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1
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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Feldman, Jackie. "Knowledge at a Distance, Authority, and the Pilgrim’s Gaze—A Reflection." Journeys 21, no. 1 (June 1, 2020): 134–44. http://dx.doi.org/10.3167/jys.2020.210107.
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Two themes that surface in the articles in this collection are: Visual knowledge and the means of acquiring it—the ability of pilgrims to see and read signs while overlooking or avoiding other sources of knowledge that are visible or readily available; and the issue of authority: who propagates and gains from the teaching, images, and practices of pilgrimage? The articles demonstrate that distance from pilgrimage sites and ignorance of local knowledge is important in intensifying pilgrims’ experience and maintaining the power of traditional authorities. While some shrines readily adopt new technologies to diffuse their messages, activities and images, pilgrimages continue to rely on embodiment and sociality to solidify communities and commitments. The variety of engagements of pilgrimages with changing media and emerging historical realities testifies to the viability of the forms and practices of pilgrimage in transmitting other kinds of knowledge.
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VanPool, Todd L., and Christine S. VanPool. "Visiting the horned serpent’s home: A relational analysis of Paquimé as a pilgrimage site in the North American Southwest." Journal of Social Archaeology 18, no. 3 (October 2018): 306–24. http://dx.doi.org/10.1177/1469605318762819.
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Paquimé, Chihuahua, was the ceremonial center of the Medio period (AD 1200 to 1450) Casas Grandes world, and the focus of regional pilgrimages. We use a relational perspective to explore the connections that were created and expressed during the pilgrimage. We propose that Paquimé was considered a living city, and that pilgrims actively supported its vitality through offerings of marine shells and other symbolically important goods. A region-wide network of signal fires centered on Cerro de Moctezuma, a hill directly overlooking Paquimé, summoned pilgrims. Ritual negotiations also focused on the dead and may have included at least occasional human sacrifice. While the pilgrimages focused on water-related ritual, they also included community and elite competition as reflected in architectural features such as the ball courts. Central to the pilgrimage was negotiation with the horned serpent, a deity that controlled water and was associated with leadership throughout Mesoamerica and the Southwest. The horned serpent is the primary supernatural entity reflected at the site and in the pottery pilgrims took with them back to their communities. Thus, the pilgrimages were times when the Casas Grandes people created and transformed their relationships with each other, religious elites, the dead, the landscape, and the horned serpent. These relationships in turn are reflected across the region (e.g., the broad distribution of Ramos Polychrome). This case study consequently demonstrates the potential that the relational perspective presented throughout this issue has for providing insight into the archaeological record and the past social structures it reflects.
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Tieszen, Charles L. "Pilgrims and Pilgrimages as Peacemakers in Christianity, Judaism and Islam." Islam and Christian–Muslim Relations 26, no. 3 (March 18, 2015): 403–5. http://dx.doi.org/10.1080/09596410.2015.1021617.
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Worobec, Christine. "The Unintended Consequences of a Surge in Orthodox Pilgrimages in Late Imperial Russia." Russian History 36, no. 1 (2009): 62–76. http://dx.doi.org/10.1163/187633109x412375.
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AbstractBased on archival materials, this article explores the ways in which the Holy Trinity St. Sergius Monastery and Solovetskii monasteries at the turn of the twentieth century dealt with the challenges of serving increasing numbers of pilgrims, which ranged from security to public relations. Intent upon maintaining the strict regimens of their communities and raising the spiritual and national identities of worshipers, the abbots unsuccessfully tried to control pilgrims and pilgrimages. Individuals continued to flock to monastic institutions to satisfy their own spiritual and physical needs, bringing with them their human flaws and frailties.
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Nikjoo, Adel, Mohammad Sharifi-Tehrani, Mehdi Karoubi, and Abolfazl Siyamiyan. "From Attachment to a Sacred Figure to Loyalty to a Sacred Route: The Walking Pilgrimage of Arbaeen." Religions 11, no. 3 (March 22, 2020): 145. http://dx.doi.org/10.3390/rel11030145.
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Around 20 million Shia pilgrims shape one of the world’s biggest pilgrimages in Iraq, called “Arbaeen,” many of whom walk long distances to Karbala city as a part of the ritual every year. Faith in Imam Hussein, who was martyred in the battle of Karbala in 680 CE, is central among all pilgrims in this ritual, but the main question is how do the pilgrims’ faith and psychological cognitions translate into this spiritual journey with different meanings during the Arbaeen pilgrimage? The present study aims to discover the different social and psychological reasons for pilgrims’ feelings of attachment to Imam Hussein and to the Arbaeen pilgrimage route. Through 57 semi-structured in-depth interviews with pilgrims in two phases, Arbaeen 2014 and 2019, four different perceived roles for Imam Hussein including beloved, interceding, transformative, and unifier figure were found, leading pilgrims to feel an attachment to him. The current study mainly contributes to the literature by presenting an empirical analysis of Muslims’ experiences and perceptions of Islamic theology, and their loyalty to a sacred route through attachment to a sacred figure.
