Relevant bibliographies by topics / Pilgrimage Trails

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

Academic literature on the topic 'Pilgrimage Trails'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "Pilgrimage Trails"

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Plasquy, Eddy. "El Camino Europeo del Rocío: A Pilgrimage towards Europe?" Journal of Religion in Europe 3, no. 2 (2010): 256–84. http://dx.doi.org/10.1163/187489210x501536.

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AbstractIn 2000, a reunion of 'Eurocrats' founded the Brotherhood of Brussels in honour of the Virgen del Rocío and became quickly integrated in the official network that foments the devotion to the South Spanish Virgin Mary. Soon after, a pilgrimage trail was inaugurated that links the basilica of Brussels to her chapel in the hamlet of El Rocío: the Camino Europeo del Rocío. The pilgrimage passes through eight major Marian sanctuaries in Belgium, France, and Spain. In each of these sites, a representation of the Virgen del Rocío was put in place by the official institutions. In 2007, ten pilgrims actually walked the trail. Once in Madrid, they changed the original track and inaugurated two additional sanctuaries without the consent of the main organizer of the original camino. As such, a variant came into existence: the Camino Europeo del Rocío a pie. The creation of these two 'European' pilgrimage trails shall be documented together with the founding process of the brotherhood of Brussels. The manner in which local political and ideological agendas interfere with the intertwining of old traditions and institutions, such as pilgrimages and Brotherhoods, and new emerging conceptions of 'Europe,' shall thereby be put to the fore.
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Botella-Carrubi, Dolores, Rosa Currás Móstoles, and Maria Escrivá-Beltrán. "Penyagolosa Trails: From Ancestral Roads to Sustainable Ultra-Trail Race, between Spirituality, Nature, and Sports. A Case of Study." Sustainability 11, no. 23 (November 22, 2019): 6605. http://dx.doi.org/10.3390/su11236605.

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The organization of an open-air sporting event involves a series of challenges. People are drawn by the desire to do sport, preferably in close contact with nature, so as to complement healthy lifestyles, and in search of air purity. Sporting organizations are increasingly searching for new locations that do not only attract athletes, but spectators and companions too. Races in natural parks provide the additional benefit of doing sport in a unique space, usually a transmitter of simplicity, pure air, and tranquillity. Organizing a mountain race in a natural park implies some issues. These are areas of great environmental richness that must be protected. Natural parks are places of individual recreational activity. Within the running phenomenon, a new type of mountain race has appeared: the hiking-oriented pilgrimage, in which athletes travel ancestral paths, pilgrimage routes thus combining sport practice with spirituality. This paper aims to analyse all the actions and policies that were carried out for the peaceful integration and coexistence of two totally different events that coincide physically and temporally: the Penyagolosa Trails race, and the Peregrins de les Useres, an ancestral pilgrimage that is carried out by each and every one of the towns belonging to the Penyagolosa Natural Park. The objective is to demonstrate the sustainability of the project thanks to the collective effort and the goodwill of the interested parties, in a way that produces a mutual benefit.
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Kato, Kumi, and Ricardo Progano. "Spirituality and Tourism in Japanese Pilgrimage Sites." Fieldwork in Religion 13, no. 1 (October 15, 2018): 22–43. http://dx.doi.org/10.1558/firn.36137.

