Relevant bibliographies by topics / Zoroastrian pilgrims and pilgrimages

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

Academic literature on the topic 'Zoroastrian pilgrims and pilgrimages'

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

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Journal articles on the topic "Zoroastrian pilgrims and pilgrimages"

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Agnew, Michael. "“Spiritually, I’m Always in Lourdes”." Studies in Religion/Sciences Religieuses 44, no. 4 (August 7, 2015): 516–35. http://dx.doi.org/10.1177/0008429815596001.

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Based on ethnographic fieldwork conducted with pilgrims on pilgrimages from England to the Marian shrine of Lourdes, this article focuses on the experience of serial pilgrims, those who have made the journey to Lourdes repeatedly for several years. Since the first organized pilgrimage from England to Lourdes in 1883, the Marian apparition site has been the premier destination for English Catholic pilgrims, with several diocesan pilgrimages, religious travel companies, and charitable organizations facilitating the journey each year. I argue that for many serial pilgrims, Lourdes constitutes a “home away from home,” a place that has become intimately familiar, safe, and sacred over several pilgrimages. For young pilgrims particularly, those “raised in Lourdes,” it is a formative site that is integral to their religious identity and sense of belonging. By exploring the rich narratives of serial pilgrims, I highlight the fluid boundaries between perceptions of home and destination within the context of contemporary pilgrimage.
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BARONE, Francesca Prometea. "Pilgrims and Pilgrimages in John Chrysostom." ARAM Periodical 19 (June 30, 2007): 463–76. http://dx.doi.org/10.2143/aram.19.0.2020740.

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Nurhadi, Agus. "DARI TRAINER, IMAM IBADAH HINGGA PATRONASE SPIRITUAL : Pelayanan KBIH AL-Hikmah Kepada Calon/ Jamaah Haji di Kabupaten Brebes." Analisa 15, no. 02 (May 18, 2016): 71. http://dx.doi.org/10.18784/analisa.v15i02.334.

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<p>Some people stated that the roles of KBIH and its services toward pil­<br />grims are questionable. Several KBIHs have been changed to business<br />institution rather than social institution. There is a kind of comodi.fication<br />of it. This paper argues, based on field research, that KBIH al-Hikmah<br />has given satisfied services to pilgrims. The services were not only in<br />the preparation of pilgrimages (manasik), but also during the pilgrim­<br />ages in Mecca and and after the pilgrimages in Indonesia. In the prepa­<br />ration of pilgrimages, the role of KBIH was a trainer - making candi­<br />dates of pilgrims are more understanding and capable for practicing<br />the ritual. In Mecca, KBIH was not only as guider of long journey. but<br />also the imam of various rituals of pilgrimages. The role of KBIH has<br />become spiritual patronages ( ecclesiasticum] of pilgrims in the rest of<br />their lifes.</p>
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Heiser, Patrick. "Pilgrimage and Religion: Pilgrim Religiosity on the Ways of St. James." Religions 12, no. 3 (March 5, 2021): 167. http://dx.doi.org/10.3390/rel12030167.

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Pilgrimages on the Ways of St. James are becoming increasingly popular, so the number of pilgrims registered in Santiago de Compostela has been rising continuously for several decades. The large number of pilgrims is accompanied by a variety of motives for a contemporary pilgrimage, whereby religion is only rarely mentioned explicitly. While pilgrimage was originally a purely religious practice, the connection between pilgrimage and religion is less clear nowadays. Therefore, this paper examines whether and in which way religion shows itself in the context of contemporary pilgrimages on the Ways of St. James. For this purpose, 30 in-depth biographical interviews with pilgrims are analyzed from a sociological perspective on religion by using a qualitative content analysis. This analysis reveals that religion is manifested in many ways in the context of contemporary pilgrimages, whereby seven forms of pilgrim religiosity can be distinguished. They have in common that pilgrims shape their pilgrim religiosity individually and self-determined, but in doing so they rely on traditional and institutional forms of religion. Today’s pilgrim religiosity can therefore be understood as an extra-ordinary form of lived religion, whose popularity may be explained by a specific interrelation of individual shaping and institutional assurance of evidence.
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Amorim, Siloé. "The Pilgrims to Madrinha Dodô (Penitence and Pilgrimages)." Vibrant: Virtual Brazilian Anthropology 9, no. 2 (December 2012): 469–512. http://dx.doi.org/10.1590/s1809-43412012000200017.

