has been rising continuously for several decades. The large number of pilgrims is accompanied by a variety of motives for a contemporary pilgrimage, whereby religion is only rarely mentioned explicitly. While pilgrimage was originally a purely religious practice, the connection between pilgrimage and religion is less clear nowadays. Therefore, this paper examines whether and in which way religion shows itself in the context of contemporary pilgrimages on the Ways of St. James. For this purpose, 30 in-depth biographical interviews with pilgrims are analyzed from a sociological perspective on religion by using a qualitative content analysis. This analysis reveals that religion is manifested in many ways in the context of contemporary pilgrimages, whereby seven forms of pilgrim religiosity can be distinguished. They have in common that pilgrims shape their pilgrim religiosity individually and self-determined, but in doing so they rely on traditional and institutional forms of religion. Today’s pilgrim religiosity can therefore be understood as an extra-ordinary form of lived religion, whose popularity may be explained by a specific interrelation of individual shaping and institutional assurance of evidence.
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Hurlock, Kathryn. "Army style, we marched: War and peace in the cross-carrying pilgrimages to Vézelay and Walsingham, 1946-1948." British Catholic History 36, no. 4 (2023): 410–30. http://dx.doi.org/10.1017/bch.2023.27.
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This article analyses the cross-carrying pilgrimages to Vézelay and Walsingham, staged between 1946 and 1948. These were aimed at achieving peace, penance, and reconciliation at a time when communism was on the rise, there were fears that war would return, and the nuclear threat was real. Encompassing several contingents (or Stations), these religious post-war Catholic pilgrimages stand in contrast to the ‘secular’ pilgrimages to battlefields and cemeteries after 1918. Yet they retained a strong military element because of the substantial involvement of veterans, and their organisation, leadership and articulation. This article argues that the pilgrimages gave veteran pilgrims a chance to continue their service in the form of direct spiritual action, utilising their wartime experiences in the context of pilgrimage in order to conduct these physically challenging journeys. It will also explore the wider aims of atoning for wartime actions, and the ways in which the pilgrims were received by the communities they passed through. Whilst ultimately unsustainable due to their novelty and complexity, they laid a foundation for military-penitential pilgrimages, provided an outlet for spiritual and worldly concerns, and presented Catholics (especially in Britain) in a positive light in the years immediately after the Second World War.
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Sextus Gusha, Ishanesu. "A comparative analysis of pilgrim identities in Matthew 21:12-13 and that of Bernard Mzeki’s pilgrimage." African Journal of Religion, Philosophy and Culture 1, no. 2 (2020): 5–19. http://dx.doi.org/10.31920/2634-7644/2020/1n2a1.
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The paper is a comparison of pilgrim identities between the Passover Feast and Bernard Mzeki pilgrimages. Bernard Mzeki is one of the most celebrated martyrs in the Anglican Church in Zimbabwe and worldwide. 18 June is reserved as the day of celebrating his martyrdom. Anglican pilgrims from all over the world travel to Bernard Mzeki shrine in Marondera, Zimbabwe in honour of his sacrificial life towards the propagation of the gospel. The form critical approach helps in the reconstruction of the identities of Passover pilgrims and the Comparative analysis help in comparing the two. The paper established some significant similarities in terms of the pilgrim identities of the two, while certain peculiarities had been considered as well. Though religious pilgrimages are purpose of worship and encounter the Holy One, not all pilgrims attend the festival for these primary focuses. Some have different purpose hence the quest for these different pilgrim identities.
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Biesiadecka, Elżbieta. "Pilgrimage movement in Galicia in the second half of the 19th century and at the beginning of the 20th century in the reports of the Galician press." Galicja. Studia i materiały 6 (2020): 121–35. http://dx.doi.org/10.15584/galisim.2020.6.6.
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The subject of the research undertaken in the article is the picture of pilgrimages of Galicians and the inhabitants of other partition in the Galician press. Pilgrimages constituted an important aspect of religious life in Galicia and in the second half of the 19th century they started to become mass events. Galician pilgrims travelled not only to holy places located within the partition but also courageously went on pilgrimages to Rome and the Holy Land. The authors of articles pointed out not only the religious dimension of the described Polish pilgrimages but also showed them as the opportunity to cultivate unity and the national tradition and to become more familiar with the national history.
