Relevant bibliographies by topics / Pilgrim monument

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Pilgrim monument'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Pilgrim monument"

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Kisworo, Budi. "Ibadah Haji Ditinjau Dari Berbagai Aspek." Al-Istinbath : Jurnal Hukum Islam 2, no. 1 (2017): 75. http://dx.doi.org/10.29240/jhi.v2i1.194.

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Hajj is a very special worship in Islam. It is the spiritual congress of Muslims worldwide. His position in religion as the fifth pillar of Islam, but in terms of its appeal to the interests of the Muslim community, the pilgrims ranked first. There are no districts or provinces in Indonesia that are waiting list of hajj candidates for only one year. It's all over five years. Hajj comes from the Shari'ah of Prophet Ibrahim. Which was transmitted by the Prophet Muhammad and followed by his people until the end of time. The goal is that mankind wants to imitate the behavior of Prophet Ibrahim, his wife Hajar, and his son Ismail in surrendering in totality to his Lord. The spiritual monument built by Prophet Ibrahim and his family has been practiced and perfected by the Prophet Muhammad. Through the pilgrimage, the spiritual monument built by four central figures, Ibrahim as., Siti Hajar, Ismail as., And Muhammad saw. It would be taken home by every pilgrim as a souvenir to be dedicated to the community in their respective hometown. Not the title of Pak Haji or Bu Hajjah, not white “peci” or white “mukena” as a symbol of hajj mabrur, but "pure heart" as the embodiment of total submission of faith to the Most Own.
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Fedorova, Irina V. "Guidebooks to the Holy Land in the repertoire of the pilgrim literature of Muscovite Rus'." Vestnik of Saint Petersburg University. Language and Literature 18, no. 1 (2021): 220–38. http://dx.doi.org/10.21638/spbu09.2021.112.

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The repertoire of guidebooks to the Holy Land in the Old Russian literary culture of Muscovite Rus’ is significant and diverse. Its basis is texts translated from Greek and Polish. Using the example of the Old Russian translation of a monument preserved in handwritten lists of the 17th–18th centuries entitled “A Tale for the Benefit of Hearing and Reading About the Holy City of Jerusalem and its Surrounding Places”, the article discusses the content and narrative features of guidebooks to the Holy Land. The analysis showed that the studied Tale in terms of composition, principles of material selection and organization is close to similar monuments of the Byzantine tradition, which to one degree or another are associated with the 15th century proskynetarian Anonymous Allyatsiya. Comparison of the text of the Tale with this proskynetarian suggested that the original of its Old Russian translation was one of the alterations of this guide, dating no earlier than the 16th century, when the Turks mentioned in the text ruled Palestine. The relevance of guidebooks to Palestine for the Old Russian book culture is also demonstrated by the original monuments of this genre, the creation of which began in the 15th century. The article names and briefly describes several such texts of the 15th–18th centuries, found in manuscripts under the titles “The Wanderer of Jerusalem”, “The Legend of the Jerusalem Way”.
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Gordin, Alexander M., and Tatiana V. Rozhdestvenskaya. "‘When Going to Saint James’: An Old Russian Graffito from the 12th Century in Aquitania." Slovene 5, no. 1 (2016): 126–47. http://dx.doi.org/10.31168/2305-6754.2016.5.1.4.

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In 2015 in Pons, in the former province of Saintonge, an Old Russian pilgrim graffito was found on the wall of the parish church of St. Vivien, a monument of the mid-12th century. It is the second graffito found in France after the one discovered at St. Gilles Abbey. The town of Pons is located on the westernmost route of Santiago de Compostela (via Turonensis) and is noteworthy because of the preserved pilgrim almshouse of the latter half of the 12th century. On the walls of its long archway are horseshoe drawings made by medieval pilgrims, the latest of which, dating from the 16th–17th centuries, bends around a name that is also apparently written in Cyrillic script. The earlier inscription, which appears at the base of the northern end wall of the original façade of the St. Vivien church, is made in the name of one Ivan Zavidovich: “Ivano ps[а]lo Zavi|doviche ida ko | svętomu Ię|kovu” (= ‘Ivan Zavidovich wrote this when going to Saint James’). The most probable palaeographic dating is in the 1160s–1180s. As suggested by birch bark manuscripts, the name of Ivan’s father, Zavid, was popular among Novgorod boyars. Novgorod is also the place with the greatest indirect evidence of the occurrence in Old Russia of the western cult of St. James. This well preserved inscription is an important epigraphic discovery, but its main value lies in the direct evidence of pilgrimages by Russians to the shrine of St. James in Galicia.
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Samuels, Joshua X., Julie A. Meachen-Samuels, and Philip A. Gensler. "The first Mid-Blancan occurrence of Agriotherium (Ursidae) In North America: A record from Hagerman Fossil Beds National Monument, Idaho." Journal of Paleontology 83, no. 4 (2009): 597–603. http://dx.doi.org/10.1666/08-112r.1.

