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Journal articles on the topic 'Pilgrimage Trails'
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1
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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Huffman, Thomas N., and Frank Lee Earley. "The smell of power: the Apishapa pilgrimage trail." Time and Mind 12, no. 4 (October 2, 2019): 267–86. http://dx.doi.org/10.1080/1751696x.2019.1681745.
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Maxwell, Keely. "Tourism, Environment, and Development on the Inca Trail." Hispanic American Historical Review 92, no. 1 (February 1, 2012): 143–71. http://dx.doi.org/10.1215/00182168-1470995.
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Abstract This article shows how tourism has shaped Latin American environments by constructing touristic landscapes, causing environmental impacts, and affecting environmental problem solving. The author utilizes written records and interviews to document the environmental history of the Inca Trail to Machu Picchu. The transformation of the Inca Trail from overgrown path to global hiking destination began in the early twentieth century. Foreign and Peruvian scientific expeditions socially constructed the trail as natural and cultural heritage. State and corporate actors sought to advance regional and national development via tourism. In Machu Picchu and the Inca Trail, this took the form of archaeological restoration and tourism infrastructure to showcase Cusco’s heritage and modernity. Backpacking guidebooks and trekking operators helped internationalize the trail in the 1970s. By the late 1990s, it had become an experiential pilgrimage for thousands of hikers. For state officials and tour agencies, it had become an environmental problem. In 2000, new regulations took measures to improve the trail’s environment and produce an aesthetic touristic landscape. The new rules also regimented commerce, labor, and trail users to promote tourism development. The author suggests new ways of conceiving heritage tourism and park policy as part of development as well as conservation.
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Garneau, James F. "Sacred Tracks: 2000 Years of Christian Pilgrimage (review)." Catholic Historical Review 91, no. 1 (2005): 123–24. http://dx.doi.org/10.1353/cat.2005.0103.
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Haberly, David T., and Candace Slater. "Trail of Miracles: Stories from a Pilgrimage in Northeast Brazil." Hispanic Review 61, no. 3 (1993): 449. http://dx.doi.org/10.2307/475095.
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Burroughs, Catherine B. "Trail of Miracles: Stories from a Pilgrimage in Northeast Brazil." Latin American Anthropology Review 2, no. 1 (September 23, 2009): 34–35. http://dx.doi.org/10.1525/jlca.1990.2.1.31-i1.
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Lindahl, Carl. "Ostensive Healing: Pilgrimage to the San Antonio Ghost Tracks." Journal of American Folklore 118, no. 468 (2005): 164–85. http://dx.doi.org/10.1353/jaf.2005.0023.
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Burroughs, Catherine B. "Trail of Miracles: Stories from a Pilgrimage in Northeast Brazil:Trail of Miracles: Stories from a Pilgrimage in Northeast Brazil." Latin American Anthropology Review 2, no. 1 (March 1990): 34–35. http://dx.doi.org/10.1525/jlat.1990.2.1.34.2.
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Ullinger, Jaime M. "Early Christian Pilgrimage to a Byzantine Monastery in Jerusalem—A Dental Perspective." Dental Anthropology Journal 16, no. 1 (September 3, 2018): 22–25. http://dx.doi.org/10.26575/daj.v16i1.166.
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The presence of 30 morphological traits was scored on over 1,500 teeth from a bone repository located at St. Stephen’s, an urban Byzantine monastery in Jerusalem. The frequencies of dental traits found in the sample were compared with frequencies of the same traits in seven other groups (compiled from published data) in order to determine possible biological affinities of the monks. The Mean Measure of Divergence (MMD) statistic was used to statistically analyze the phenetic/genetic similarity among the groups. The genetic background of this group of monks is interesting because historical sources suggest that many foreigners may have been present in monasteries during this time period as pilgrims. Some argue that their presence is exaggerated, however, and that the majority of monks were from the surrounding region. The results suggest that many of the monks were most likely from the region, but that the presence of foreigners (particularly European foreigners) cannot be ruled out using dental evidence.
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Troeva, Evgenia. "Sacred Places and Pilgrimages in Post-Socialist Bulgaria." Southeastern Europe 41, no. 1 (March 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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Ubaydullayeva, Barno Mashrabjonovna. "Traces of “folk islam” in the pilgrimage places of khorezm." ACADEMICIA: AN INTERNATIONAL MULTIDISCIPLINARY RESEARCH JOURNAL 11, no. 1 (2021): 643–49. http://dx.doi.org/10.5958/2249-7137.2021.00103.8.
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Tsomo, Karma Lekshe. "Sakyadhita Pilgrimage in Asia: On the Trail of the Buddhist Women's Network." Nova Religio 10, no. 3 (February 1, 2007): 102–16. http://dx.doi.org/10.1525/nr.2007.10.3.102.