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Brimblecombe, Peter, Habtamu Gizawu Tola, and Jenny Richards. "Climate Change and Pilgrimage to Shrines in Ethiopia." Heritage 7, no. 1 (2023): 95–106. http://dx.doi.org/10.3390/heritage7010004.
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Pilgrimages are an important part of our intangible heritage. These long journeys, often on foot, can be sensitive to weather, so this study sees pilgrimages as providing an opportunity to look at the way in which changes in climate affect intangible heritage. It examines two important Ethiopian pilgrimages that involve hundreds of thousands who travel each year to Dirre Sheikh Hussein, seen as the country’s Mecca, and Lalibela, its Jerusalem. These journeys in the cold season (December–February) often exceed 1000 km in length and expose pilgrims to low temperatures in mountain areas. Our analysis uses daily output data from ERA-5 and CHIRPS for rainfall and temperature across the recent past (1984–2014) and an ensemble of climate models (CMIP6) for the periods 1984–2014 and 2035–2065, to explore changes in nighttime low temperature, daytime high temperature and the potential increase in days of heavy rain in mountain areas. Additionally, we examine the increasing number of very hot days affecting travel to and from Dirre Sheikh Hussein. The pilgrims experience weather events and not long-term average conditions, so extremes and spells of inclement weather can affect their experience. Management plans for the regions have yet to address likely changes to climate at these religious sites, or consider how strategic planning might mitigate their impact on pilgrims.
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Amorim, Siloé. "The Pilgrims to Madrinha Dodô (Penitence and Pilgrimages)." Vibrant: Virtual Brazilian Anthropology 9, no. 2 (2012): 469–512. http://dx.doi.org/10.1590/s1809-43412012000200017.
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Bliznyuk, Svetlana V. "Russian Pilgrims of the 12th–18th Centuries on “The sweet land of Cyprus”." Perspektywy Kultury 30, no. 3 (2020): 63–80. http://dx.doi.org/10.35765/pk.2020.3003.06.
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The era of the Crusades was also the era of pilgrims and pilgrimages to Jerusalem. The Russian Orthodox world did not accept the idea of the Crusades and did not consider the Western European crusaders to be pilgrims. However, Russian people also sought to make pilgrimages, the purpose of which they saw in personal repentance and worship of the Lord. Visiting the Christian relics of Cyprus was desirable for pilgrims on their way to Jerusalem. Based on the method of content analysis of a whole complex of the writings of Russian pilgrims, as well as the works of Cypriot, Byzantine, Arab and Russian chroniclers, the author explores the history of travels and pilgrimages of Russian people to Cyprus in the 12th–18th centuries, the origins of the Russian-Cypriot religious, inter-cultural and political relationships, in addition to the dynamics of their development from the first contacts in the Middle Ages to the establishment of permanent diplomatic and political relations between the two countries in the Early Modern Age. Starting with the 17th century, Russian-Cypriot relationships were developing in three fields: 1) Russians in Cyprus; 2) Cypriots in Russia; 3) knowledge of Cyprus and interest in Cyprus in Russia. Cypriots appeared in Russia (at the court of the Russian tsars) at the beginning of the 17th century. We know of constant correspondence and the exchange of embassies between the Russian tsars and the hierarchs of the Cypriot Orthodox Church that took place in the 17th–18th centuries. The presence of Cypriots in Russia, the acquisition of information, the study of Cypriot literature, and translations of some Cypriot writings into Russian all promoted interactions on both political and cultural levels. This article emphasizes the important historical, cultural, diplomatic and political functions of the pilgrimages.
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Feldman, Jackie. "Knowledge at a Distance, Authority, and the Pilgrim’s Gaze—A Reflection." Journeys 21, no. 1 (2020): 134–44. http://dx.doi.org/10.3167/jys.2020.210107.