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Belucio, Matheus. "Economy and religious tourism: the phenomenon of pilgrimages to Marian sanctuaries. 2018. Dissertação (Mestrado) – Mestrado em Economia, Faculdade de Ciências Sociais e Humanas (Departamento de Gestão e Economia), Universidade da Beira Interior, Covilhã Portugal." HORIZONTE - Revista de Estudos de Teologia e Ciências da Religião 16, no. 51 (December 31, 2018): 1439. http://dx.doi.org/10.5752/p.2175-5841.2018v16n51p1439.
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For centuries pilgrimages are present in Christianity. For Catholics, the importance of devotions and visits to the Marian sanctuaries is indisputable. The number of visitors and pilgrims to these temples make the local economy an important destination of religious tourism. In order to understand the economic determinants of religious tourism, two sanctuaries were studied, namely, Aparecida (Brazil) and Fatima (Portugal). Given the large collection of statistical information of the Portuguese Sanctuary, it was verified through the Vector Autoregressive model that Gross Domestic Product and Unemployment have a causal unidirectional relation with the pilgrimages. The Autoregressive Distributed Lag model revealed that an increase in Gross Domestic Product and international arrivals in the short term positively impacts the number of pilgrims. Through the Ordinary Least Squares regression, significant statistical relationships between climatic factors (rain volume and average temperature) and visitors in the Sanctuary of Fatima were found. The Seasonal Autoregressive Integrated Moving Average forecast method was applied to the number of monthly visitors to the Sanctuary of Aparecida and to the number of pilgrims in the Sanctuary of Fatima, the results show a strong seasonality and that the first and last months of the year are periods of low demand. The results of this study allow a new look at religious tourism in the Marian context, the empirical results allow those responsible for establishing public policies, tourism agents and the administration of the Sanctuaries to direct their actions. Measures planned and executed jointly between the various agents can benefit residents, visitors, pilgrims, the tourism sector, the local economy and the Sanctuaries themselves.
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Yadav, Smita. "Heritage Tourism and Neoliberal Pilgrimages." Journeys 20, no. 1 (August 1, 2019): 1–6. http://dx.doi.org/10.3167/jys.2019.200101.
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Sites of pilgrimage and heritage tourism are often sites of social inequality and volatility that are impaired by hostilities between historical, ethnic, and competing religious discourses of morality, personhood, and culture, as well as between imaginaries of nationalism and citizenship. Often these pilgrim sites are much older in national and global history than the actual sovereign nation-state in which they are located. Pertinent issues to do with finance—such as regimes of taxation, livelihoods, and the wealth of regional and national economies—underscore these sites of worship. The articles in this special issue engage with prolix travel arrangement, accommodation, and other aspects of heritage tourism in order to understand how intangible aspects of such tourism proceed. But they also relate back to when and how these modern infrastructures transformed the pilgrimage and explore what the emerging discourses and practices were that gave newer meanings to neoliberal pilgrimages. The different case studies presented in this issue analyze the impact of these journeys on the pilgrims’ own subjectivities—especially with regard to the holy sites being situated in their imaginations of historical continuity and discontinuity and with regard to their transformative experiences of worship—using both modern and traditional infrastructures.
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Mesaritou, Evgenia. "Non “Religious” Knowing in Pilgrimages to Sacred Sites." Journeys 21, no. 1 (June 1, 2020): 105–33. http://dx.doi.org/10.3167/jys.2020.210106.
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Abstract Even though pilgrimages may often be directed toward what can conventionally be seen as “religious” sacred sites, religious and ritual forms of knowledge and ignorance may not necessarily be the only, or even the most prominent, forms in their workings. Focusing on Greek Cypriots’ return pilgrimages to the Christian-Orthodox monastery of Apostolos Andreas (Karpasia) under the conditions of Cyprus's ongoing division, in this article I explore the non “religious” forms of knowing and ignoring salient to pilgrimages to sacred religious sites, the conditions under which they become relevant, and the risks associated with them. Showing how pilgrimages to the monastery of Apostolos Andreas are situated within a larger framework of seeing “our places,” I will argue that remembering and knowing these places is the type of knowledge most commonly sought out by pilgrims, while also exploring what the stakes of not knowing/forgetting them may be felt to be. An exclusive focus on “religious” forms of knowledge and ignorance would obscure the ways in which pilgrimage is often embedded in everyday social and political concerns.