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Sakyadhita International Association of Buddhist Women was established in 1987 to address issues of gender equality in Buddhist societies and Buddhist institutions. Since then, through a series of innovative biannual conferences, Sakyadhita has worked to link women from different Buddhist traditions and cultural backgrounds and provide them with a forum where women's voices can be heard. These conferences have generated a vibrant international Buddhist women's movement that works for the welfare of the world's estimated 300,000 Buddhist women. Because Buddhist institutions in Asian countries typically function independently and there is no central authority to oversee them or create policies, Sakyadhita's intra-Buddhist communications network for women represents a major breakthrough. To keep their fingers on the pulse of this rapidly expanding movement, Karma Lekshe Tsomo and Christie Yu-ling Chang, Sakyadhita's current president and vice-president, traveled to Malaysia, Vietnam, and India in 2005-06 for a month to document changes in the making for Buddhist women.
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Fedorova, Irina V. "On the Apocrypha in the Pilgrimage by Daniel the Traveler." Slovene 4, no. 1 (2015): 526–40. http://dx.doi.org/10.31168/2305-6754.2015.4.1.32.
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The abundance of apocryphal material in the text of the Pilgrimage by Daniel the Traveler has become the subject of several special studies in the past, by Ya. I. Gorozhansky, M. A. Venevitinov, P. A. Zabolotsky, V. P. Adrianova-Peretts, and M. Garzaniti. All of these studies, however, were based on the text of the First Redaction of the Pilgrimage (according to Venevitinov’s classification) and they did not consider the work’s literary history. The present study reveals the various ways in which the reproduction of apocryphal subjects appears in different redactions of the Pilgrimage (both full-text and abridged) and its later adaptations made in the 16th and 17th centuries. One of the examples is the description of Nazareth, which is accompanied by an apocryphal version of the Annunciation in the Pilgrimage. This version differs from the Bible text (Mt 1:18–25, Lk 1:26–28) in that it tells about the events directly preceding the Annunciation: the pre-Annunciation at the well, where Mary comes to draw water, and the appearance of the Archangel Gabriel to her in a cave. In the group of abridged copies of the 16th century from the Kirillo-Belozersky Monastery, this information is missing, and the only thing said about Nazareth is that “Archangel Gabriel announced to Her [Mary] there.” Thus, the complete story appearing in the full-text redactions of Daniel’s Pilgrimage was replaced by a compact report consistent with the Bible narrative. The nature of the variant readings presented in this paper remains to be interpreted, as these variants may be later interpolations in the text made by redactors or they may represent traces of the earlier period of the history of the text. At the same time, any reconstruction of the literary history of the Pilgrimage has to take into account the peculiarities of the reproduction of apocryphal subjects in different redactions of the text.
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Hitchner, Sarah, John Schelhas, J. Peter Brosius, and Nathan Nibbelink. "Thru-hiking the John Muir Trail as a modern pilgrimage: implications for natural resource management." Journal of Ecotourism 18, no. 1 (February 15, 2018): 82–99. http://dx.doi.org/10.1080/14724049.2018.1434184.
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Mishra, R. K. "Spiritual Pilgrimage Towards Salvation: A Critical Study of Basavaraj Naikar's Religious Play The Pilgrim of Life." Dialogue: A Journal Devoted to Literary Appreciation 15, no. 1-2 (December 18, 2019): 30–42. http://dx.doi.org/10.30949/dajdtla.v14i1-2.5.
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Evaluation of diversity through genetic variability and correlation studies on vegetative and floral characters of chrysanthemum genotypes were undertaken at experimental farm, Department of Horticulture, NEHU, Tura Campus, Tura, West Garo Hills District, Meghalaya during 2015-2019.Fifteen varieties namely, Korean Red, Korean Yellow, Solan Shringar, Ramblored, Yellow Star, Calabria, Ajay, AAU Yellow, White Star, Korean Bicolour, Charming, Lysid, Safin, Shayana and Gambit were selected for their evaluation. The range of variation was high for number of leaves (38.24-125.11) followed by days to bud initiation (34.60-94.66). Highest phenotypic and genotypic variances were observed for number of leaves (699.74 and 699.70), respectively. The estimates of phenotypic coefficient of variation (PCV) were higher than genotypic coefficient of variation (GCV) for all the traits. Maximum PCV and GCV was observed for dry weight (89.73 and 89.17) followed by number of flowers per spray per plant (78.10 and 78.08). However, maximum heritability were observed in number of leaves (99.98 percent), number of flowers per spray per plant (99.98 percent) and flower longevity (99.97 percent) followed by days to bud initiation (99.95 percent) and plant height (99.94 percent), whereas, maximum genetic advance was noticed in number of leaves (54.49). The high heritability with genetic advance as percentage of mean for number of branches and number of flowers per spray per plant indicates the possible role of additive gene action. The magnitude of genotypic correlation was higher than their corresponding phenotypic correlation for most of the traits, indicating a strong inherent linkage between various traits under study. At genotypic and phenotypic level, number of leaves exhibited highly significant and positive correlation with number of branches (0.889), number of flower head per plant (0.498), number of sprays per plant (0.497) and number of flowers per spray per plant (0.419), while, vase life showed significant and positive correlation with number of flower head per plant (0.315), number of sprays per plant (0.339) and flower diameter (0.311).
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Hamrin-Dahl, Tina. "This-worldly and other-worldly: a holocaust pilgrimage." Scripta Instituti Donneriani Aboensis 22 (January 1, 2010): 122–62. http://dx.doi.org/10.30674/scripta.67365.