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Sextus Gusha, Ishanesu. "A comparative analysis of pilgrim identities in Matthew 21:12-13 and that of Bernard Mzeki’s pilgrimage." African Journal of Religion, Philosophy and Culture 1, no. 2 (December 1, 2020): 5–19. http://dx.doi.org/10.31920/2634-7644/2020/1n2a1.

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The paper is a comparison of pilgrim identities between the Passover Feast and Bernard Mzeki pilgrimages. Bernard Mzeki is one of the most celebrated martyrs in the Anglican Church in Zimbabwe and worldwide. 18 June is reserved as the day of celebrating his martyrdom. Anglican pilgrims from all over the world travel to Bernard Mzeki shrine in Marondera, Zimbabwe in honour of his sacrificial life towards the propagation of the gospel. The form critical approach helps in the reconstruction of the identities of Passover pilgrims and the Comparative analysis help in comparing the two. The paper established some significant similarities in terms of the pilgrim identities of the two, while certain peculiarities had been considered as well. Though religious pilgrimages are purpose of worship and encounter the Holy One, not all pilgrims attend the festival for these primary focuses. Some have different purpose hence the quest for these different pilgrim identities.
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Biesiadecka, Elżbieta. "Pilgrimage movement in Galicia in the second half of the 19th century and at the beginning of the 20th century in the reports of the Galician press." Galicja. Studia i materiały 6 (2020): 121–35. http://dx.doi.org/10.15584/galisim.2020.6.6.

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The subject of the research undertaken in the article is the picture of pilgrimages of Galicians and the inhabitants of other partition in the Galician press. Pilgrimages constituted an important aspect of religious life in Galicia and in the second half of the 19th century they started to become mass events. Galician pilgrims travelled not only to holy places located within the partition but also courageously went on pilgrimages to Rome and the Holy Land. The authors of articles pointed out not only the religious dimension of the described Polish pilgrimages but also showed them as the opportunity to cultivate unity and the national tradition and to become more familiar with the national history.
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Vilaça, Helena. "Pilgrims And Pilgrimages Fatima, Santiago De Compostela And Taizé." Nordic Journal of Religion and Society 23, no. 02 (February 10, 2017): 137–55. http://dx.doi.org/10.18261/issn1890-7008-2010-02-03.

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Frary, Lucien. "Pilgrims and Profits." Canadian-American Slavic Studies 53, no. 3 (August 27, 2019): 286–305. http://dx.doi.org/10.1163/22102396-05303005.

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Abstract The Russian Company of Steam Navigation and Trade (Русское общество пароходства и торговли, or ROPiT) during the second half of the nineteenth century was more closely connected with national politics than any other merchant marine in the world. Politically, ROPiT enabled the Russian state to penetrate the tangled web of rivalry and prejudice that epitomized this era of European imperialism. Commercially, ROPiT improved the empire’s international trade and communications, while providing a foundation for the training of sailors. ROPiT also performed crucial postal services and yielded a useful fleet of transport vessels for public and private use. Based on company records and passengers’ reports, this paper focuses on the functioning of ROPiT as an aspect of the upsurge of pilgrimages to the sacred places of the Orthodox East during the late imperial period. It argues that ROPiT helped assert Russian influence and generate a sense of community within the Orthodox realm, from the Neva to the Nile.
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Bliznyuk, Svetlana V. "Russian Pilgrims of the 12th–18th Centuries on “The sweet land of Cyprus”." Perspektywy Kultury 30, no. 3 (December 20, 2020): 63–80. http://dx.doi.org/10.35765/pk.2020.3003.06.