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Hurlock, Kathryn. "The Guild of Our Lady of Ransom and Pilgrimage in England and Wales, c. 1890–1914." British Catholic History 35, no. 3 (May 2021): 316–37. http://dx.doi.org/10.1017/bch.2021.5.
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The growth in Catholic pilgrimage in the late nineteenth and early twentieth century is widely acknowledged, but little attention has been paid to how and why many of the mass pilgrimages of the era began. This article will assess the contribution made by the Guild of Our Lady of Ransom to the growth of Catholic pilgrimage. After the Guild’s foundation in 1887, its leadership revived or restored pilgrimages to pre- and post-Reformation sites, and coordinated the movement of thousands of pilgrims across the country. This article offers an examination of how and why Guild leaders chose particular locations in the context of Marian Revivalism, papal interest in the English martyrs, defence of the Catholic faith, and late-nineteenth century medievalism. It argues that the Guild was pivotal in establishing some of England’s most famous post-Reformation pilgrimages. In doing so, it situates the work of the Guild in late nineteenth and early twentieth century religiosity, and demonstrates the pivotal nature of its work in establishing, developing, organising, and promoting some of the most important post-Reformation Catholic pilgrimages in Britain.
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Wuest, Wolfgang. "Pilgrims and Pilgrimages in the Critique of Enlightenment – A Case Study." History Research 7, no. 1 (2019): 17. http://dx.doi.org/10.11648/j.history.20190701.13.
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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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Mróz, Franciszek. "Changes in religious tourism in Poland at the beginning of the 21st century." Turyzm/Tourism 29, no. 2 (December 30, 2019): 95–103. http://dx.doi.org/10.18778/0867-5856.29.2.09.
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This study presents changes in religious tourism in Poland at the beginning of the 21st century. These include the development of a network of pilgrimage centers, the renaissance of medieval pilgrim routes, the unflagging popularity of pilgrimages on foot as well as new forms using bicycles, canoes, skis, scooters, rollerblades and trailskates; along with riding, Nordic walking, running and so on. Related to pilgrimages, there is a growing interest in so-called ‘holidays’ in monasteries, hermitages and retreat homes, as well as a steady increase in weekend religious tourism. Religious tourists and pilgrims are attracted to shrines by mysteries, church fairs and religious festivals, in addition to regular religious services and ceremonies.
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Blackwell, Ruth. "Motivation for pilgrimage: using theory to explore motivations." Scripta Instituti Donneriani Aboensis 22 (January 1, 2010): 24–37. http://dx.doi.org/10.30674/scripta.67360.
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This article is a discussion of the motivations for pilgrimage and it will draw upon theories of motivation to explore the continuing attraction of pilgrimage in contemporary times. This discussion is located within the field of Event Management. Event Management is a fast growing discipline which focuses on the design, production and management of planned events, such as festivals, celebrations, conferences, fund-raisers and so on. Clearly pilgrimages, as planned events, fit into this definition. In this context, it is essential to recognise the importance of understanding the motives and needs of event customers so that we can plan to help our customers satisfy their motives. Whilst it might seem abhorrent and commercial to talk of pilgrims as customers, pilgrimages and religious sites have become more and more commodified and increasingly are deemed to need professional management. Key theories of motivation will be compared in order to identify the prime motivating factors underpinning people’s decisions to make pilgrimages.
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Bănică, Mirel. "Music, Ritual and Community among Romania’s Orthodox Pilgrimages." Review of Ecumenical Studies Sibiu 7, no. 3 (December 1, 2015): 460–65. http://dx.doi.org/10.1515/ress-2015-0034.
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Abstract More than 20 years after the fall of the Communist regime, we are witnessing the unprecedented development of religious pilgrimage in Romania, a country where, according to the latest census, 84% of the population self-identifies as Orthodox Christian. Apart from the pilgrimages to well-known destinations (Jerusalem, Rome, etc.) organized by the Romanian Patriarchy’s Pilgrimage Bureau, a separate category is the improvised, hybrid pilgrimages, both religious and touristic, organized by individuals using hired minibuses. This paper offers an ethnographic description of a pilgrimage. The focus is on the relationship between music, ritual, the sacred space of the pilgrimage and the public space. Music is used as a barrier and immaterial border to the ritual space, while in its interior it is better suited for the emotional control and the proper management of pilgrims. The analysis of pilgrimages points to new forms of blending of music and ritual, outside established institutional frameworks, as well as to changing notions of pilgrimage, movement, religious practice and piety.