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Contemporary society understands spirituality as an individualized "quest of self-discovery and reflection" that combines eclectic elements, while disregarding traditional religious organizations. This social context has shaped how sacred sites are managed and promoted in tourism, as well as tourist motivation and behaviour. Still, the information on religious and spiritual-related tourism remains Euro-centric, although around half of an estimated 600 million religious and spiritual travels take place in Asia and the Pacific (UNWTO 2011). In order to contribute to studies on the area, the purpose of this article is to explore the intersection of spirituality and tourism in a non-Western pilgrimage site utilizing the three categories of Olsen (2015) to interpret and organize research materials in a coherent format. The Kumano Kodo pilgrimage trails in Japan were selected as case study. Results showed a variety of Japanese-specific research materials related to contemporary spirituality and tourism that still draw some parallels to the West. Following Olsen's categories, the case study showed mainly elements from spiritual tourism, with some from New Age tourism as well. Wellness was a particularly emphasized characteristic. Further research is suggested to develop Olsen's categorization and to deepen the study of non-Western tourism contexts of contemporary spirituality in different areas.
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Gou, Shiwei, and Shozo Shibata. "Assessing heritage trails: trail conditions and influential managerial factors for the Nakahechi route on the Kumano Kodo pilgrimage network." Landscape and Ecological Engineering 13, no. 2 (December 2, 2016): 251–63. http://dx.doi.org/10.1007/s11355-016-0315-5.

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Borysova, Olga. "Religious tourism: relevance for post-pandemic Ukraine." Ukrainian Religious Studies, no. 92 (January 3, 2021): 139–65. http://dx.doi.org/10.32420/2020.92.2188.

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The article is a presentation and analysis of the main provisions of 16 works of the world's leading experts on religious tourism and pilgrimage, published in a special issue of the International Journal of Religious Tourism and Pilgrimage. 2020. Vol.8. This special issue was dedicated to the impact of the COVID-19 pandemic on religious tourism, and in particular pilgrimage, in the world. Religious tourism has a strong socio-cultural potential and demand - it is the value status of any person who feels the need for cultural, religious and recreational facilities important for spiritual, ideological and physical existence. It is also the availability of opportunities to meet the social and cultural needs of people in tourism services, because it has such a socio-cultural characteristic as a social practice that changes a person and positions him in the social space. Religious tourism became in the XXI century. significant, socially significant phenomenon. But the current pandemic has dealt a very painful blow to the entire tourism sector of the world economy, including religious tourism. Under the influence of the pandemic, the country banned pilgrimage. So the question arose: what's next? Is there a radical transformation of the religious life of mankind, including religious tourism? Isn't this the beginning of the end of religions, as some sociologists of the past predicted? This article is devoted to finding answers to these and other, no less complex, questions. The author set a goal - based on the analysis of the latest research on the impact of the COVID-19 pandemic on religious tourism to identify and present those important points that are already relevant for religious tourism in Ukraine, as well as those that are just beginning to appear and will be relevant in the post. -pandemic era. In almost all articles of this Special Issue, the authors emphasized that religious tourism and pilgrimage are very sustainable and will meet the challenges posed by the pandemic. The question for the religious tourism and pilgrimage industry is how they will develop and transform new approaches that will help the growth strategies of key stakeholders. However, due to pandemic restrictions, it may not be possible to resume travel to holy sites and pilgrimage sites and trails without the assistance of national governments, international agencies, and relief organizations. Thus, the authors predict that the religious tourism industry will face very difficult circumstances in the near future. All articles in the special issue of this journal express extremely relevant, deep and valuable opinions of scientists, which make us all think about what lessons Ukraine should learn about religious tourism, and in particular pilgrimage, and what should be its state policy and public opinion in this regard. further. And the author in the conclusions expresses her point of view on the content of these lessons, based on the views set out in this article of the world's best experts in religious tourism and pilgrimage.
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Mendel, Tommi. "Foot-pilgrims and backpackers: contemporary ways of travelling." Scripta Instituti Donneriani Aboensis 22 (January 1, 2010): 288–315. http://dx.doi.org/10.30674/scripta.67372.