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Two themes that surface in the articles in this collection are: Visual knowledge and the means of acquiring it—the ability of pilgrims to see and read signs while overlooking or avoiding other sources of knowledge that are visible or readily available; and the issue of authority: who propagates and gains from the teaching, images, and practices of pilgrimage? The articles demonstrate that distance from pilgrimage sites and ignorance of local knowledge is important in intensifying pilgrims’ experience and maintaining the power of traditional authorities. While some shrines readily adopt new technologies to diffuse their messages, activities and images, pilgrimages continue to rely on embodiment and sociality to solidify communities and commitments. The variety of engagements of pilgrimages with changing media and emerging historical realities testifies to the viability of the forms and practices of pilgrimage in transmitting other kinds of knowledge.
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Vetere, Benedetto. "Mediterranean Europe: Pilgrims and warriors, warrior pilgrims." Ad limina 1 (July 25, 2010): 83–113. http://dx.doi.org/10.61890/adlimina/1.2010/13.
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The article begins with an analysis of the relation between space, time and pilgrimage within “various strata and social classes”. From these considerations there first and foremost derives a clear division between on the one hand rural pilgrimage, linked to production from the land, and therefore of a religious nature, and on the other urban pilgrimage, that of merchants related with manufacture, and therefore of a lay nature. There is also a third case, that of judicial pilgrimage, which was particularly common in 14th century Flanders. Secondly, the space is geographically and culturally defined as Mediterranean, determined by the universal character of the Christian religion. Finally, the author deals with the unity of the “Christian space” over the centuries and its repercussion on pilgrimages from the 11th century onwards, when conflict with the Moors and the defence of the unity of the church gave rise to the idea of holy war. During this period the insecurity of the land and sea routes leading to the pilgrim destinations led to the birth of the monastic military orders, with the appearance for the first time of the monacus-miles and the crusader, a phenomenon analysed in the texts by William of Tyre, in Bernard of Clairvaux’s Liber ad milites Templi, and in the Chanson de Roland.
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VanPool, Todd L., and Christine S. VanPool. "Visiting the horned serpent’s home: A relational analysis of Paquimé as a pilgrimage site in the North American Southwest." Journal of Social Archaeology 18, no. 3 (2018): 306–24. http://dx.doi.org/10.1177/1469605318762819.
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Paquimé, Chihuahua, was the ceremonial center of the Medio period (AD 1200 to 1450) Casas Grandes world, and the focus of regional pilgrimages. We use a relational perspective to explore the connections that were created and expressed during the pilgrimage. We propose that Paquimé was considered a living city, and that pilgrims actively supported its vitality through offerings of marine shells and other symbolically important goods. A region-wide network of signal fires centered on Cerro de Moctezuma, a hill directly overlooking Paquimé, summoned pilgrims. Ritual negotiations also focused on the dead and may have included at least occasional human sacrifice. While the pilgrimages focused on water-related ritual, they also included community and elite competition as reflected in architectural features such as the ball courts. Central to the pilgrimage was negotiation with the horned serpent, a deity that controlled water and was associated with leadership throughout Mesoamerica and the Southwest. The horned serpent is the primary supernatural entity reflected at the site and in the pottery pilgrims took with them back to their communities. Thus, the pilgrimages were times when the Casas Grandes people created and transformed their relationships with each other, religious elites, the dead, the landscape, and the horned serpent. These relationships in turn are reflected across the region (e.g., the broad distribution of Ramos Polychrome). This case study consequently demonstrates the potential that the relational perspective presented throughout this issue has for providing insight into the archaeological record and the past social structures it reflects.
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Frary, Lucien. "Pilgrims and Profits." Canadian-American Slavic Studies 53, no. 3 (2019): 286–305. http://dx.doi.org/10.1163/22102396-05303005.
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Abstract The Russian Company of Steam Navigation and Trade (Русское общество пароходства и торговли, or ROPiT) during the second half of the nineteenth century was more closely connected with national politics than any other merchant marine in the world. Politically, ROPiT enabled the Russian state to penetrate the tangled web of rivalry and prejudice that epitomized this era of European imperialism. Commercially, ROPiT improved the empire’s international trade and communications, while providing a foundation for the training of sailors. ROPiT also performed crucial postal services and yielded a useful fleet of transport vessels for public and private use. Based on company records and passengers’ reports, this paper focuses on the functioning of ROPiT as an aspect of the upsurge of pilgrimages to the sacred places of the Orthodox East during the late imperial period. It argues that ROPiT helped assert Russian influence and generate a sense of community within the Orthodox realm, from the Neva to the Nile.