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Cusack, Carole. "Medieval Pilgrims and Modern Tourists." Fieldwork in Religion 11, no. 2 (April 20, 2017): 217–34. http://dx.doi.org/10.1558/firn.33424.
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This article examines the Marian shrines of Walsingham (England) and Meryem Ana (Turkey). Walsingham was a popular pilgrimage site until the Reformation, when Catholic sacred places were disestablished or destroyed by Protestants. Meryem Ana is linked to Walsingham, in that both shrines feature healing springs and devotion to the cult of the “Holy House” of the Virgin Mary. Walsingham is now home to multi-faith pilgrimages, New Age seekers and secular tourists. Meryem Ana is a rare Christian shrine in Islamic Turkey, where mass tourists rub shoulders with devout Christians supporting the small Greek Catholic community in residence. This article emerged from the experience of walking the Walsingham Way, a modern route based on the medieval pilgrimage in 2012, and visiting Meryem Ana in 2015 while making a different pilgrimage, that of an Australian attending the centenary of the Gallipoli landings. Both shrines are marketed through strategies of history and heritage, making visiting them more than simply tourism. Both sites offer a constructed experience that references the Middle Ages and Christianity, bringing modern tourism in an increasingly secular world into conversation with ancient and medieval pilgrimage and the religious past.
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Radisavljevic-Ciparizovic, Dragana. "Religiosity of pilgrims in Serbia: Case study of three sanctuaries." Filozofija i drustvo 23, no. 1 (2012): 53–68. http://dx.doi.org/10.2298/fid1201053r.
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Pilgrimage is an ancient form of religious expression, inherent in almost every confession. Modern pilgrimage differs from past pilgrim travels in various attributes. Pilgrimages contribute to the tourism development because they affect interreligious and international communication. In the first place, significance and topicality of the subject is explained, and basic concepts are defined (pilgrimage, religious tourism, contemporary pilgrim). After that, a theoretical and methodological framework has been provided. Research relays to religious and ethical ?mixed? pilgrimages and also includes Orthodox chancels: St. Petka?s chapel in Kalemegdan and Madonna of Djunis monastery and catholic chancel Madonna of Tekije near Petrovaradin. These places are visited regardless of the visitor's faith. In depth interviews were conducted in 2007 in Belgrade, and the sample consisted of 25 Orthodox and 25 Catholic interviewees. We were monitoring religiosity of pilgrims through time by using three categories: upbringing, conversion, and self-assessment of religiosity. Regarding the category of upbringing, three groups were identified: those with a traditional religious formation, an irreligious formation, and those from devotional families. According to the self-assessement of religiosity, the following typology was formed: assured and practical believer, missionary, and traditionalist. We noticed three straight lines in believers? religious life: progression, stagnation and regression. The results of this exploration confirm that family influence on examinees? religiosity is strong, but the key category for progression in their religious lives is conversion understood as a dynamic category.
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Tatarusanu, Maria, Valentin Niță, Iațu Corneliu, Gina-Ionela Butnaru, and Elena Ciortescu. "Pilgrims’ Motivation for Travelling to the Iasi Feast." Czech Journal of Tourism 8, no. 2 (December 1, 2019): 157–75. http://dx.doi.org/10.2478/cjot-2019-0010.
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Abstract Either due to religious and spiritual motivations or to personal ones, religious pilgrimages have become increasingly popular during the last decades. The article proposes a study concerning the motivations of pilgrims who travel to Iasi every year in October to attend a religious event organized in the city. The main goal of this paper is to present the results of the research concerning the main travel motivations of pilgrims. The issue is whether their socio-demographic profile influences their travel motivations and the extent to which pilgrims’ satisfaction is determined by the travel motivations they declare. This is quantitative research which uses a questionnaire survey, based on the data provided by 441 respondents. The results are important for the scholars in religious tourism and for destination managers who use this kind of data to improve their planning and organisational activities of such events.
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Izmirlieva, Valentina. "Christian Hajjis—the Other Orthodox Pilgrims to Jerusalem." Slavic Review 73, no. 2 (2014): 322–46. http://dx.doi.org/10.5612/slavicreview.73.2.322.
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In this article, I identify the Christian “hajj” to Jerusalem as an important Ottoman sociocultural phenomenon. I argue that by the nineteenth century the Balkan Eastern Orthodox communities in the Ottoman empire had restructured and reinterpreted their Holy Land pilgrimages to mirror the Muslim hajj to Mecca. As a result, the ritual trip to Jerusalem was transformed into a mechanism for upward social mobility and communal empowerment. By exploring the structural and functional similarities between the Muslim and the Christian hajj, this article contributes to studies of Muslim-Christian interactions outside “the clash of civilizations” paradigm. It also reveals striking distinctions between the Balkan Christian hajjis and the Russian palomniki, calling into question the influential scholarly assumption of Eastern Orthodox practices' homogeneity, an assumption that stands largely uncontested in the field of Slavic studies.