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Members of the subfamily Ursinae dispersed into North America from Africa and Asia during the Miocene, with the appearance of Ursavus (Schlosser, 1899), Indarctos (Pilgrim, 1913), and Agriotherium (Wagner, 1837) (Dalquest, 1986; Miller and Carranza-Castañeda, 1996; Hunt, 1998). However, none of these genera were thought to have survived past the Hemphillian Land Mammal Age in North America. It is thought that these genera were replaced, and possibly out-competed, by members of the extant genus Ursus (Linnaeus, 1758), or Plionarctos (Frick, 1926), as suggested by several sources (Bjork, 1970; Dalquest, 1986; Bell et al., 2004). It has also been suggested that the Ursavini (Agriotherium and Indarctos) may have given rise to the extant ursids and the Tremarctinae (Harrison, 1983; Miller and Carranza-Castañeda, 1996). Of the Ursavini, Agriotherium is consistently found in the Hemphillian Land Mammal Age, and so is used as an index fossil in that its absence is assumed to indicate that a site is Blancan rather than Hemphillian (Lundelius et al., 1987; Bell et al., 2004; Hunt, 2004).
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Lee, Jennifer. "Portable Prototypes: Canterbury Badges and the Thomasaltar in Hamburg." Arts 10, no. 3 (2021): 51. http://dx.doi.org/10.3390/arts10030051.

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Pilgrims’ badges often depicted works of art located at a cult center, and these cheap, small images frequently imitated monumental works. Was this relationship ever reversed? In late medieval Hamburg, a painted altarpiece from a Hanseatic guild narrates the life of Thomas Becket in four scenes, two of which survive. In 1932, Tancred Borenius declared this altarpiece to be the first monumental expression of Becket’s narrative in northern Germany. Since then, little scholarship has investigated the links between this work and the Becket cult elsewhere. With so much visual art from the medieval period lost, it is impossible to trace the transmission of imagery with any certainty. Nevertheless, this discussion considers badges as a means of disseminating imagery for subsequent copying. This altarpiece and the pilgrims’ badges that it closely resembles may provide an example of a major work of art borrowing a composition from an inexpensive pilgrim’s badge and of the monumental imitating the miniature.
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Tomaszewicz, Agnieszka, and Joanna Majczyk. "In a Time Loop: Politics and the Ideological Significance of Monuments to Those Who Perished on Saint Anne Mountain (1934–1955, Germany/Poland)." Arts 10, no. 1 (2021): 17. http://dx.doi.org/10.3390/arts10010017.

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Polish Góra św. Anny (Saint Anne Mountain), previously German Annaberg, is one of the few places in the world where art was utilized to promote two regimes—fascist and communist. With the use of art, the refuge of pagan gods and then, Christian Saint John’s Mountain with Saint Ann’s church and a calvary site were transformed into a mausoleum of the victims of uprisings and wars—those placed by politics on opposite sides of the barricade. The “sacred” character of the mountain was appropriated in the 1930s by the fascist Thingstätte under the form of an open-air theatre with a mausoleum, erected to commemorate fallen German soldiers in the Third Silesian Uprising. After the Second World War, the same place was “sacralized” by the Monument of the Insurgents’ Deed, which replaced the German object. The aim of both of them was to commemorate those who had perished in the same armed conflicts—uprisings from the years 1919–1921, when the Poles opposed German administration of Upper Silesia. According to the assumptions of both national socialism as well as communism, the commemorative significance of both monuments was subjected to ideological messages. Both monuments were supposed to constitute not only the most important element of the place where patriotic manifestations were intended to be held, but also a kind of counterbalance for the local pilgrims’ center dedicated to the cult of Saint Anne. The aim of the paper is to present the process of transforming a Nazi monument into its communist counterpart, at the same time explaining the significance of both monuments in the context of changing political reality. This paper has not been based on one exclusive research method—historical and field studies have been conducted, together with iconographical and iconological analyses of the monuments viewed from their comparative perspective. The text relies on archive materials—documents, press releases, and projects, including architectural drawings of the monument staffage—discovered by the authors and never published before. They would connect the structure not only to the surrounding landscape but, paradoxically, to the fascist Thingstätte.
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Moscarelli, Rossella, Lucrezia Lopez, and Rubén Camilo Lois González. "Who Is Interested in Developing the Way of Saint James? The Pilgrimage from Faith to Tourism." Religions 11, no. 1 (2020): 24. http://dx.doi.org/10.3390/rel11010024.