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This article deals with two modern forms of travelling, which both have developed into boom industries over the last 25 years: the foot pilgrimage along the Camino Francés to Santiago de Compostela in Spain and journeys along so called backpacker’s trails. Whereas the label of ‘pilgrim’ is still mostly associated with devotional persons leaving home out of purely religious motives, young people taking to the road as ‘backpackers’ are generally perceived as pleasure seeking globetrotters. However, the intention of this essay is to break with these stereotypes and to work out some of the major similarities between what at first glance appear as two entirely different ways of travelling. Within this long lasting travelling process the exterior journey always correlates with the inner journey. At the same time, a personal transformation of the protagonists is very possible to occur, be it an increase in self-confidence or an enhancement in status, prestige and identity, alongside further personal insights. Whilst travelling can therefore be seen as a form of a transition, in contrast to traditional rites de passage there is neither a fixed starting point nor a determined ending point, moreover the transformation is self-imposed and occurs on an individual than on a social level. In this context a foot-pilgrimage and a backpacker’s trip can be understood as an ideal way to evade the daily routine and the societal pressure in order to look for a different kind of living. But it may also be a personal quest for a change or an improvement of one’s situation as well as an alternative to the established social and religious institutions.
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Mantsinen, Teemu T. "Pilgrimage as a Reproduction of Sacred Landscape in Finnish Karelia and the Russian Border Zone." Temenos - Nordic Journal of Comparative Religion 56, no. 1 (June 15, 2020): 7–32. http://dx.doi.org/10.33356/temenos.89107.

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This article examines how pilgrimages are constructed as a shared ritual of seeking sacred traces, thus creating and reproducing the sacred landscape. It studies an annual event with three connected Finnish Karelian Orthodox processions as a pilgrimage from an anthropological perspective. The event combines various motives, goals, and participants through a similar construction of the sacred landscape, with rituals of nding and creating the sacred in and for the landscape with personal experiences and stories of the imagined past. These processions, one of which crosses the border with modern Russia, attract participants motivated by both religious and heritage tourism. The article draws inspiration from Laura Stark’s notion of a ‘cult of traces’ and engages with pilgrimage studies and theories to offer an analysis of how various acts such as religious rituals, storytelling, and taking pictures are combined in the reproduction and reinvention of the imagined past and the creation of a marked meaningful present to construct and sustain a sacred landscape, thus forming a pilgrimage.
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Nash, Joshua. "Architectural Pilgrimage." Transfers 5, no. 2 (June 1, 2015): 121–28. http://dx.doi.org/10.3167/trans.2015.050208.

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Architectural pilgrimage is implicitly appreciated in architecture and design circles, especially by students who are encouraged to “travel to architecture,” with the focus on the Grand Tour as a means of architectural exploration. However, the expression has not been made explicit in the fields of architectural history, pilgrimage studies, tourism research, and mobility studies. I explore how pilgrimage to locations of modern architectural interest affects and informs pilgrims' and architects' conceptions of buildings and the pilgrimage journey itself. Drawing initially on a European architectural pilgrimage, the personal narrative highlights the importance of self-reflection and introspection when observing the built environment and the role of language in mediating processes of movement through and creation of architectural place-space.
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Sepp, Tiina, and Atko Remmel. "The Pilgrimage Landscape in Contemporary Estonia: New Routes, Narratives, and Re-Christianization." Numen 67, no. 5-6 (September 1, 2020): 586–612. http://dx.doi.org/10.1163/15685276-12341603.

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Abstract This article is the first attempt at mapping the pilgrimage landscape in contemporary Estonia, reputedly one of the most secularized countries in Europe. Based on fieldwork on three case studies — the Estonian Society of the Friends of the Camino de Santiago, the Pirita-Vastseliina pilgrim trail, and the “Mobile Congregation” — we have identified three distinctive features that shape the Estonian pilgrimage scene. The processes of Caminoization and heritagization characterize pilgrimage on a European scale, while the phenomenon that we call “bridging” has a more local flavor. Bridging refers to using pilgrimage to create connections between the Church (of any Christian denomination) and “secular” people. Historically a Christian practice, pilgrimage has transformed into something much more ambiguous. Thus, people often perceive pilgrimage as religion-related but still inherently secular. As the relationships between institutionalized religion and the vernacular world of beliefs and practices are multivalent, there is evidence of an ongoing “re-Christianization” of pilgrimage.
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Bevans, Stephen. "My Pilgrimage in Mission." International Bulletin of Mission Research 43, no. 1 (December 19, 2018): 82–91. http://dx.doi.org/10.1177/2396939318790421.