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Batut-Lucas, Katia. "Le sionisme chrétien évangélique aux États-Unis et le cas du CUFI." Studies in Religion/Sciences Religieuses 44, no. 4 (October 23, 2015): 457–78. http://dx.doi.org/10.1177/0008429815605503.
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This article deals with Christian Evangelical Zionist pilgrimages, especially focusing on those from the group of John Hagee, pastor and founder of the Cornerstone Church, and from the lobbyist group Christians United for Israel. Pilgrims from this organization join gatherings which honor and defend Israel, causing the participant to progress from being a simple believer to being a pro-Israel activist. The methodology is based on field studies and interviews with this group.
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Holubová, Markéta. "Mariazell in Printed Media of the 18th and 19th Centuries." Acta Musei Nationalis Pragae – Historia litterarum 63, no. 3-4 (2019): 196–206. http://dx.doi.org/10.2478/amnpsc-2018-0025.
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In the wide range of printed books on religious topics, a specific role was played by printed pilgrimage items, whose main aim was to increase the prestige and fame of pilgrimage sites and to strengthen the promotion of worshipped cults among believers. This was also the case of the pilgrimage site of Mariazell in Styria, Austria, where believers from virtually all parts of the Habsburg Monarchy, thus also pilgrims from the Czech lands, travelled in the 18th and 19th centuries. Especially broadside-ballad production and pilgrimage books significantly developed the tradition of religious pilgrimages. Pilgrimage songs, which were published in pilgrimage books intended for pilgrims heading to Mariazell, found a response in broadside-ballad production and in many cases also became part of the song repertoire of pilgrim cults in the Czech lands.
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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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Supratman, Frial Ramadhan. "Hajj and the chaos of the Great War: Pilgrims of the Dutch East Indies in World War I (1914-1918)." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 5, no. 2 (December 30, 2020): 167–78. http://dx.doi.org/10.15575/jw.v5i2.8584.
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The outbreak of World War 1 in 1914 had a major effect on global interactions during the early 20th century. Travel from one country to another to conduct trade, study, research, and religious pilgrimages become disrupted. Hajj (pilgrimage to the holy city of Mecca) is one of the areas affected by the outbreak of this great war. The number of pilgrims from the Dutch East Indies dropped dramatically. Hajj ships also ceased operations. Besides, many Dutch East Indies pilgrims in Mecca were unable to return home and suffered life misery during World War I. This article investigates the impact of World War I (1914-1918) on Dutch East Indies pilgrims. The purpose of this article is to find out how Dutch East Indies Muslims responded to hajj during World War I. In this study, the researcher used historical methods that emphasised the exploration of the sources of Early 20th century Malay and Dutch newspapers. The researcher argues that in line with the events of World War I, the Dutch colonial government still intervened against religious practices in the Dutch East Indies, especially the hajj, thus worsening the situation of the Dutch East Indies pilgrims in Mecca. Opponents of this policy, such as R.A.A. Djajadiningrat, Hasan Mustapa, Cokroaminoto, Tafsir Anom, and Rinkes, formed the Hajj Assistance Committee to help pilgrims return to the Dutch East Indies.
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Bale, Anthony, and Kathryne Beebe. "Pilgrimage and Textual Culture." Journal of Medieval and Early Modern Studies 51, no. 1 (January 1, 2021): 1–8. http://dx.doi.org/10.1215/10829636-8796210.
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Pilgrimage formed a central motif of medieval culture and shaped a defining aesthetic of early literature. Despite this centrality, research remains in a preliminary state for many of the actual texts, manuscripts, and books connected to pilgrimage and how they contributed to the exchange and translation of knowledge and ideas. This special issue considers issues of reading and writing before, during, and after medieval pilgrimages, as well as the methodological and historical issues at stake for both pilgrim writers and modern scholars. In particular, the articles address the vexed issue of where — and how much — reading and writing took place around historically attested pilgrimages. By employing insights from literature, history, bibliography, geography, and anthropology, this collection aims not only to understand the past, but also to examine how current biases might affect interpretation of that past. From this multidisciplinary perspective, deeper insight is offered into how pilgrims’ libraries shaped not only pilgrimage, but medieval culture in general.
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Mouton, Jean-Michel, and Janine Sourdel-Thomine. "La pratique de la ziyāra par procuration dans la Syrie médiévale à partir de trois documents inédits." Der Islam 95, no. 2 (November 8, 2018): 507–23. http://dx.doi.org/10.1515/islam-2018-0032.