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The Way of St. James in Spain is the main European pilgrimage route. Currently, it is a cultural, tourist, monumental, spiritual, and sports route. For this reason, the paper aims to discuss the concept of the “Polysemy of The Way”, by analysing how the new pilgrims’ motivations are creating an inclusive and complex space, which is making a shift from religious space to a multifaceted tourism reality. We study the characterisation and interaction of the new actors involved in its development, maintenance and promotion. As a result, its original “space of faith” is now a “live heritage space”, thanks to the rehabilitation of routes, monuments, and landscapes. The combination of these motivational and spatial transformations enhances the factors of post-secular pilgrimage, such as slow mobility, the liminality and the sense of community, which the same actors assume as priorities for territorial management.
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Giumbelli, Emerson. "Religious Tourism." Religion and Society 9, no. 1 (2018): 24–38. http://dx.doi.org/10.3167/arrs.2018.090103.

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This text proposes a conceptual discussion and a preliminary analysis of a specific situation. In a Brazilian town, a monument representing a Catholic saint has been proposed as a project of ‘religious tourism’. Some of the literature on this subject is examined in order to delineate a perspective that, instead of pointing out its contradictions or ambiguities, allows us to follow the encounters between religion and tourism in their multiple possibilities and meanings. The Brazilian monument is analyzed in order to demonstrate how three different visions converge on it: that of the state, that of the Catholic Church, and that of a group of ‘pilgrims’. In considering these perspectives, the goal is to understand how the various concepts relate to practices of tourism that offer structure and frameworks to promote religious and secular projects.
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Sellner, Edward. "Pilgrims in Ireland: The Monuments and the People (review)." Journal of Early Christian Studies 2, no. 1 (1994): 106–7. http://dx.doi.org/10.1353/earl.0.0199.

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Rasulov, Mamurjon F., and Shokhrukhbek M. Kodirov. "FROM THE HISTORY OF THE PILGRIMINAL SHRINES OF THE FERGHANA REGION(on the example of the shrines Pir Siddiq and Kirgil Ota Mozor)." JOURNAL OF LOOK TO THE PAST 4, no. 8 (2021): 53–59. http://dx.doi.org/10.26739/2181-9599-2021-8-7.

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In Uzbekistan, special attention is paid to the preservation, recovery and restoration of objects of historical and cultural heritage. Since cultural heritage objects, especially architectural monuments, are not only the material basis of our national values, but also play an important role in the development of international tourism in our country. This article will focus on the history of the holy places of pilgrimage in the Fergana region -Pir Siddiq and Kirgil Otamozor. Information about the tombs of Pir Siddiq and Sayyid Ubaidullo Haji is given. The information given in the article can serve as a source for the development of pilgrim tourism in the Fergana region.
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Dissertations / Theses on the topic "Pilgrim monument"

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Kupečková, Vendula. "Postavení českých poutních míst v mezinárodním cestovním ruchu." Master's thesis, Vysoká škola ekonomická v Praze, 2008. http://www.nusl.cz/ntk/nusl-7492.

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The theoretic part of the thesis is focused on definition of particular types of tourism, especially of the tourism with religious motives and pilgrimage trips. It also includes institutions that help to promote religious monuments in the Czech Republic. The practical part is engaged in the most important pilgrimage sites in Bohemia and Moravia, their promotion and the difference between the pilgrims and tourists.
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Plšková, Michaela. "Možnosti a meze rozvoje náboženského cestovního ruchu ve Zlínském kraji." Master's thesis, Vysoká škola ekonomická v Praze, 2013. http://www.nusl.cz/ntk/nusl-200150.

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This thesis focuses on religious tourism in the Zlin region. It also includes an introduction of religious tourism challenges in the whole Czech Republic. The Zlin region offers high potential for religious tourism. The region is interested in developing religious tourism, not only from a local point of view but also from the church perspective. This thesis assesses the possibilities of further developments of religious tourism in the Zlin region. Personal suggestions are included in respect of the importance of the spiritual heritage of both believers and unbelievers, pilgrims or tourists.
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Ludvíčková, Anna. "Analýza náboženského cestovního ruchu v Pardubickém kraji." Master's thesis, Vysoká škola ekonomická v Praze, 2011. http://www.nusl.cz/ntk/nusl-136292.