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This story is about a kind of pilgrimage, which is connected to the course of events which occurred in Częstochowa on 22 September 1942. In the morning, the German Captain Degenhardt lined up around 8,000 Jews and commanded them to step either to the left or to the right. This efficient judge from the police force in Leipzig was rapid in his decisions and he thus settled the destinies of thousands of people. After the Polish Defensive War of 1939, the town (renamed Tschenstochau) had been occupied by Nazi Germany, and incorporated into the General Government. The Nazis marched into Częstochowa on Sunday, 3 September 1939, two days after they invaded Poland. The next day, which became known as Bloody Monday, approximately 150 Jews were shot deadby the Germans. On 9 April 1941, a ghetto for Jews was created. During World War II about 45,000 of the Częstochowa Jews were killed by the Germans; almost the entire Jewish community living there.The late Swedish Professor of Oncology, Jerzy Einhorn (1925–2000), lived in the borderhouse Aleja 14, and heard of the terrible horrors; a ghastliness that was elucidated and concretized by all the stories told around him. Jerzy Einhorn survived the ghetto, but was detained at the Hasag-Palcery concentration camp between June 1943 and January 1945. In June 2009, his son Stefan made a bus tour between former camps, together with Jewish men and women, who were on this pilgrimage for a variety of reasons. The trip took place on 22–28 June 2009 and was named ‘A journey in the tracks of the Holocaust’. Those on the Holocaust tour represented different ‘pilgrim-modes’. The focus in this article is on two distinct differences when it comes to creed, or conceptions of the world: ‘this-worldliness’ and ‘other- worldliness’. And for the pilgrims maybe such distinctions are over-schematic, though, since ‘sacral fulfilment’ can be seen ‘at work in all modern constructions of travel, including anthropology and tourism’.
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Padin, Carmen, Goran Svensson, and Greg Wood. "A model of pilgrimage tourism: process, interface, people and sequence." European Business Review 28, no. 1 (January 11, 2016): 77–95. http://dx.doi.org/10.1108/ebr-01-2015-0003.
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Purpose – This paper aims to examine the elements of the main process of pilgrimage tourism (PT), occurring between pilgrims, hikers and tourists along a trail towards a holy site. PT is defined as a process consisting of three sub-processes over time and across contexts: pre-process, main process and post-process. Design/methodology/approach – Explores the core reasons for PT through active participation and observation. Findings – This study reveals different layers, levels, views, approaches and perspectives involved in people-based processes. The study attempts to conceptualize the elements involved between people committed and dedicated to PT. Research limitations/implications – The introduced model of PT stresses the processes and interfaces involved over time and across contexts between people, with the same or different sequences. There is, to the best of the authors’ knowledge, no previous research that explores and describes the processes and interaction between pilgrims, hikers and tourists. Practical implications – The ultimate experience at an individual level differs, depending upon the outcome of the PT-elements of the model of PT (i.e. processes, interfaces, people and sequences). Social implications – From a social science perspective, the research examines the motives of different traveller types and looks at their different perspectives of being involved with the same physical activity of travel. The study emphasises that we can be involved in the same physical activity, but embrace it with different levels of personal and emotional engagement. Originality/value – A conceptualized model of PT containing four elements (process, interface, people and sequence) – all of which offer a foundation for structuring and assessing empirical research, and provide additional insights and knowledge into the dynamics and complexity involved specifically in a people-based process consisting of interfaces and sequences when travelling.
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Van Asperen, Hanneke. "A Pilgrim's Additions. Traces of Pilgrimage in the Belles Heures of Jean de Berry." Quaerendo 38, no. 2-3 (2008): 175–94. http://dx.doi.org/10.1163/157006908x366793.
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Griyanti, Hanida Eris, Sunardi Sunardi, and Warto Warto. "Digging The Traces of Islam in Baritan Tradition." International Journal of Multicultural and Multireligious Understanding 5, no. 3 (June 1, 2018): 52. http://dx.doi.org/10.18415/ijmmu.v5i3.149.
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This article aims to explore the traces of Islam in the tradition of "Baritan". The data were collected from observation, interview, documentation and literature study. The researchers here used data analysis techniques which developed by Miles & Huberman. This research was descriptive qualitative. Since religion and Islamic culture appeared in Indonesia, there was a process of Islamization of the people in Indonesia. Along with the process of Islamization, the socio-cultural changes occured towards the formation of a new culture which was based on Islam. Some traditions that are still used by some Islamic communities such as the grave, pilgrimage,charity, or traditional ceremony of Java which called as sekaten was also a proof of Islamic history in Indonesia that could not be forgotten. These traditions were born because of the influence of Islam which was acculturated with the local culture of the community at the time. One tradition that still exists today is the Baritan Tradition, which means the sea offering. This "Baritan" tradition, It was held every first suro of Javanese calendar or new year of Islam.
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Otaño Gracia, Nahir I. "Borders and the Global North Atlantic." English Language Notes 58, no. 2 (October 1, 2020): 35–49. http://dx.doi.org/10.1215/00138282-8557893.