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The era of the Crusades was also the era of pilgrims and pilgrimages to Jeru­salem. The Russian Orthodox world did not accept the idea of the Crusades and did not consider the Western European crusaders to be pilgrims. However, Russian people also sought to make pilgrimages, the purpose of which they saw in personal repentance and worship of the Lord. Visiting the Christian relics of Cyprus was desirable for pilgrims on their way to Jerusalem. Based on the method of content analysis of a whole complex of the writings of Russian pil­grims, as well as the works of Cypriot, Byzantine, Arab and Russian chroniclers, the author explores the history of travels and pilgrimages of Russian people to Cyprus in the 12th–18th centuries, the origins of the Russian-Cypriot reli­gious, inter-cultural and political relationships, in addition to the dynamics of their development from the first contacts in the Middle Ages to the establish­ment of permanent diplomatic and political relations between the two coun­tries in the Early Modern Age. Starting with the 17th century, Russian-Cypriot relationships were developing in three fields: 1) Russians in Cyprus; 2) Cypri­ots in Russia; 3) knowledge of Cyprus and interest in Cyprus in Russia. Cyp­riots appeared in Russia (at the court of the Russian tsars) at the beginning of the 17th century. We know of constant correspondence and the exchange of embassies between the Russian tsars and the hierarchs of the Cypriot Ortho­dox Church that took place in the 17th–18th centuries. The presence of Cypri­ots in Russia, the acquisition of information, the study of Cypriot literature, and translations of some Cypriot writings into Russian all promoted interactions on both political and cultural levels. This article emphasizes the important histori­cal, cultural, diplomatic and political functions of the pilgrimages.
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Dissertations / Theses on the topic "Zoroastrian pilgrims and pilgrimages"

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Gingrich, Charles R. "The Pamijahan shrine and grave complex a pilgrimage site in West Java /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Naylor, Rebecca Mia. "Local pilgrimage in Syro-Mesopotamia during Late Antiquity : the evidence in John of Ephesus's Lives of the Eastern Saints." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610845.

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Saner, Beth. "Presence a journey into relationship /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Thesis (M.A.)--Catholic Theological Union at Chicago, 1999.
Vita. Includes description of journey of group of American Franciscan Third Order sisters to Bavaria, Germany, June, 1998, celebrating the jubilee of their foundation. Includes bibliographical references (leaves [100]-105).
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Adam, Jean Marie. "The labyrinth a sacred space for the journey /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Vandemoortele, Johanna Aida. "Tourism as modern pilgrimage a museum in Bruges, Belgium /." Amherst, Mass. : University of Massachusetts Amherst, 2009. http://scholarworks.umass.edu/theses/366/.

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Galadari, Abdulla. "Spiritual ritual : esoteric exegesis of Hajj rituals." Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=211314.

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Religion has a spiritual message embedded, as its purpose is to establish a relationship between the seen and the unseen worlds. However, to allow people to understand its spiritual message, it uses symbolism in such a way that the physical person would try to comprehend the inner meanings of the spiritual message that lies therein. This study is not about ‘how' the Hajj rituals are to be performed, because the answer to that question is trivial and have been thoroughly studied throughout centuries. This study is an attempt to answer the question ‘why.' Why is the Hajj to be performed in a certain way? This study delves into what must be a deeper meaning. Its methodology is through the etymological usage of the terminologies textually and intertextually between Scriptures, including the Qur'an and the Bible. It attempts to explore the polysemous nature of the root words and to resurrect the inner meanings that can be ascertained from the root. This study introduces a new methodology for Scriptural hermeneutics, while comparing the methods used by Biblical and Qur'anic scholars. Once the methodology is established, it is applied to increase understanding of the inner meanings of the Hajj rituals portraying the journey of a dead soul from death, sacrifice of the ego, resurrection into life, and spreading the seeds and Water of Life to other dead souls trying to fight their egos and, likewise, resurrect them into life.
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Lee, Seung Yeal. "Pilgrimage and the knowledge of God : a study of pilgrimage in the light of the feasts of Passover, Pentecost and Tabernacles, with special reference to Luke-Acts and John." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683241.

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Pamme, Rupinder Kaur. "The pilgrimage to Takht Hazur Sahib and its place in the Sikh tradition." Thesis, SOAS, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.658555.

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Rugola, Patricia Frame. "Japanese Buddhist art in context : the Saikoku Kannon pilgrimage route." Connect to resource, 1986. http://rave.ohiolink.edu/etdc/view.cgi?acc%5Fnum=osu1261486365.

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Chew, Michelle Wu-Hwee. "Living the liminal : facilitating pilgrimage on the Isle of Iona." Thesis, University of Oxford, 2006. http://ora.ox.ac.uk/objects/uuid:4c1d0266-ce69-4bd2-b0ca-661d6be00f1b.