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This thesis deals with the analysis of potential of the Pardubický region for religious tourism. Its main aim is to create an overview of religious monuments and festivities in the Pardubický region and of their current use in tourism and to suggest how to further support the development of religious tourism in the region. The thesis focuses on catholic and protestant monuments and of religious festivities it deals mainly pilgrimages. In the first part the Pardubický region is characterized and its potential for tourism. The second part includes an outline of the historical development of the Czech lands, with an emphasis on church history, an overview of the most important religious monuments in the Pardubický region and of their current use in tourism. The third part presents the current national projects, which promote religious tourism, and assesses the current presentation and promotion of religious monuments in the Pardubický region. The last part contains suggestions for further utilization of religious monuments in tourism and their promotion, as well as a few ideas for creation of thematic tourist routes. The conclusion discusses barriers, that prevent better use of religious monuments in tourism.
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Books on the topic "Pilgrim monument"

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Ríordáin, John J. Ó. A pilgrim in Celtic Scotland. Columba Press, 1997.

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Shanna, Ketchum-Heap of Birds, and Stephen D. Paine Gallery, eds. Sam Durant: Scenes from the Pilgrim story : myths, massacres, and monuments. Massachusetts College of Art, 2007.

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Pilgrimage in Ireland: The monuments and the people. Barrie & Jenkins, 1991.

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Peter, Harbison. Pilgrimage in Ireland: The monuments and the people. Syracuse University Press, 1992.

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Buddhist world heritage: Monuments in Asia. Buddhist World Press, 2010.

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Hereter, Román. El Camino de Santiago monumental =: Les joyaux du Chemin de Saint-Jacques. Planeta, 1998.

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Kamol, Khamza. Chaḣordaḣ mazor. Bunëdi Farḣangi Tojikiston, 2001.

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Lanzillotta, Maria Accame. Contributi sui Mirabilia urbis Romae. D.AR.FI.CL.ET., 1996.

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Lanzillotta, Maria Accame. Contributi sui Mirabilia Urbis Romae. D.AR.FI.CL.ET., 1996.

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Die "Mirabilia Romae": Untersuchungen zu ihrer Überlieferung mit Edition der deutschen und niederländischen Texte. M. Niemeyer, 1996.

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Book chapters on the topic "Pilgrim monument"

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van Asperen, Hanneke. "And They Were Always in the Temple: The Pilgrims’ Experience at S. Maria Rotonda." In Monuments & Memory: Christian Cult Buildings and Constructions of the Past. Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.acsha-eb.4.2018008.

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Blee, Lisa, and Jean M. O’Brien. "Casting." In Monumental Mobility. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469648408.003.0003.

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This chapter takes up the cast of characters involved in setting the story of peaceful colonization in motion: the sculptor Cyrus Dallin and his engagement with the Massasoit in fashioning and casting Massasoit; the Improved Order of Red Men and the Massasoit Memorial Association in their imaginings of the Massasoit's role in creating the nation; and the Pilgrim Society, which provided the site for the original installation within a curated memorial landscape in Plymouth. This chapter argues that those who commissioned the original statue in Plymouth believed that men could prove their patriotism by possessing and appropriating Indians. When the statue was copied and took up residence in various locations, it continued to serve a related purpose in these different places over time. The statue filled the need in American popular culture for an innocent and innocuous reframing of the nation's founding principles of taking and profiting from Indigenous people.
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Pereira, Miguel Nuno, Miguel Pazos Otón, José M. Cotos, and Paula Cristina Remoaldo. "Applying an Augmented Reality Tool to the Camino de Santiago in Portugal." In Handbook of Research on Technological Developments for Cultural Heritage and eTourism Applications. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-2927-9.ch006.

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This chapter focuses on an Interactive Guide of the Portuguese Way of St. James (Camino de Santiago) created by using an Augmented Reality application. This application was developed specifically for the section of the Portuguese Route to Santiago that crosses the municipality of Barcelos (Northwest of Portugal). The Guide has the geo-information needed for the Pilgrim, in the passage by the municipality of Barcelos to Santiago, and can be accessed through a smartphone. The pilgrim will have at his or her disposal a set of interactive geo-information about Barcelos. At the level of interactivity with the user, each of these points of interest in the Guide will be signaled by a portrait done by a painter from Barcelos (monuments) and universal graphic icons (other geo-information).
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"MIRACLES, MONKS, AND MONUMENTS: THE HISTORIA MONACHORUM IN AEGYPTO AS PILGRIMS’ TALES." In Pilgrimage and Holy Space in Late Antique Egypt. BRILL, 1998. http://dx.doi.org/10.1163/9789004298064_015.