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Vilaça, Helena. "Pilgrims And Pilgrimages Fatima, Santiago De Compostela And Taizé." Nordic Journal of Religion and Society 23, no. 02 (2017): 137–55. http://dx.doi.org/10.18261/issn1890-7008-2010-02-03.
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Worobec, Christine. "The Unintended Consequences of a Surge in Orthodox Pilgrimages in Late Imperial Russia." Russian History 36, no. 1 (2009): 62–76. http://dx.doi.org/10.1163/187633109x412375.
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AbstractBased on archival materials, this article explores the ways in which the Holy Trinity St. Sergius Monastery and Solovetskii monasteries at the turn of the twentieth century dealt with the challenges of serving increasing numbers of pilgrims, which ranged from security to public relations. Intent upon maintaining the strict regimens of their communities and raising the spiritual and national identities of worshipers, the abbots unsuccessfully tried to control pilgrims and pilgrimages. Individuals continued to flock to monastic institutions to satisfy their own spiritual and physical needs, bringing with them their human flaws and frailties.
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Giri, Shree Shyam, Manohar Prasad Sah, Pradip Kumar Sah, Manish Kumar Jha, and Nawal Kishor Yadav. "Complaints and Advices of Alternative Medicine among Pilgrimages Visitors in Vivahpanchami at Janakpurdham, Nepal." Janaki Medical College Journal of Medical Science 12, no. 01 (2024): 57–64. http://dx.doi.org/10.3126/jmcjms.v12i01.65244.
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Background & Objectives: Potential health related risks and spread of communicable disease is one of the challenges of religious mass gatherings. With the rise of globalization, parts of Ayurveda are now popularized as a form of alternative medicine. In Nepal, Ayurveda medicine faces lots of challenges, and is under threat due to inadequate funding, ignorance of modern diagnostic technologies, and insufficient quality research. It is vitally important to continually monitor and promote Ayurveda in the modern era of allopathic medicine. Thus, this study aimed to identify the main complaints and advices on Ayurvedic medicine among pilgrims visiting Vivahpanchmi in Janakpurdham, Madhesh Province, Nepal. Materials and Methods: The information was gathered from the registration book of pilgrims who attended an Ayurveda health camp at Rangbhumi Maidan (Barahbigha) in December 2023, organized by the Ayurveda and Alternative Medicine center, Janakpurdham Sub Metropolitan office, Dhanusha, Madhesh Province. The extracted data were imported into MS Excel and SPSS 20 was used for analysis. Data were expressed in frequencies and percentage. Results: Of the 707 pilgrims, 97.7% were from India and 2.3% were from Nepal; 68.9% of the visitors were women and 31.1% were men. Out of all visitors, less than 10% were over 60, and more than half were between the ages of 41 and 60. Gastritis accounted for the highest percentage (45.9%), followed by joint pain, weakness, back pain (31.3%), and coughing (17.1%). Only 4.4% of people reported being constipated. Conclusion: The most common complaints from Pilgrims were related to gastritis (Amlapitta), which was followed by joint discomfort, weakness, and back pain (Vata). The possible ayurvedic advices and medications were provided and distributed among the pilgrims during Vivahpanchmi.
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Nikjoo, Adel, Mohammad Sharifi-Tehrani, Mehdi Karoubi, and Abolfazl Siyamiyan. "From Attachment to a Sacred Figure to Loyalty to a Sacred Route: The Walking Pilgrimage of Arbaeen." Religions 11, no. 3 (2020): 145. http://dx.doi.org/10.3390/rel11030145.
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Around 20 million Shia pilgrims shape one of the world’s biggest pilgrimages in Iraq, called “Arbaeen,” many of whom walk long distances to Karbala city as a part of the ritual every year. Faith in Imam Hussein, who was martyred in the battle of Karbala in 680 CE, is central among all pilgrims in this ritual, but the main question is how do the pilgrims’ faith and psychological cognitions translate into this spiritual journey with different meanings during the Arbaeen pilgrimage? The present study aims to discover the different social and psychological reasons for pilgrims’ feelings of attachment to Imam Hussein and to the Arbaeen pilgrimage route. Through 57 semi-structured in-depth interviews with pilgrims in two phases, Arbaeen 2014 and 2019, four different perceived roles for Imam Hussein including beloved, interceding, transformative, and unifier figure were found, leading pilgrims to feel an attachment to him. The current study mainly contributes to the literature by presenting an empirical analysis of Muslims’ experiences and perceptions of Islamic theology, and their loyalty to a sacred route through attachment to a sacred figure.