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Abstract The representation of Africa and Iberia within the North Atlantic imaginary tends to highlight similar features—commodity and trade, the pilgrimage routes to Alexandria and Santiago de Compostela, crusading in Africa or Iberia, Africa and Iberia as Muslim territories, and Africa and Iberia as the borderlands of Europe. Although Chaucer’s textual corpus touches on all the above features, this essay traces the ways that Chaucer interrelates the territories of Africa and Iberia with the borders of Europe. Chaucer subscribes to the attitude that Africa, similar to the East and Al-Andalus, was meant for Christian domination and economic looting.
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Sikimić, Biljana. "Dynamic Continuity of a Sacred Place: Transformation of Pilgrims’ Experiences of Letnica in Kosovo." Southeastern Europe 41, no. 1 (March 1, 2017): 43–58. http://dx.doi.org/10.1163/18763332-04101003.
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The article traces the transformation of a Catholic cult site in Kosovo (Letnica in county of Vitina/Viti) in transition from the 20th to the 21st century over a period of twenty years: first, its slow decline during the wars of the 1990s, the sudden interruption of pilgrimages in 1999, followed by a gradual revitalization when a local cult was turned into a regional or even global one, by presentation on the internet.
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Smith, Philip, and Florian Stoll. "A Maximal Understanding of Sacrifice: Bataille, Richard Wagner, Pilgrimage and the Bayreuth Festival." Religions 12, no. 1 (January 11, 2021): 48. http://dx.doi.org/10.3390/rel12010048.
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This paper calls for a broad conception of sacrifice to be developed as a resource for cultural sociology. It argues the term was framed too narrowly in the classical work of Hubert and Mauss. The later approach of Bataille permits a maximal understanding of sacrifice as non-utilitarian expenditures of money, energy, passion and effort directed towards the experience of transcendence. From this perspective, pilgrimage can be understood as a specific modality of sacrificial activity. This paper applies this understanding of sacrifice and pilgrimage to the annual Bayreuth “Wagner” Festival in Germany. Drawing on a multi-year mixed-methods study involving ethnography, semi-structured interviews and historical research, the article traces sacrificial expenditures at the level of individual festival attendees. These include financial costs, arduous travel, dedicated research of the artworks, and disciplines of the body. Some are lucky enough to experience transcendence in the form of deep emotional experience, and a sense of contact with sacred spaces and forces. Our study is intended as an exemplary paradigm case that can be drawn upon analogically by scholars. We suggest that other aspects of social experience, including many that are more ‘everyday’, can be understood through a maximal model of sacrifice and that a rigorous, wider comparative sociology could be developed using this tool.
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Smith, Philip, and Florian Stoll. "A Maximal Understanding of Sacrifice: Bataille, Richard Wagner, Pilgrimage and the Bayreuth Festival." Religions 12, no. 1 (January 11, 2021): 48. http://dx.doi.org/10.3390/rel12010048.
Full textAbstract:
This paper calls for a broad conception of sacrifice to be developed as a resource for cultural sociology. It argues the term was framed too narrowly in the classical work of Hubert and Mauss. The later approach of Bataille permits a maximal understanding of sacrifice as non-utilitarian expenditures of money, energy, passion and effort directed towards the experience of transcendence. From this perspective, pilgrimage can be understood as a specific modality of sacrificial activity. This paper applies this understanding of sacrifice and pilgrimage to the annual Bayreuth “Wagner” Festival in Germany. Drawing on a multi-year mixed-methods study involving ethnography, semi-structured interviews and historical research, the article traces sacrificial expenditures at the level of individual festival attendees. These include financial costs, arduous travel, dedicated research of the artworks, and disciplines of the body. Some are lucky enough to experience transcendence in the form of deep emotional experience, and a sense of contact with sacred spaces and forces. Our study is intended as an exemplary paradigm case that can be drawn upon analogically by scholars. We suggest that other aspects of social experience, including many that are more ‘everyday’, can be understood through a maximal model of sacrifice and that a rigorous, wider comparative sociology could be developed using this tool.
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Booth, Philip. "The Dominican Educational and Social Contexts of Riccoldo of Monte Croce’s Pilgrimage Writing." Journal of Medieval and Early Modern Studies 51, no. 1 (January 1, 2021): 49–78. http://dx.doi.org/10.1215/10829636-8796246.
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Riccoldo of Monte Croce (ca. 1243–1320), Dominican friar, missionary, and pilgrim, was an accomplished author, but nature of his written corpus has been disputed by scholarship. For some, he is a noted anti-Islamic polemicist. For others, he is a quasi-tolerant traveler in the East. Yet past attempts to understand Riccoldo’s corpus have taken little notice of the priory of Santa Maria Novella, Florence, where he spent most of his life. This article begins to rectify this omission and signals new ways to understand Riccoldo by drawing on the work of historians, philologists, and codicologists. It assesses Riccoldo’s relationship to Santa Maria Novella’s library and its books. It also traces some of Riccoldo’s social relationships, demonstrating how his positions as a lecturer and preacher and his social connections with individuals like Remigio de’ Girolami influenced his writings. Overall, this study reemphasizes the fact that without understanding social contexts we can never properly understand the intentions of pilgrim-authors.