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Wiśniewski, Robert. "The First Miracles." In The Beginnings of the Cult of Relics. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199675562.003.0002.

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In the first half of the fourth century Christians did not expect to see miracles in their lifetimes. This chapter explains how this attitude changed throughout the following decades. Above all, it emphasizes the importance of the newly created infrastructure of Christian sanctuaries owing to which they developed into healing centres. It discusses their monumental architecture, the teeming crowds of pilgrims, almsgiving practised in martyria, and the presence of the sick in sanctuaries. Also, it sets the belief in power of relics against the wider background of Christian thaumaturgy and addresses the question of how the belief in the power of relics spread throughout the Mediterranean.
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Whittow, Mark. "Communication and Empire." In Political Communication in Chinese and European History, 800-1600. Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463720038_ch07.

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The Roman world in the second century was remarkably homogeneous, and the ties that bound it together remarkably thick and apparently strong. But what happened when the western half went its own way, when imperial territories were limited to bits of Asia Minor and the Balkans, when the construction of new monumental buildings had slowed to a trickle or stopped entirely, when the epigraphic habit had died? How did political communication work in the Roman empire of the Middle Ages that we know as Byzantium? The answer requires conjuring up a picture of people on the move; of soldiers, priests, students, pilgrims, appellants, merchants, tax collectors, administrators, painters, and builders. And it requires thinking about the messages they received and passed on. Placing the Byzantine experience in comparative perspective to Song China, this chapter surveys the evidence of Byzantine political communication to investigate both the means of transmitting news and orders as well as the underlying networks of shared discourse and identity. It shows that the survival of the Byzantine state depended largely on its ability to create an imagined community as the nation-state of the Romans. The decline of Byzantium and the rise of Muslim identities in its former territories can thus be linked to a failure to maintain effective long-distance communication networks that projected a ‘Roman’ narrative across the entirety of the empire.
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Fagan, Brian. "Pharaohs and Pyramids." In From Stonehenge to Samarkand. Oxford University Press, 2006. http://dx.doi.org/10.1093/oso/9780195160918.003.0008.

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The Nile slashes through the eastern Sahara Desert like an arrow, a stalk of green amid some of the most arid landscape on earth. Each summer, floodwaters from deep in tropical Africa inundate the floodplain, depositing fertile silt and nourishing growing crops, enabling an Egyptian civilization to endure for five thousand years. Along the river’s banks, pharaohs, considered to be living gods, created a palimpsest of pyramids, rock-cut tombs, and temples that have fascinated the traveler since Herodotus’s day. Egypt was the land of Ra, the sun god, whose golden rays shone day after day in an unchanging chronicle of human existence and immortality— birth, life, and death. Ra’s rays shine between the serried pillars of Karnak’s Hypostyle Hall, darken the jagged contours of the Valley of Kings in deep shadow, project the steep slopes of the pyramids of Giza over the surrounding desert. Ancient Egyptian ruins cast a profound spell over the visitor, especially in the days before Egyptologists measured the ruins and recorded their secrets. They were desolate, unfamiliar, their gods irrevocably gone, the hieroglyphs on the walls unintelligible except to a privileged few—and that only after about 1830, when Jean François Champollion’s decipherment came into common use. But the sense of time and history these monuments conveyed was, and still is, pervasive. The figures on temple and tomb walls expose the habits, fantasies, and beliefs of thirty dynasties. Even today, there is an underlying sense of permanence along the Nile. The pharaohs have vanished, succeeded by caliphs, pashas, colonial overlords, and presidents, but life along the Nile still follows a timeless routine of planting and harvest, of life and death. The traveler has been part of this timeless landscape for more than two thousand years. We have already encountered Roman tourists at the Colossi of Memnon. Christian pilgrims on their way to Jerusalem passed through, too, although travel was difficult for the faithful in what was now Islamic territory. The founding in London of the Levant Company in 1581, originally to foster trade with Turkey—among other things, trade in coffee—brought more visitors, some of them in search of mumiya, pounded-up Egyptian mummy, considered to be a powerful aphrodisiac.
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