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Belucio, Matheus. "Economy and religious tourism: the phenomenon of pilgrimages to Marian sanctuaries. 2018. Dissertação (Mestrado) – Mestrado em Economia, Faculdade de Ciências Sociais e Humanas (Departamento de Gestão e Economia), Universidade da Beira Interior, Covilhã Portugal." HORIZONTE - Revista de Estudos de Teologia e Ciências da Religião 16, no. 51 (2018): 1439. http://dx.doi.org/10.5752/p.2175-5841.2018v16n51p1439.
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For centuries pilgrimages are present in Christianity. For Catholics, the importance of devotions and visits to the Marian sanctuaries is indisputable. The number of visitors and pilgrims to these temples make the local economy an important destination of religious tourism. In order to understand the economic determinants of religious tourism, two sanctuaries were studied, namely, Aparecida (Brazil) and Fatima (Portugal). Given the large collection of statistical information of the Portuguese Sanctuary, it was verified through the Vector Autoregressive model that Gross Domestic Product and Unemployment have a causal unidirectional relation with the pilgrimages. The Autoregressive Distributed Lag model revealed that an increase in Gross Domestic Product and international arrivals in the short term positively impacts the number of pilgrims. Through the Ordinary Least Squares regression, significant statistical relationships between climatic factors (rain volume and average temperature) and visitors in the Sanctuary of Fatima were found. The Seasonal Autoregressive Integrated Moving Average forecast method was applied to the number of monthly visitors to the Sanctuary of Aparecida and to the number of pilgrims in the Sanctuary of Fatima, the results show a strong seasonality and that the first and last months of the year are periods of low demand. The results of this study allow a new look at religious tourism in the Marian context, the empirical results allow those responsible for establishing public policies, tourism agents and the administration of the Sanctuaries to direct their actions. Measures planned and executed jointly between the various agents can benefit residents, visitors, pilgrims, the tourism sector, the local economy and the Sanctuaries themselves.
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Silva, Fátima Matos, José Luis Braga, Miguel Pazos Otón, and Isabel Borges. "Pilgrimages on the Portuguese Way to Santiago de Compostela: Evolution and Motivations." Religions 14, no. 8 (2023): 1017. http://dx.doi.org/10.3390/rel14081017.
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This research paper is based on the study of the evolution of pilgrimages on the Santiago Way, highlighting the Portuguese Way to Santiago—Central Portuguese Way and Coastal Portuguese Way—which has experienced massive popularity over the years. The primary objective of this work is to develop a comprehensive understanding of the pilgrims’ motivations to undertake the Santiago Way pilgrimage. A mixed methods approach is adopted based on the simultaneous use of quantitative and qualitative data. So, an analysis of secondary data, provided by the Oficina del Peregrino de la Catedral de Santiago de Compostela and by the Municipal Department of Cultural Heritage Management of Porto is combined with a thematic analysis of seven interviews with stakeholders of the Portuguese Way to Santiago. The findings suggest that there is an increase in cultural and sports motivations, although spiritual and religious motivations continue to have a strong presence. The ecumenical character of the Santiago Way is also proved, given the large number of pilgrims of religions other than the Catholic one, who travel these paths—the vast territories that are traversed—until reaching the Cathedral of Santiago de Compostela. A new paradigm still needs to be registered, perceptible in the rise of Turigrims, pilgrims who benefit from support services that mitigate the hardships of the way.
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Mesaritou, Evgenia. "Non “Religious” Knowing in Pilgrimages to Sacred Sites." Journeys 21, no. 1 (2020): 105–33. http://dx.doi.org/10.3167/jys.2020.210106.