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Abstract The three documents published here, a letter request and two petitions, relate the practice of secondary pilgrimages (ziyārāt) accomplished in sanctuaries of medieval Syria. They reveal a practice which remained undocumented until now: that of ziyārāt by proxy. Each time it is specified that the invocations pronounced on the spot by various pilgrims had for beneficiary a specifically designated recipient. Unlike the certificates of ḥaǧǧ and ’umra by proxy, guaranteed by deed witnesses, these documents, which express the raise of a local pietist actions, retain an informal aspect suitable for supererogatory practices.
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Feldman, Jackie. "How Can You Know the Bible and Not Believe in Our Lord? Guiding Pilgrims across the Jewish–Christian Divide." Religions 11, no. 6 (June 16, 2020): 294. http://dx.doi.org/10.3390/rel11060294.
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Drawing on auto-ethnographic descriptions from four decades of my own work as a Jewish guide for Christian Holy Land pilgrims, I examine how overlapping faiths are expressed in guide–group exchanges at Biblical sites on Evangelical pilgrimages. I outline several faith interactions: Between reading the Bible as an affirmation of Christian faith or as a legitimation of Israeli heritage, between commitments to missionary Evangelical Christianity and to Judaism, between Evangelical practice and those of other Christian groups at holy sites, and between faith-based certainties and scientific skepticism. These encounters are both limited and enabled by the frames of the pilgrimage: The environmental bubble of the guided tour, the Christian orientations and activities in the itinerary, and the power relations of hosts and guests. Yet, unplanned encounters with religious others in the charged Biblical landscape offer new opportunities for reflection on previously held truths and commitments. I conclude by suggesting that Holy Land guided pilgrimages may broaden religious horizons by offering an interreligious model of faith experience based on encounters with the other.
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Tanieva, Guldona Mamanovna. "Journey From Central Asia To Mecca In The 19th Century: Roads And Conditions (Based On Muntahab Ut-Tawarikh)." American Journal of Social Science and Education Innovations 02, no. 11 (November 30, 2020): 350–55. http://dx.doi.org/10.37547/tajssei/volume02issue11-59.
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It is known that in the XVI-early XX centuries there were three main routes from Central Asia to Mecca - the northern route through the territory of the Russian Empire, the southern route through India and the central route through Iran. It is through these routes that a number of works dedicated to the memories of the pilgrimage by some pilgrims who have made the pilgrimage have come down to us. They contain very valuable information about the history of the pilgrimages of the peoples of Central Asia, the ways of pilgrimage and the conditions in them.
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Singh, Rana Pratap Bahadur, and Sarvesh Kumar. "Ayodhya: The Imageability and Perceptions of Cultural Landscapes." Space and Culture, India 5, no. 3 (March 25, 2018): 13. http://dx.doi.org/10.20896/saci.v5i3.305.
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Most of the visitors (pilgrims in the majority) and the dwellers (mostly Hindus) perform some sorts of rituals at varying degrees and become involved in the religious activities to gain solace or soul healing. Of course, as sidetrack visitors also perform other activities of recreation and side-show. However, these are the marginal activities. It is obviously noted that personality of pilgrims and dwellers in the context of economic, social, cultural, job status, and perspective of life, has a direct effect on the nature of environmental sensitivity to its sacred landscapes and mythologies that support and make them alive. Ongoing rituals, continuous performances of Ramalila in the evening, pilgrimages and auspicious glimpses to the divine images, and associated happenings together make the whole are a part of the sacred environment. These are categorised within the frame of responsive perception, testing Kevin Lynch’s scale of imageability represented with the five elements, viz. path, edge, node, district, and landmark. The perceptual survey of dwellers and pilgrims are codified into a composite cognitive map that reflects the generalised images of various behavioural attributes that fit the cultural and natural landscapes of the city; this is similar to other holy cities of north India like Varanasi, Mathura, and Chitrakut.
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Gerasimova, Victoria. "Bishop Methodian Campanian and the Practice of Pilgrimage to the Holy Land of the Russian Emigration: (Re)Invented Tradition." State Religion and Church in Russia and Worldwide 38, no. 4 (2020): 294–317. http://dx.doi.org/10.22394/2073-7203-2020-38-4-294-317.