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This thesis spotlights a social group pilgrimage site staff heretofore neglected in anthropological research. The main subjects are the Resident Group ('ressies') working at the lona Community's guest centres. Based on an accumulative 16-month fieldwork, the ethnographic evidence challenges the assumptions that pilgrims' 'sacred' encounters are unmediated, that site staff passively acquiesce with the dominant ideology, and that the production of pilgrimage experience is unproblematic. Building on existing paradigms of pilgrimage as 'contested', 'movement'-oriented, and a form of'practice', the Turners' classic view of pilgrimage as rite de passage is deployed to show that 'place' and 'landscape' are key themes in people's understanding of and engagement with this ancient pilgrimage isle today. Part I lays the theoretical and methodological groundwork and introduces the research locale, locating it within recent Celtic revivalisms. It also addresses how the lona Community (ressies' employers) situate their religio-political vision within the wider sociological and theological contexts of contemporary British Christianity. Part II recounts the historical and contemporary formulations of lona pilgrimage and tourism. A Heideggerian perspective of 'dwelling' illuminates how devotees appropriate lona's 'sacred' geography as a resource for personal revelation and self- transformation. Ethnographic accounts of visitors' 'Iona experience' are provided as a comparative foil to the site staff who enable this distinctive pilgrimage encounter. Part III explores ressies' motivations, discourses, and experiences at lona as a locus of 'holistic' work (and worship). It elucidates their complex relationship with the lona Community and how ressies contest their idealised corporate identity. Van Gennep's concept of 'liminality' and Ardener's 'paradox of remote places' emerge as central themes in analysing ressies' 'betwixt and between' 'selves'. An investigation of the social and ideological structures of the Resident Group setup as a 'total institution' further reveals the impact of the 'leaving lona' rhetoric and reality upon ressies' post-Iona lives.
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Books on the topic "Zoroastrian pilgrims and pilgrimages"

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Giara, Marzban J. The Zoroastrian pilgrim's guide. Mummbai: The Author, 1999.

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Pīrān und Zeyāratgāh: Schreine und Wallfahrtsstätten der Zarathustrier im neuzeitlichen Iran. Leuven: Peeters, 2008.

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Pilgrimages. Woodbridge, Suffolk: Boydell Press, 1991.

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Kendall, Alan. Medieval pilgrims. London: Wayland Publishers, 1986.

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Prior, Katherine. Pilgrimages and journeys. New York: Thomson Learning, 1993.

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Limor, Orah. ʻAliyah la-regel: Yehudim, Notsrim, Muslemim = Pilgrimage : Jews, Christians, Moslems. Ra'anana: ha-Universiṭah ha-petuḥah, 2014.

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Chinese pilgrims in India. Delhi: Shivalik Prakashan, 2011.

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Teacher of the Hajj, pilgrims. Karachi: Darul-Ishaat, 2000.

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T̤āhirah, Qurratulʻain. Dastras men̲ āsmān: Tāʼas̲s̲urāt-i ḥajj. Islāmābād: Naishnal Buk Fāʼunḍeshan, 2002.

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Coelho, Paulo. O diário de um mago. Rio de Janeiro, RJ, Brasil: Editora Eco, 1986.

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Book chapters on the topic "Zoroastrian pilgrims and pilgrimages"

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Ellis, Thomas B. "Pilgrims and Pilgrimages." In On the Death of the Pilgrim: The Postcolonial Hermeneutics of Jarava Lal Mehta, 85–123. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5231-3_4.

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Frenkel, Yehoshua. "Pilgrimages." In Pilgrims and Pilgrimages as Peacemakers in Christianity, Judaism and Islam, 63–84. Routledge, 2016. http://dx.doi.org/10.4324/9781315600512-4.

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Reader, Ian, and John Shultz. "Pilgrims and their cars." In Pilgrims Until We Die, 165–96. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197573587.003.0006.

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This chapter focuses on the most common way to do multiple pilgrimages: by vehicle. It also examines the social dimensions of such performance, initially by examining pilgrimage confraternities, usually centred around a leader revered as a spiritual authority, and how they create a culture of encouraging repeat pilgrimages. The chapter then looks at the most common social grouping doing multiple Shikoku pilgrimages by vehicle: husband and wife couples. These examples also draw attention to enjoyment as a prominent factor in pilgrimage. The chapter then looks at individuals who drive multiple times around the pilgrimage, particularly those who sleep in their cars to do speedier and more frequent pilgrimages. The chapter outlines the motivations and practices of such pilgrims and indicates that hybrid pilgrimage performance—trying out various ways of doing it—also plays a part in the culture of repetition.
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"Pilgrimages by Ethnic Groups." In Pilgrims and Pilgrimage in Ancient Greece, 144–68. Routledge, 2013. http://dx.doi.org/10.4324/9780203352441-11.