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This article traces Steve Bevans’s journey as a “global theologian,” from his first encounters with “contextual theology” through his development as a theologian and missiologist at Catholic Theological Union, Chicago, and his membership in the World Council of Churches’ Commission on World Mission and Evangelism.
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Dissertations / Theses on the topic "Pilgrimage Trails"

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Van, Vlack Kathleen A. "Puaxant Tuvip: Powerlands Southern Paiute Cultural Landscapes and Pilgrimage Trails." Diss., The University of Arizona, 2012. http://hdl.handle.net/10150/223332.

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Southern Paiute people stipulate that when the world was formed, the Creator gave them sole possession of the lands that constitute the traditional Southern Paiute nation and the Creator gave them the responsibilities to tend to the land, resources, and each other. As a result, from these stewardship duties, Southern Paiute people developed complex socio-ecological methods for promoting and maintaining both ecological and spiritual balance. One method was used by medicine people or Puha'gants and it involved them traveling to special ceremonial areas to acquire knowledge and power. These journeys required Puha'gants to undergo intense purification and preparation and they traveled along designated trails to places far away from their home communities. The pilgrimage process allowed the pilgrims to gain knowledge and power at their destination places to use in ceremonies to restore balance and promote sustainability in their home communities. My dissertation study examines six pilgrimage trails across Southern Paiute territory in an effort to understand this process. As a way to frame my discussion, this analysis draws upon four concepts--(1) Southern Paiute place logic, (2) cultural landscapes, (3) pilgrimage, and (4) communitas. For trail systems under study, I examine the types of places visited and their associated performance characteristics, and specifically the types of relationships pilgrims, or Puhahivats with each other, the places visited, and objects used.
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Van, Vlack Kathleen. "Puaxant Tuvip Puha Paths: Southern Paiute Pilgrimages on the Arizona Strip." University of Arizona Libraries, Special Collections, 2006. http://hdl.handle.net/10150/301361.

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This presentation is was given at the Great Basin Conference in 2004 in Las Vegas, Nevada. This talk presents key findings from the 2005 report: Yanawant: Paiute Places and Landscapes in the Arizona Strip Volume One of the Arizona Strip Landscapes and Place Name Study (Stoffle et al. 2005). This talk focuses on pilgrimage trails in the Arizona Strip.
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Bosche, Lucy L. "Woman Into The Wild: Female Thru-Hikers and Pilgrimage on the Appalachian and Pacific Crest Trails." Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/scripps_theses/203.

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This thesis follows solo women hikers as they embark upon walking either the Pacific Crest Trail or the Appalachian Trail from beginning to end. By witnessing the ways in which the women hikers navigate the counter-culture of the trails, a critique of American society is revealed. This paper focuses on the differences between trail culture and normative culture, the transformations the hikers undergo, and how the hikes have affected the women’s lives.
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Toupal, Rebecca. "Sugarloaf Mountain: A Multi-cultural Puha Complex." Bureau of Applied Research in Applied Anthropology, 2006. http://hdl.handle.net/10150/301362.

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This presentation is was given at the Great Basin Conference in 2006 in Las Vegas, Nevada. This talk presents key findings from the report- Ha`tata (The Backbone of the River): American Indian Ethnographic Studies Regarding the Hoover Dam Bypass Project (Stoffle et al. 2000). This talk highlights the pilgrimage trails to Sugarloaf Mountain.
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Stoffle, Richard W., and Vlack Kathleen A. Van. "Timber Mountain Caldera Landscape Photograph Collection." Bureau of Applied Research in Anthropology, University of Arizona, 2013. http://hdl.handle.net/10150/303350.

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These photographs offer illustrations of the people, places, and resources along the two prominent pilgrimage trails in the Timber Mountain Caldera region. These photographs were taken during the 2006 Timber Mountain Caldera Landscape Study, the 2001 Shoshone Mountain Wind Farm Environmental Assessment, and 1999 NTS Rock Art study.
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Books on the topic "Pilgrimage Trails"

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Olsen, D. H., and A. Trono, eds. Religious pilgrimage routes and trails: sustainable development and management. Wallingford: CABI, 2018. http://dx.doi.org/10.1079/9781786390271.0000.