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The paper deals with the Russian émigrés’ pilgrimage to the Holy Land after the Second World War. The author analyzes the phenomenon of the restoration of group pilgrimages as a process of reinventing the pilgrimage tradition first developed mainly in the peasant milieu at the turn of the twentieth century. The annual trips from France organized by Bishop Methodian Kulman served as the basis for the new pilgrimage movement and the formation of a new community of “co-pilgrims”, uniting Russian Orthodox emigrants from all over the world. Perceived as a romantic ideal, the old peasant pilgrimage to Palestine became a source of new meanings for pilgrims in the second half of the 20th century. The author explores the process of gradual ritualization and formalization of the trips; the reconstruction of the Russian mental map of the Holy Land; the use of the pilgrimage as a way to cope with longing for the lost homeland and seeking authenticity by reproducing institutions of the past. The pilgrimage, interpreted as a spiritual ideal, became one of the ways to consolidate the Russian emigration.
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Tingle, Elizabeth. "SACRED LANDSCAPES, SPIRITUAL TRAVEL: EMBODIED HOLINESS AND LONG-DISTANCE PILGRIMAGE IN THE CATHOLIC REFORMATION." Transactions of the Royal Historical Society 28 (November 2, 2018): 89–106. http://dx.doi.org/10.1017/s0080440118000051.
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ABSTRACTLong regarded as a medieval tradition which declined into insignificance after Luther, pilgrimage expanded considerably from the mid-sixteenth century, until well after 1750. This paper examines long-distance journeys to shrines, rather than sacred sites themselves, to explore how landscapes travelled were perceived, experienced and used by pilgrims in the Counter-Reformation. Using theory such as phenomenology, the focus is on autobiographical accounts of pilgrimages to two case-study sites, the Mont Saint-Michel in Normandy, northern France, and Santiago de Compostela in Galicia, north-west Spain, roughly between 1580 and 1750. These were shrines with origins in the early medieval period and which attracted a clientele over long distances. These pilgrimages were also in some way affected by religious conflict in the sixteenth century, whether by direct attack by Huguenots as at the Mont, or by war-time disruptions of its routes as with Compostela, as well as the theological and polemical attacks on the practice of pilgrimage itself by Protestant authors. Pilgrimage studies have examined ‘place’ – the shrine – but a focus on ‘landscape’ allows for a consideration of wider religious and cultural contexts, relations and experiences in this period of religious change.
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Marchenko, Alla. "In the Eyes of Uman Pilgrims: A Vision of Place and Its Inhabitants." Contemporary Jewry 38, no. 2 (December 21, 2017): 227–47. http://dx.doi.org/10.1007/s12397-017-9247-0.
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Abstract This article is focused on the visions of pilgrimages to Rabbi Nachman’s site located in Uman, Ukraine. Research results are based on the analysis of in-depth interviews with eighteen Americans who have made the pilgrimage, supplemented by reading in secondary sources about pilgrimage and travel, especially American Jewish travel to Eastern Europe. Emphasis is made on the perception of both place and locals, as well as upon the leading motives and characteristics of pilgrimage. This research sheds light upon the role of existing stereotypes and personal encounters in cross-cultural issues. Dominant attitudes of pilgrims to locals in Uman may be characterized in the frame of the conceptual trio of “background fear,” “historical aftertaste,” and “learned neutrality.” Huge differences between the understanding of Uman as a place for pilgrimage and a space with inhabitants raise the questions of parallel historical heritages bound within the same territory and time.
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Metcalf, James. "Revisiting the Churchyard." European Journal of Life Writing 9 (July 6, 2020): LW&D.CM60—LW&D.CM69. http://dx.doi.org/10.21827/ejlw.9.36919.
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The churchyard has always been a site of pilgrimage. The remains of the dead, sanctified as holy relics, conferred a hallowed status on their location in the earth; this, in turn, became a destination for travellers. By the eighteenth century, ‘pilgrims’ consciously mapped their interest in literary remains onto these sacred spaces, drawing their pursuit of literary tourism into a long history of travel to the realms of the venerated dead. Using a series of photographs, I retrace my churchyard pilgrimages in London and Thomas Gray’s Stoke Poges, reflecting on the context of thanatourism and thinking about the ways in which the places of the dead—chief among them the churchyard—still mean today.
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Tobaiqy, Mansour, Ahmed H. Alhasan, Manal M. Shams, Samar A. Amer, Katie MacLure, Mohammed F. Alcattan, and Sami S. Almudarra. "Assessment of Preventative Measures Practice among Umrah Pilgrims in Saudi Arabia, 1440H-2019." International Journal of Environmental Research and Public Health 18, no. 1 (December 31, 2020): 257. http://dx.doi.org/10.3390/ijerph18010257.