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Lo, Dennis. "Reel Pilgrims." In The Authorship of Place, 77–97. Hong Kong University Press, 2020. http://dx.doi.org/10.5790/hongkong/9789888528516.003.0004.

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Chapter 3 joins Fifth Generation Chinese director Chen Kaige on his pilgrimages to the Chinese heartland in Shaanxi and Yunnan Provinces while shooting on-location for Yellow Earth (1984) and King of the Children (1987), where he wrestled reflexively with his awareness of the neocolonial politics of “experiencing life.” Through archival research and close textual analysis, this chapter reconstructs two parallel journeys to the rural associated with these productions — one diegetic and the other extra-diegetic. Just as the films’ protagonists were “sent-down” to the countryside, Chen Kaige toured Shaanxi and Yunnan with his production crew during the films' pre-production. When read together, these journeys map rural China as a haunted psycho-geography, where both Chen and the films' characters learned to acknowledge their ultimately tenuous connection with the collective unconscious supposedly enshrined in the PRC’s most sacred historical landmarks. More broadly, by reading the films’ journey narratives as allegories of Chen’s own pilgrimages, I show that Chen’s place making not only interrogates the coherence of official frameworks of nation building under Deng Xiaoping’s reforms, but also ushers in a new discursive construct of the auteur as an individualistic and semi-autonomous creative subject.
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"Current increase in walking pilgrims." In Pilgrimages and Spiritual Quests in Japan, 84–91. Routledge, 2007. http://dx.doi.org/10.4324/9780203318508-16.

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Reader, Ian, and John Shultz. "Modern stimulations." In Pilgrims Until We Die, 49–92. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197573587.003.0003.

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This chapter looks at how modern developments have made the pilgrimage more accessible and given rise to a new cohort of ‘pensioner pilgrims’ who make numerous circuits, often sleeping in customised cars and supported by their pensions. The chapter also looks at other developments that encourage repeated performance, from status symbols that indicate one has done 100 pilgrimages, to a ranking system among pilgrims. It explores themes of status and examines how every pilgrim can determine their own ways of performance and thereby create a sense of personalised autonomy and authority. The chapter also indicates how issues of competition also play a part in this process. It introduces various pilgrims met during fieldwork, showing why and how they perform numerous pilgrimages in Shikoku and how they talk about addiction, ‘Shikoku illness’, and faith.
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Karamihova, Margarita. "Sacred Places and Pilgrimages." In Pilgrims and Pilgrimages as Peacemakers in Christianity, Judaism and Islam, 161–76. Routledge, 2016. http://dx.doi.org/10.4324/9781315600512-9.

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Grau, Marion. "Encountering Pilgrims." In Pilgrimage, Landscape, and Identity, 89–112. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197598634.003.0005.

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Participants in the pilgrimage network in Norway share numerous features with those at other contemporary Christian sites, among them the focus on the intense yet temporary bonding with other pilgrims, a starkly embodied experience of the landscape traveled through, and the importance of hosts and volunteers in the experience. Pilgrims share many of the reasons for going on pilgrimages with those in other networks, and they often become involved in hosting upon their return. There are also distinct features that appear in Norway, in particular the revival of the coastal pilgrimage route, which takes pilgrims off the path and on board historical vessels, under guidance and a common schedule and accommodation. As the Norwegian pilgrimage network has been under development, various modes of promotion of pilgrimage through print publications, films, and social media disrupt the break from “normal” that many pilgrims seek and serve to recruit new pilgrims. For many pilgrims “biopsychosociospiritual” healing appears to describe well the complex experiences they seek and encounter on the path.
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Riley-Smith, Jonathan. "Pilgrims and Crusaders in Western Latin Sources." In Byzantines and Crusaders in Non-Greek Sources, 1025-1204. British Academy, 2007. http://dx.doi.org/10.5871/bacad/9780197263785.003.0002.

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This chapter discusses pilgrims and crusaders in western Latin sources. It starts with a look at the pilgrimages and crusades made to the East, followed by past attempts to list the individuals who had gone on pilgrimages and crusades between 650 and 1291. Western sources, which are categorized as either library sources or archival material, are examined as well. The chapter concludes with a discussion on how to research individuals who were pilgrims and crusaders during this period.
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