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David, Stewart, ed. Pathways: Journeys along Britain's historic byways, from pilgrimage routes to smugglers' trails. London: GuardianBooks, 2011.

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Shrady, Nicholas. Sacred roads: Adventures from the pilgrimage trail. San Francisco, Calif: HarperSanFrancisco, 1999.

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Sacred roads: Adventures from the pilgrimage trail. London, England: Viking, 1999.

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Ward, Robert. Virgin trails. Toronto: Key Porter Books, 2002.

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Sacred tracks: 2000 years of Christian pilgrimage. Berkeley: University of California Press, 2002.

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Pfister, Patrick. Pilgrimage: Tales from the open road. Chicago, Ill: Academy Chicago, 1995.

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Pfister, Patrick. Pilgrimage: Tales from the open road. Chicago, Ill: Academy Chicago, 1995.

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Trail of miracles: Stories from a pilgrimage in northeast Brazil. Berkeley: University of California Press, 1986.

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Arnold, Jeffrey. Seven traits of a successful leader: A Pilgrimage small group guide. Colorado Springs, Colo: NavPress Pub. Group, 1997.

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Book chapters on the topic "Pilgrimage Trails"

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Marx, Kate. "Hiking as pilgrimage, and wild animals on the trail." In Blogging Wildlife, 24–47. Abingdon, Oxon; New York, NY: Routledge, 2021. | Series: Multispecies encounters: Routledge, 2020. http://dx.doi.org/10.4324/9780429329722-2.

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Crawford, Thomas W. "Finding the Real America on the TransAmerica Bicycle Trail: Landscapes and Meanings of a Contemporary Secular Pilgrimage." In The Changing World Religion Map, 855–73. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9376-6_43.

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Grau, Marion. "Cathedral and Town." In Pilgrimage, Landscape, and Identity, 121–58. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197598634.003.0007.

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Nidaros Cathedral in Trondheim is the historical resting place of St. Olav and an end point of many of the pilgrimage trails in Norway. The history of the cathedral intersects with the history of the city and the region as one of significant economic and religious significance. The movement of St. Olav’s relics throughout the city matches urban and religiocultural development of city and nation. This chapter explores the cathedral’s architecture and use and how contemporary engagements with the space facilitate ritual creativity and are part of the hosting and welcoming of pilgrims. Along with other centers of hospitality, the cathedral looms especially large as a main attraction point for both tourists and pilgrims in Trondheim, as an adaptable space for many purposes. The annual St. Olavsfest is a ten-day festival that begins with the saint’s day and features liturgies, concerts, plays, lectures, a medieval market, and televised panel discussions to involve city and region in the celebration of local history and culture. Controversial topics such as the colonial repression of Sámi indigenous peoples, the violent heritage of Viking king St. Olav, religious and other forms of discrimination, social injustice, and international solidarity are among the themes discussed during the festival. Thus, the “protest” in Protestantism is reflected in a critical engagement with history and with the ongoing development of the ritualization of Christian history and heritage in Norway.
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Falck, Susan T. "Natchez Today." In Remembering Dixie, 225–52. University Press of Mississippi, 2019. http://dx.doi.org/10.14325/mississippi/9781496824400.003.0008.

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The epilogue explores recent expressions of historical memory in Natchez. The efforts of the National Park Service, the Historic Natchez Foundation and the Natchez Courthouse Records Project have set in motion progressive changes hardly imaginable a few decades ago. These include a growing number of Pilgrimage home tours that acknowledge the contributions of enslaved laborers, funding to interpret the Forks of the Road slave market site, and the Natchez Trails project that depicts a more racially inclusive history throughout downtown streets and neighborhoods. But even as these developments signal important steps forward, some efforts falter amid contestation. For most of its lifespan, Natchez’s white victors wrote its history. Today that history is beginning to be re-imagined and rewritten by a small group of liberal whites and vocal black agents pushing for long overdue change. Hopefully, Natchez’s example will prompt other southern communities to examine, re-imagine and more accurately share their own local histories.
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Clark, Elizabeth A. "To Constantinople and Back." In Melania the Younger, 170–98. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190888220.003.0009.