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Pace, Joseph L. "I Am a Palestinian Christian." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 109–12. http://dx.doi.org/10.35632/ajis.v15i2.2180.
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Many small pieces fit together to create the puzzle that is Palestine. One of thesmaller, but certainly not insignificant, pieces of the puzzle is the PalestinianChristian community, which clearly traces its origins back to the first century.Mitri Raheb makes the comment that it is not necessary for a PalestinianChristian to go on pilgrimage because one “is already at the source itself, thepoint of origin” (p. 3). Pilgrimage in the sense of a physical journey is perhapsnot necessary, but some sort of spiritual exploration, which is at the heart of pilgrimage,is indeed in order. Raheb performs this pilgrimage in two ways: byexploring his family’s complicated denominational background and by providinga refreshing exegesis of a handful of biblical texts.One might assume that Palestinian Christians are all members of churchessuch as the Syrian Orthodox, Armenian, or Jacobite, together with a few adventurousconverts to eastern Orthodoxy or Roman Catholicism. The thought of aPalestinian Lutheran community is one that stretches the Western image of thePalestinian Christian community but does give a more accurate picture of thecomplicated Christian church in Palestine. In spite of its small and fragmentednature, the Palestinian Christian community has traditionally held an importantplace in the life of Palestine. Members of this community are historically progressiveand urban-oriented, many earning a living as merchants and shopkeepers(p. 19). The community is also traditionally well-educated and multilingual,in large part because of the evangelistic efforts of denominations such asGerman Lutherans and the English-speaking Anglican Church as well as otherProtestant denominations. Raheb notes that this Christian community has neverenjoyed political autonomy, as it has always existed withii occupied territory,ruled by Byzantines (technically Christian, although more concerned with politicaland cultural hegemony) and their Muslim and Ottoman successors and thenby British mandate and now by Israel. The absence of autonomy is a threat tothe swival of any community, especially a small community. Lack of self-government,or appropriate representation in the government, leads to a number ofsignificant threats to the community’s viability. Issues of economic, social, andpolitical injustice are all problems with which the Palestinian Christian communityhas had to contend.Emigration- or moving to new places where political, economic, and socialoppression are not as devastating-is one traditional way a community seeks topreserve itself; and, Raheb notes, it also has significant biblical antecedents,which become important later in the book as he explores the Exodus. Since1948, the size of the Palestinian Christian community has decreased significantly,in large part due to emigration to South and North America and WesternEurope. The comment has been made that within a few generations there will be ...
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Braddock, Robert C., Richard Morison, and David Sandler Berkowitz. "Humanist Scholarship and Public Order: Two Tracts against the Pilgrimage of Grace by Sir Richard Morison." Sixteenth Century Journal 16, no. 4 (1985): 539. http://dx.doi.org/10.2307/2541241.
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Mayer, Thomas F., Richard Morison, and David Sandler Berkowitz. "Humanist Scholarship and Public Order: Two Tracts against the Pilgrimage of Grace by Sir Richard Morison." Sixteenth Century Journal 16, no. 4 (1985): 540. http://dx.doi.org/10.2307/2541242.
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Botvinick, Matthew. "THE PAINTING AS PILGRIMAGE: TRACES OF A SUBTEXT IN THE WORK OF CAMPIN AND HIS CONTEMPORARIES." Art History 15, no. 1 (March 1992): 1–18. http://dx.doi.org/10.1111/j.1467-8365.1992.tb00466.x.
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Kim, Joey S. "Byron’s Cosmopolitan “East”." Essays in Romanticism 27, no. 2 (October 1, 2020): 167–85. http://dx.doi.org/10.3828/eir.2020.27.2.6.
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This essay examines the first four of Lord Byron’s Eastern Tales, crafted in the immediate success of Childe Harold’s Pilgrimage. I argue that these tales constitute an example of Byron’s cosmopolitanism forged directly by his early-career aesthetic and Orientalist inventions. I challenge any fixed notion of Byron’s identifying traits of cosmopolitanism and trace his creation of a textualized and simulated “East.” This “East” is depicted in terms of Byron’s competing personal, aesthetic, and cultural impulses. These impulses culminate in his fourth tale, Lara, and the myth of the cosmopolitan figure for which Byron’s heroic subjectivity became known. By expanding the poet’s subjectivity beyond clear cultural and geographical borders, these tales also raise the question of literary scale and the limits and boundaries of poetic form and content—how to adequately represent the individual poetic subject during an era of shifting global and cosmopolitan relations.
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Mahmoud, Yazbak. "The Muslim Festival of Nabi Rubin in Palestine: From Religious Festival to Summer Resort." Holy Land Studies 10, no. 2 (November 2011): 169–98. http://dx.doi.org/10.3366/hls.2011.0014.
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This article traces the origin of the annual pilgrimage (mawsim) to the shrine (maqam) of Nabi Rubin, located 14 kilometres south of Jaffa, from the late thirteenth century to the destruction of Palestine in 1948 and the Palestinian Nakba. The resulting line of historical continuity reveals a gradual process of desanctification: the mawsim's pronouncedly religious nature is gradually transformed over time into a far more secular event, with ever larger crowds turning the maqam into a true summer resort (masif). Viewed as a Foucauldian heterotopia, the ‘transitory’ tent city of Nabi Rubin represents not just a symptom or an effect of an unfolding modernity in Palestine and its effect on the Palestinian city of Jaffa but becomes itself constitutive of that modernity.