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Abstract Even though pilgrimages may often be directed toward what can conventionally be seen as “religious” sacred sites, religious and ritual forms of knowledge and ignorance may not necessarily be the only, or even the most prominent, forms in their workings. Focusing on Greek Cypriots’ return pilgrimages to the Christian-Orthodox monastery of Apostolos Andreas (Karpasia) under the conditions of Cyprus's ongoing division, in this article I explore the non “religious” forms of knowing and ignoring salient to pilgrimages to sacred religious sites, the conditions under which they become relevant, and the risks associated with them. Showing how pilgrimages to the monastery of Apostolos Andreas are situated within a larger framework of seeing “our places,” I will argue that remembering and knowing these places is the type of knowledge most commonly sought out by pilgrims, while also exploring what the stakes of not knowing/forgetting them may be felt to be. An exclusive focus on “religious” forms of knowledge and ignorance would obscure the ways in which pilgrimage is often embedded in everyday social and political concerns.
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Hurlock, Kathryn. "The Guild of Our Lady of Ransom and Pilgrimage in England and Wales, c. 1890–1914." British Catholic History 35, no. 3 (2021): 316–37. http://dx.doi.org/10.1017/bch.2021.5.
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The growth in Catholic pilgrimage in the late nineteenth and early twentieth century is widely acknowledged, but little attention has been paid to how and why many of the mass pilgrimages of the era began. This article will assess the contribution made by the Guild of Our Lady of Ransom to the growth of Catholic pilgrimage. After the Guild’s foundation in 1887, its leadership revived or restored pilgrimages to pre- and post-Reformation sites, and coordinated the movement of thousands of pilgrims across the country. This article offers an examination of how and why Guild leaders chose particular locations in the context of Marian Revivalism, papal interest in the English martyrs, defence of the Catholic faith, and late-nineteenth century medievalism. It argues that the Guild was pivotal in establishing some of England’s most famous post-Reformation pilgrimages. In doing so, it situates the work of the Guild in late nineteenth and early twentieth century religiosity, and demonstrates the pivotal nature of its work in establishing, developing, organising, and promoting some of the most important post-Reformation Catholic pilgrimages in Britain.
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Tieszen, Charles L. "Pilgrims and Pilgrimages as Peacemakers in Christianity, Judaism and Islam." Islam and Christian–Muslim Relations 26, no. 3 (2015): 403–5. http://dx.doi.org/10.1080/09596410.2015.1021617.
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Mruk, Wojciech. "Jerozolima – święte miasto w średniowiecznych przewodnikach dla pielgrzymów." Peregrinus Cracoviensis 28, no. 4 (2017): 91–114. http://dx.doi.org/10.4467/20833105pc.17.007.16228.
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Jerusalem – a holy city in medieval guidebooks for pilgrims A literary genre, typical for the high and late Middle Ages, connected with pilgrimages to the Holy Land, were lists of holy places. The tradition of making such brief, impersonal, and often anonymous catalogues of places worth visiting dates from the 12th century. Such registers were prepared for people guiding pilgrims or even pilgrims themselves who travelled from Europe to the East. That is why, the literature tends to treat works of that type as “guidebooks”. Comparison of three medieval guidebooks i.e. Descriptio de locis sanctis by Rorgo Fretellus (ca. 1137), and two anonymous textes: Les sains pelerinages que l’en doit reqquerre el la Terre Sainte (ca. 1229–1239) and Peregrinationes totius Terrae Sanctae (1491) allows us to analyse changes of pilgrims’ needs and expectations. Creation and collapse of crusaders’ states, as well as development of Ayyubid and Mamluk empires changed political situation in the Holy Land and had a serious impact on pilgrimage movement. Forced modification of pilgrims’ routes took place during decades of important changes of piety of Latin Christians, so pilgrims needed updated guidebooks.
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Mróz, Franciszek. "Changes in religious tourism in Poland at the beginning of the 21st century." Turyzm/Tourism 29, no. 2 (2019): 95–103. http://dx.doi.org/10.18778/0867-5856.29.2.09.