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Chapter 9 follows Melania as she trails her still-pagan uncle Volusian to Constantinople; he was one of two chosen to represent the West at the wedding of the eastern princess Licinia Eudoxia to the western emperor, Valentinian III. The chapter describes travel arrangements of the period, including use of the cursus publicus, and the city of Constantinople and its institutions. It traces the development of Christianity in the city, the rise of monasticism, the building of churches, and the search for relics. It describes the eastern court and Melania’s associations with high aristocracy and the Constantinopolitan imperial family. Volusian, although converted, did not live to participate in bringing the recently finished Theodosian Code to the West. The chapter also details the theological politics and Christological controversies (in which Melania participated) that disturbed the city in the fifth century. After mourning her uncle, Melania left Constantinople in late February 437, making record progress through the snow in order to reach Jerusalem in time for Easter (April 11, 437). In Jerusalem, she continued her building activities and acquisition of relics, and she greeted and escorted the empress Eudocia on a pilgrimage to the Holy Land from Constantinople. A few days before her death in December 439, Melania accompanied her cousin Paula to celebrate the nativity of Jesus in Bethlehem. Back in her monastery, she bade farewell to various groups before dying on probably December 31. Her remarkable life, according to her biographer, was crowned by a similarly spectacular death and entry to heaven.
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Andrew, Rod. "Family Pilgrimage." In Life and Times of General Andrew Pickens. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469631530.003.0001.

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This chapter traces the history of Pickens’s Presbyterian and Huguenot ancestors as they migrated from Scotland to France, back to Scotland, to Ireland, Pennsylvania, the Shenandoah Valley, the Waxhaws region of the Carolinas, and finally to Long Cane, near Ninety Six, South Carolina. The Pickens’ migrations were driven by the search for religious freedom and economic opportunity, and everywhere they went they participated in the establishment of churches, legal institutions, and militia companies. This chapter also describes the Calvinist religious doctrine and world view of these Scotch-Irish Presbyterians and their frontier communities.
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Gemie, Sharif, and Brian Ireland. "The hippie as pilgrim." In The Hippie Trail. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781526114624.003.0005.

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The chapter starts by recounting the story of ‘George’, who travelled to India and found a faith. Some historical contextualisation is given: the decline of Christian beliefs and practices in the UK and USA after 1945 is considered. There were precedents to spiritual searches in the East: in the nineteenth century both Egypt and Tibet were seen as lands which held mystical truths. The rise of new forms of religion in the West, such as Buddhism, is considered. It is argued that these religions had a particular force in the USA. The appeal of Buddhism, Hinduism and Sufism is considered. On the other hand, there was a groundswell of religious scepticism among some travellers. In conclusion, it is argued that the hippy trail should be considered as a form of secular, possibly spiritual, pilgrimage.
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Gaposchkin, M. Cecilia. "From Pilgrimage to Crusade." In Invisible Weapons. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501705151.003.0004.

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This chapter traces the development of the departure rite for crusaders, in which rites of pilgrimage and rites for the cross came together to create a new liturgical ritual that gave specific definition and status to crusade. It was through this rite that crusaders were defined as armed pilgrims. The liturgy sanctioned the crusader as a temporary religious (that is, responsible for a time to heightened religious, quasi-monastic expectations of conduct) and thus set the devotional quality of the journey and the mission. That definition changed over time, reflecting both the development of the institution of crusade and evolving crusade spirituality.
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Mitsi, Efterpi. "Painful pilgrimage: sixteenth-century English travellers to Greece." In Travels and Translations in the Sixteenth Century, 19–30. Routledge, 2017. http://dx.doi.org/10.4324/9781315235615-3.