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Briks, Piotr Mieszko. "Christian Worship at the Tomb of the Prophet Samuel on Mount Joy." Biblical Annals 11, no. 3 (July 16, 2021): 519–46. http://dx.doi.org/10.31743/biban.12323.
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One of the exceptionally interesting examples of a living biblical tradition, maintained by Christian, Muslim and Jewish pilgrims for over sixteen hundred years, is the history of St. Samuel monastery on the Mount of Joy. The shrine was founded in the Byzantine period, but its heyday falls on the period of the Crusades. It was from here, after the murderous journey, that the troops of the First Crusade saw Jerusalem for the first time. The knights were followed by more and more pilgrims. On the hill, called Mons Gaudii, the Premonstratensians built their monastery, which in time became a real pilgrimage center. Based on the preserved traces, the author reconstructs the Christian chapters of the history of Nabi Samuel. He recalls people, events and traditions related to it, and also the accounts of pilgrims coming here.Christians left the Mons Gaudii probably at the end of the 12th century. Worship of the prophet Samuel were taken over by Muslims and Jews. For the latter the Tomb of Prophet Samuel became one of the most important places of pilgrimage, in some periods even more important than Jerusalem itself. There were numerous disputes and conflicts about holding control over this place, there were even bloody battles. In 1967 this place was taken by the Israeli army. Over time, a national park was created in the area around the mosque, in the mosque itself was established a place of prayer for Jews, and a synagogue in the tomb crypt. A slightly forgotten sanctuary began to warm up emotions anew.
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Kuznetsova, Ekaterina V. "Traditions of franciscanism and pilgrimage in the life and work of A. Dobrolyubov." Verhnevolzhski Philological Bulletin 2, no. 25 (2021): 19–30. http://dx.doi.org/10.20323/2499-9679-2021-2-25-19-30.
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The fate and personality of Alexander Dobrolyubov gave rise to a kind of Dobrolyubov myth about the eternal wanderer in the culture of the Russian Silver Age and in many ways unfairly obscured his literary work. The article traces the influence of Francis of Assisi on Dobrolyubov's own life-creating strategy and his contemporaries' perception of him as a «Russian Francis. The author considers the peculiarities of artistic interpretation of the whole complex of motifs associated with the fate and personality of the Italian saint in the last collection of Dobrolyubov's works, From the Book Invisible (1905). The author analyzes the image of the pilgrim, glorification (preaching) of the poor, hermit’s life and the unity of man and wildlife, plants and the elements of nature in the context of teachings of St. Francis and the Russian franciscanism of the modernist era; the features of their modernist reception are traced in Dobrolyubov’s works written after his «departure». On the other hand, the author reveals evidence that the poet implements the individual author's interpretation of the characteristic Russian cultural and historical phenomenon of pilgrimage (real, metaphysical and spiritual), which was reflected, for example, in N. S. Leskov’s works, and philosophically interpreted in science and criticism of the early 20th century (V. Rozanov, N. Berdyaev, etc.). The author suggests that the poet was influenced by an anonymous work of Russian religious literature «A Pilgrim's Confessional Stories to his Spiritual Father». As a result, the author concludes that the poet creates a modern variation of the Franciscan image of the «simple man» and the divine man, possessing the gift of communication with nature, who combines the features of an Italian ascetic preacher with the type of a Russian pilgrim-god-seeker.
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Folan, William J., David D. Bolles, and Jerald D. Ek. "ON THE TRAIL OF QUETZALCOATL/KUKULCAN: TRACING MYTHIC INTERACTION ROUTES AND NETWORKS IN THE MAYA LOWLANDS." Ancient Mesoamerica 27, no. 2 (2016): 293–318. http://dx.doi.org/10.1017/s0956536115000346.
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AbstractThis paper examines ethnohistoric accounts and oral histories accumulated during the last 50 years concerning the movements of the mythical personage of Quetzalcoatl/Kukulcan (Kukul Can) and the role of these narratives in political ideologies between the Epiclassic and Postclassic periods. These narratives outline the movements of Quetzalcoatl/Kukulcan by way of terrestrial, celestial, and subterranean routes that connected pilgrimage centers across the Maya lowlands in the peninsula of Yucatan. Ethnographic and ethnohistoric data presented in this paper describe linkages between important political, economic, and ritual centers that had roots in pan-Mesoamerican social dynamics originating as early as the Terminal Classic or Epiclassic period. Links between cities included not just the physical intersite connections evidenced by causeways that are so prominent in the archaeological record but also intangible, mythical, and symbolic connections embodied in mythical histories of subterranean passageways and celestial umbilical cords. These accounts and oral histories highlight the importance of migration and founding events in the establishment of new cities during the major political, economic, and social reorganizations that took place after the end of the Late Classic period. As a whole, these linkages comprised a political infrastructure connecting a network of cities within the highly integrated and international Postclassic Mesoamerican world. The indigenous histories outlined in this paper complement archaeological data, reflecting an increase in internationalism, economic integration, and the spread of new religious movements beginning in the Terminal or Epiclassic periods across Mesoamerica.