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This study presents changes in religious tourism in Poland at the beginning of the 21st century. These include the development of a network of pilgrimage centers, the renaissance of medieval pilgrim routes, the unflagging popularity of pilgrimages on foot as well as new forms using bicycles, canoes, skis, scooters, rollerblades and trailskates; along with riding, Nordic walking, running and so on. Related to pilgrimages, there is a growing interest in so-called ‘holidays’ in monasteries, hermitages and retreat homes, as well as a steady increase in weekend religious tourism. Religious tourists and pilgrims are attracted to shrines by mysteries, church fairs and religious festivals, in addition to regular religious services and ceremonies.
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Blackwell, Ruth. "Motivation for pilgrimage: using theory to explore motivations." Scripta Instituti Donneriani Aboensis 22 (January 1, 2010): 24–37. http://dx.doi.org/10.30674/scripta.67360.
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This article is a discussion of the motivations for pilgrimage and it will draw upon theories of motivation to explore the continuing attraction of pilgrimage in contemporary times. This discussion is located within the field of Event Management. Event Management is a fast growing discipline which focuses on the design, production and management of planned events, such as festivals, celebrations, conferences, fund-raisers and so on. Clearly pilgrimages, as planned events, fit into this definition. In this context, it is essential to recognise the importance of understanding the motives and needs of event customers so that we can plan to help our customers satisfy their motives. Whilst it might seem abhorrent and commercial to talk of pilgrims as customers, pilgrimages and religious sites have become more and more commodified and increasingly are deemed to need professional management. Key theories of motivation will be compared in order to identify the prime motivating factors underpinning people’s decisions to make pilgrimages.
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Bănică, Mirel. "Music, Ritual and Community among Romania’s Orthodox Pilgrimages." Review of Ecumenical Studies Sibiu 7, no. 3 (2015): 460–65. http://dx.doi.org/10.1515/ress-2015-0034.
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Abstract More than 20 years after the fall of the Communist regime, we are witnessing the unprecedented development of religious pilgrimage in Romania, a country where, according to the latest census, 84% of the population self-identifies as Orthodox Christian. Apart from the pilgrimages to well-known destinations (Jerusalem, Rome, etc.) organized by the Romanian Patriarchy’s Pilgrimage Bureau, a separate category is the improvised, hybrid pilgrimages, both religious and touristic, organized by individuals using hired minibuses. This paper offers an ethnographic description of a pilgrimage. The focus is on the relationship between music, ritual, the sacred space of the pilgrimage and the public space. Music is used as a barrier and immaterial border to the ritual space, while in its interior it is better suited for the emotional control and the proper management of pilgrims. The analysis of pilgrimages points to new forms of blending of music and ritual, outside established institutional frameworks, as well as to changing notions of pilgrimage, movement, religious practice and piety.
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Chang, Hsun. "The Body-Mind Practices and New Media Technologies: Two Taiwanese Walking Pilgrimages." Cahiers d'Extrême-Asie 30, no. 1 (2021): 251–84. http://dx.doi.org/10.3406/asie.2021.1575.
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Taking two long-distance walking pilgrimages (Dajia 大甲 and Baishatun 白沙 屯) held annually in Taiwan as an example, this article discusses how bodily techniques and material technologies engender a sense of sacredness through bodily experience during a walking pilgrimage. “Bodily techniques” include methods of physical action, walking meditation, mental concentration, reduction in logical thinking and discrimination, sharpening of the senses, and mental reset, etc. “Material technologies” include public transport, infrastructure, printing methods, and digital media technologies, etc. The first part of the article emphasizes the differences between urban and rural pilgrims concerning different body-mind practices. The second part focuses on the new media technologies shared by both the modernized Dajia and the traditional Baishatun pilgrimages. From these two pilgrimages we can see that, while technologies do not impede the emergence of a sense of sacrednesss, overall bodily techniques play a greater role in engendering a sense of sacredness than media technologies.
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Yadav, Smita. "Heritage Tourism and Neoliberal Pilgrimages." Journeys 20, no. 1 (2019): 1–6. http://dx.doi.org/10.3167/jys.2019.200101.