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Kudsieh, Suha. "The Inception of Oriental Doxology: European Pilgrimages to the Holy Land, before and during the Crusades." In Mediterranean Travels, 47–60. Routledge, 2017. http://dx.doi.org/10.4324/9781351192750-4.

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Conference papers on the topic "Pilgrimage Trails"

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Arquero de Alarcón, María, Nishant Mittal, Dhara Mittal, and Olaia Chivite Amigo. "DAM[N]ED: Mechanizing a Sacred River Landscape Redrawing Territorial Systems in the Narmada River Valley." In 2018 ACSA International Conference. ACSA Press, 2018. http://dx.doi.org/10.35483/acsa.intl.2018.56.

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This essay traces the story of the Narmada River and its transformation from a sacred landscape to one of the largest mechanized territorial systems in the world. The Narmadatravelssome 1,300 kilometers from Amarkantaktothe Arabian Sea; enabling the livelihood of millions, shaping distinct regional identities and embodying a rich cultural imaginary for those worshiping her holy waters. The infrastructural potential of the river was first formulated as a megaregional project in the 1940s to modernize and bring prosperity to the watershed. Under implementation since the 1980s, the “Narmada Valley Development Project” is incrementally transforming the river into an interstate infrastructural network of water conveyance and energy generation. Through a cartographic and photographic inventory, the project traces the transformation of the natural and cultural systems associated with the Narmada River over time. Pausing at Omkareshwar, a major pilgrimage destination, the essay unfolds the current state of uncertainty and civic unrest that the massive infrastructural works are placing in the fragile lives of the valley dwellers.
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Rogulska, Aleksandra. "TEMPORARY CULTURAL FACILITIES AS AN ELEMENT OF REBUILDING STRATEGIES FOR CITIES AFFECTED BY EARTHQUAKES." In GEOLINKS International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/geolinks2020/b2/v2/35.

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The Apennine Peninsula is one of the most densely-populated and most seismically active regions of Europe, possessing a wealth of cultural heritage. Historical cities and buildings are a part of this heritage. The earthquake damage prevention programme implemented in Italy does not cover existing buildings, and reconstruction plans for damaged cities, because of the threat's specificity, are always prepared after a disaster. In the case of heritage buildings, particularly those of super-local significance, decisions involving a complete reconstruction of their original form are typically made, erasing all traces of the tragedy. Reconstruction can take years, during which society is left without cultural facilities that are key to good morale. Opportunities provided by the phase between a disaster and restoring the buildings are too often underappreciated, while the time spent making the decision what and how to rebuild should be spent on action. Strategies involving temporary buildings allow to prevent the disappearance of public functions during the period preceding the reconstruction of major cultural facilities. These buildings should be designed as resilient, assuming a capacity to adapt to changing conditions and upholding or rapidly returning to a functional state after a disaster. They can enable the time between the disaster and making the decision about reconstruction to be used to identify and test new relations in the surroundings created through the loss of a section of substance. They provoke a debate about what must be rebuilt and at what cost, they facilitate understanding of the goals of a planned reconstruction. But most importantly, they sustain the genius loci, in order to affect the city's reconstruction process in its social, psychological and economic aspects. By analysing temporary cultural facilities built in Italian cities damaged by earthquakes, the study discusses methods of building temporary public buildings and features an attempt at assessing interventions that precede reconstruction. Based on the experiences of the city of L'Aquila severely damaged in 2009 and drawing conclusions from mistakes made during the implementation of pre-reconstruction strategies in the town, the author developed a proposal of a temporary intervention for the Basilica of St. Benedict of Nursia, which collapsed on the 30th of October 2016 as an effect of the Amatrice-Visso-Norcia seismic sequence. The proposal stresses the preservation of the previous function of the complex at its original site. This is meant to maintain the occupancy of Norcia's centre by the Benedictine monks, whose tradition is strongly linked with the city and makes it a major pilgrimage destination that is important to Christians.
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