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Chou, Wen-shing. "Reimagining the Buddhist Universe: Pilgrimage and Cosmography in the Court of the Thirteenth Dalai Lama (1876–1933)." Journal of Asian Studies 73, no. 2 (April 15, 2014): 419–45. http://dx.doi.org/10.1017/s0021911813002441.
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During his exiles from Lhasa in the 1910s, the Thirteenth Dalai Lama visited the holy places of Wutai Shan in China and Bodh Gaya in India. After his return, he commissioned paintings of these two places in cosmological mural programs of his palaces. While conforming to earlier iconographic traditions, these paintings employed empirical modes of representation unprecedented in Tibetan Buddhist paintings, revealing a close connection to the Dalai Lama's prior travels. This essay traces how these “modernized” renditions were incorporated into an existing pictorial template, and examines the deft rearticulation of a Buddhist cosmology in light of the Dalai Lama's own encounter with the shifting geopolitical terrains of the early twentieth century. I show that painting served as a powerful medium through which the Dalai Lama asserted his spiritual sovereignty and temporal authority over modernity's work of boundary making. The study elucidates a sphere of agency and creativity in the court of the Thirteenth Dalai Lama that has evaded historical inquiries to date.
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Anderson, Allan. "New African Initiated Pentecostalism and Charismatics in South Africa." Journal of Religion in Africa 35, no. 1 (2005): 66–92. http://dx.doi.org/10.1163/1570066052995843.
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AbstractThe new Pentecostal churches in South Africa, while not as numerically significant as those elsewhere in Africa, follow similar patterns. Tracing the rise of white megachurches in the 1980s and the subsequent emergence of black Charismatic churches similar to those found elsewhere in Africa, this article outlines their ambivalent relationship with the apartheid regime and the increasing disillusionment of black Pentecostals in the run-up to the 1994 elections. It traces the roles of Pentecostal and Charismatic leaders in the new South Africa and the impact of African Charismatic preachers from elsewhere, pilgrimages to other Pentecostal centres and other factors of globalization. After a survey of different Pentecostal churches, it discusses how new South African Pentecostals illustrate Coleman's dimensions of a globalized Charismatic Christianity.
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Ali, Mohammad Mahbubi, and Nur Amalina Abdul Ghani. "Tabung Haji: Public Concern and Future Direction." ICR Journal 10, no. 1 (June 15, 2019): 132–35. http://dx.doi.org/10.52282/icr.v10i1.80.
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The organisation of pilgrimage welfare in Malaysia traces back to the Sultanate of Malacca in the 15th century, as recorded in the classical Malay literature of Hikayat Hang Tuah. In modern times, the Muslim Pilgrim Ordinance was launched in 1951 by the British administration to oversee the welfare of pilgrims. Among the primary areas in which the ordinance wishes to assist are the financial management and preparation by the pilgrims before they depart to Mecca, in addition to funeral arrangements of pilgrims who passed away. Based on the idea of Ungku Abdul Aziz bin Ungku Abdul Hamid, a renowned Malay economist and Royal Professor, the Parliament established the Malayan Muslim Pilgrims Savings Corporation in August of 1962, under the Parliament Act No. 34. The corporation was initially established to pioneer a shariahcompliant investment vehicle to help Malayan Muslims perform the last pillar of Islam and manage their funds in a shariah-compliant manner.
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Ringle, William M., Tomás Gallareta Negrón, and George J. Bey. "The Return of Quetzalcoatl." Ancient Mesoamerica 9, no. 2 (1998): 183–232. http://dx.doi.org/10.1017/s0956536100001954.
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AbstractContinuing analysis of the site of Chichen Itza suggests that its construction dates primarily to the Late Classic period, ca. a.d. 700–1000, rather than the Early Postclassic. This paper examines the implications of this redating for the well-known “Toltec” problem. Since Chichen largely antedated Tollan-phase Tula, we conclude that what is usually identified as Toltec imagery in fact dates to an earlier Epiclassic horizon extending from Morelos and Puebla to the Gulf Coast and Yucatan. Chichen Itza, we suggest, was the eastern node in a network of shrine centers dedicated primarily to Quetzalcoatl/Kukulcan. This network transcended political boundaries and included such sites as Cholula, Cacaxtla, El TajIn, Xochicalco, and ultimately Tula. The Quetzalcoatl cult is manifested by a specific complex of traits and seems to have expanded militarily with messianic vigor. Pilgrimage was also an important activity at these centers. This cult axis apparently continued into the Postclassic period, and was responsible for the distribution of the Mixteca-Puebla art style. In Yucatan, Mayapan would seem to have assumed Chichen's position as the major Yucatecan node, although accompanied by several new shrines along the Caribbean coast.
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Wang, Yuting. "The Construction of Chinese Muslim Identities in Transnational Spaces." Review of Religion and Chinese Society 5, no. 2 (December 7, 2018): 156–82. http://dx.doi.org/10.1163/22143955-00502003.