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Sites of pilgrimage and heritage tourism are often sites of social inequality and volatility that are impaired by hostilities between historical, ethnic, and competing religious discourses of morality, personhood, and culture, as well as between imaginaries of nationalism and citizenship. Often these pilgrim sites are much older in national and global history than the actual sovereign nation-state in which they are located. Pertinent issues to do with finance—such as regimes of taxation, livelihoods, and the wealth of regional and national economies—underscore these sites of worship. The articles in this special issue engage with prolix travel arrangement, accommodation, and other aspects of heritage tourism in order to understand how intangible aspects of such tourism proceed. But they also relate back to when and how these modern infrastructures transformed the pilgrimage and explore what the emerging discourses and practices were that gave newer meanings to neoliberal pilgrimages. The different case studies presented in this issue analyze the impact of these journeys on the pilgrims’ own subjectivities—especially with regard to the holy sites being situated in their imaginations of historical continuity and discontinuity and with regard to their transformative experiences of worship—using both modern and traditional infrastructures.
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Troeva, Evgenia. "Sacred Places and Pilgrimages in Post-Socialist Bulgaria." Southeastern Europe 41, no. 1 (2017): 19–42. http://dx.doi.org/10.1163/18763332-04101002.
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The transformations after 1989 mark the beginning of a new period in the development of the religious in Bulgaria. This paper focuses on the religious segment of sacred places and pilgrimage, and traces the geography of major sacred places attracting pilgrims. The article discusses trends in the emergence of new centres of worship as well as of temporary ones formed as a result of visits to cult objects (relics, remains, miraculous icons) displayed in a particular location. Owing to the denominational configuration of the country, the main focus is on Orthodox Christian sacred places but Muslim, Catholic and Jewish pilgrimage centres are included as well.
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Tatarusanu, Maria, Valentin Niță, Iațu Corneliu, Gina-Ionela Butnaru, and Elena Ciortescu. "Pilgrims’ Motivation for Travelling to the Iasi Feast." Czech Journal of Tourism 8, no. 2 (2019): 157–75. http://dx.doi.org/10.2478/cjot-2019-0010.
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Abstract Either due to religious and spiritual motivations or to personal ones, religious pilgrimages have become increasingly popular during the last decades. The article proposes a study concerning the motivations of pilgrims who travel to Iasi every year in October to attend a religious event organized in the city. The main goal of this paper is to present the results of the research concerning the main travel motivations of pilgrims. The issue is whether their socio-demographic profile influences their travel motivations and the extent to which pilgrims’ satisfaction is determined by the travel motivations they declare. This is quantitative research which uses a questionnaire survey, based on the data provided by 441 respondents. The results are important for the scholars in religious tourism and for destination managers who use this kind of data to improve their planning and organisational activities of such events.
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HASBIYAH, Desi, Mirza RONDA, and Fahruddin FAIZ. "Intimate Relationship of Elderly Hajj Pilgrimages and Clotter Officers in the Aspect of Religiosity Through the Process of Self Disclosure During the Hajj." International Journal of Environmental, Sustainability, and Social Science 4, no. 5 (2023): 1473–80. http://dx.doi.org/10.38142/ijesss.v4i5.853.
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In 2023, the number of elderly Hajj pilgrims has increased significantly due to the accumulation of the Covid-19 period and priority policies. A total of 67,199 elderly Hajj pilgrims have become priority records as Hajj pilgrims who must receive special treatment. This research aims to explain, understand and discover how elderly Hajj pilgrims express themselves as individuals who are carrying out the Hajj pilgrimage and build an intimate relationship with the crew member accompanying him. The paradigm used in this research is Post Positivism with a qualitative approach using the case study method. In the research used theory is self disclosure with indicators of 5 dimensions, namely amount, valency, accuracy, Intention and Intimate and intimacy theory. The findings in this research are that self-disclosure carried out by elderly Hajj pilgrims and flight attendants forms a close, protective family relationship.
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Richardson, J. C. "Royal British Legion War Grave Pilgrimages: A Medical Escort’s Perspective." Journal of The Royal Naval Medical Service 85, no. 3 (1999): 139–44. http://dx.doi.org/10.1136/jrnms-85-139.
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SummaryThe Royal British Legion organises pilgrimages to nearly all parts of the world where British servicemen and servicewomen and their allies fought and died. The Pilgrimage Department has taken thousands of widows, other relatives, veterans and friends to visit the grave of a loved one or comrade buried overseas. The parties of pilgrims are escorted by Service medical officers and nurses of the Regular and Reserve Armed Forces. The role of the medical escort is described.