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Since the beginning of the reform and opening up in China nearly four decades ago, China’s Muslim minorities have restored connections with the global Muslim ummah (community) through religious pilgrimages, business activities, and educational and cultural exchanges. Whether attracted by better economic prospects or for religious purposes, an increasing number of Chinese Muslims have found ways out of China, taking sojourns or eventually settling down in diverse locations across the globe. Drawing on the author’s field research in China, the United States, and the United Arab Emirates, combined with a review of key studies on Chinese Muslims in Southeast Asia, this paper traces the shape of Chinese Muslim transnational networks and examines the construction of “Chinese Muslim” identity in the diaspora. By locating the study of contemporary Chinese Muslims within the broader scholarship on transnational religion, this paper deepens our understanding of the impact of globalization on ethnoreligious minorities.
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Bakota, Daniel, Arkadiusz Płomiński, and Mariusz Rzętała. "CULTURAL HERITAGE AS A BASIS FOR DEVELOPMENT OF TOURISM (AS EXEMPLIFIED BY A SMALL TOWN IN CENTRAL EUROPE)." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 6 (May 25, 2018): 68–79. http://dx.doi.org/10.17770/sie2018vol1.3110.
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The purpose of the study has been to identify the elements of cultural heritage of Hasids in Lelów. A landscape heritage inventory method has been used and a variety of attractions and objects have been identified attributed to traces of everyday life of David Biderman's dynasty Hasids. Attractions from among seven groups of physical classification were identified, namely: environmental objects; archaeological objects; monuments of architecture and urban planning; historical places of remembrance; museums, archives and collections; folk culture facilities and centres; and modern facilities (established after 1945), including events. In addition to the landscape heritage inventory an interview was also used to obtain information. It was found that the core of local and regional tourist product is the annual pilgrimage of Hasids to the tzadik David Biderman's grave, which is the largest and most glaring proof of Lelów's multiculturalism, similarly to the festival of Polish and Jewish culture (Festival of Ciulim and Cholent) organized since 2003. Cultivating traditions of this lineage in the annual celebrations involving thousands of foreign guests is unique on the scale of Central Europe, or at least Poland, a cultural and social event, stimulating the development of tourism.
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French, Sawyer M. "REFLECTIONS ON AN AMERICAN’S JOURNEY TO ISLAM: A SOCIO-CULTURAL ANALYSIS OF DA’WAH METHODOLOGY." Jurnal MD 3, no. 2 (December 1, 2017): 125–40. http://dx.doi.org/10.14421/jmd.2017.32-01.
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Da’wah among non-Muslims as a practice necessitates the development of cross-cultural understanding. Attempts to draw non-Muslims towards Islam will be largely fruitless without taking into account strategic concerns regarding the dominant rhetorical and interpersonal traits of the unique cultures in which they live. In this paper, I present a narrative on my personal journey to Islam and discuss the implications it holds for da’wah strategies among non-Muslims in an American context, while acknowledging the vast diversity within this sphere. I make an analytical distinction between values particular to Islam, like the ṣhalāt prayers and the ḥajj pilgrimage, and universal values, like kindness and social justice. Based on my experience, I argue that an emphasis on Islam’s universal values will create far more appeal among non-Muslims, as their existing value systems place no importance on rituals such as ṣhalāt. In the American cultural and political context, I insist that overt da’wah will be counter-productive and drive non-Muslims away, whereas da’wah given by good example will - although less effective in the short term - be more fruitful overall. The best da‘is are those who live out and pursue the social ideals of Islam, regardless of whether or not they even intend to conduct da’wah. While the specific conclusions which provided in this paper in an American context, I argue that da’wah in any unique cultural context requires socio cultural analysis in order to maximize da’wah efficiency.
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Gillespie, Raymond. "Devotional Landscapes: God, Saints and the Natural World in Early Modern Ireland." Studies in Church History 46 (2010): 217–36. http://dx.doi.org/10.1017/s0424208400000619.
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Reconstructing the relationship of the inhabitants of early modern Ireland with the natural world and its Creator is both a difficult and a straightforward task. At one level those who lived in Ireland, both Catholic and Protestant, had much in common with other contemporary Europeans, and they shared similar ideas about the existence of God, his actions in creating the world and how that world worked. At another level the relationship between the inhabitants of early modern Ireland and the natural world is rather different from that observable in other places. In terms of pilgrimage, the inhabitants of Ireland before the Reformation in the early sixteenth century had litde interest in visiting corporeal relics, and body parts of saints were in short supply in Ireland by comparison with other European countries. Rather, the devout preferred to visit places in the natural world that had reputed associations with a saint, such as a well created by a saint or a cave where he had lived. Why this should be so is difficult to explain, but it certainly created an experience of the natural world which, though not unique to Ireland, was certainly more intense there. In turn, this affected local religious experiences as they were reshaped through the process of religious change in the early modern period, giving a particular hue to the local forms of religious devotion practised by both Catholics and Protestants. This essay aims to reveal something of the distinctive traits of local religion that formed as a result of the conscious interaction of the inhabitants of Ireland with God’s creation.