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Background: Annually, approximately 10 million pilgrims travel to the Kingdom of Saudi Arabia (KSA) for Umrah from more than 180 countries. This event presents major challenges for the Kingdom’s public health sector, which strives to decrease the burden of infectious diseases and to adequately control their spread both in KSA and pilgrims home nations. The aims of the study were to assess preventative measures practice, including vaccination history and health education, among Umrah pilgrims in Saudi Arabia. Methods: A cross sectional survey was administered to pilgrims from February to April 2019 at the departure lounge at King Abdul Aziz International airport, Jeddah city. The questionnaire comprised questions on sociodemographic information (age, gender, marital status, level of education, history of vaccinations and chronic illnesses), whether the pilgrim had received any health education and orientation prior to coming to Saudi Arabia or on their arrival, and their experiences with preventative practices. Results: Pilgrims (n = 1012) of 41 nationalities completed the survey. Chronic diseases were reported among pilgrims (n = 387, 38.2%) with cardiovascular diseases being the most reported morbidity (n = 164, 42.3%). The majority of pilgrims had been immunized prior to travel to Saudi Arabia (n = 770, 76%). The most commonly reported immunizations were influenza (n = 514, 51%), meningitis (n = 418, 41%), and Hepatitis B virus vaccinations (n = 310, 31%). However, 242 (24%) had not received any vaccinations prior to travel, including meningitis vaccine and poliomyelitis vaccine, which are mandatory by Saudi Arabian health authorities for pilgrims coming from polio active countries. Nearly a third of pilgrims (n = 305; 30.1%) never wore a face mask in crowded areas during Umrah in 2019. In contrast, similar numbers said they always wore a face mask (n = 351, 34.6%) in crowded areas, while 63.2% reported lack of availability of face masks during Umrah. The majority of participants had received some form of health education on preventative measures, including hygiene aspects (n = 799, 78.9%), mostly in their home countries (n = 450, 44.4%). A positive association was found between receiving health education and practicing of preventative measures, such as wearing face masks in crowded areas (p = 0.04), and other health practice scores (p = 0.02). Conclusion: Although the experiences of the preventative measures among pilgrims in terms of health education, vaccinations, and hygienic practices were at times positive, this study identified several issues. These included the following preventative measures: immunizations, particularly meningitis and poliomyelitis vaccine, and using face masks in crowded areas. The recent COVID-19 pandemic highlights the need for further studies that focus on development of accessible health education in a form that engages pilgrims to promote comprehensive preventative measures during Umrah and Hajj and other religious pilgrimages.
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Nilsson, Mats, and Mekonnen Tesfahuney. "What Space for Female Subjectivity in the Post-Secular?" Theory, Culture & Society 36, no. 7-8 (October 23, 2019): 173–92. http://dx.doi.org/10.1177/0263276419873127.
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This article heeds previous calls for revitalized feminist accounts of gender and religion. Having identified post-secular female pilgrimages as practices that actuate a ‘third space’, we claim that it is a space that cannot be adequately theorized from within secular feminist perspectives and attendant conceptions of subjectivity, agency and autonomy. Nor do perspectives from religious studies and its conceptions of piety as expressions of subjectivity, agency and autonomy do justice to the spatialities and subjectivities of post-secular female pilgrims. The article aligns itself with the budding field of critical feminist studies of post-secularism. We argue that, in general, both the protagonists and the detractors of post-secularism fail to recognize feminist theorizations of religion, the post-secular debate in feminist studies, and the place and role of women in the emergence of the post-secular. Whence, our neologism post-sexularism.
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WEBB, DIANA. "St James in Tuscany: The Opera di San Jacopo of Pistoia and Pilgrimage to Compostela." Journal of Ecclesiastical History 50, no. 2 (April 1999): 207–34. http://dx.doi.org/10.1017/s0022046999001748.
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Pilgrimage is universally recognised by historians as a principal feature of medieval popular religion, if by ‘popular’ we mean something in which the ordinary laity fully participated. While we can be confident of the fact of this participation, accurate measures of its scale are less easy to come by, while putting names to the thousands of humble participants is less easy still. Narrative sources, such as chronicles and hagiographies, tend to describe the pilgrimages of the great and good (and also of the not so good), and even when, especially in and after the fourteenth century, pilgrims themselves begin to leave accounts of their journeys for their own satisfaction, or for the edification and information of others, they can be seen, almost by definition, as standing somewhat apart from the nameless masses because they are either literate themselves, or addressing a literate pilgrimage ‘public’.The task of putting not merely names, but faces, to ‘ordinary’ pilgrims is not quite hopeless, however, although the materials which make it possible vary in their availability and abundance at different times and places. Use has been made of monastic cartularies to trace at least fragments of the biographies and family histories of members of the knightly classes whose participation in pilgrimage, it has been argued, helped to foster the crusading movement. A little later, the records of English royal government reveal the names of numerous pilgrims who sought royal licence and safe-conduct for their travels, registered the appointment of attorneys for the duration of their absence, or, as witnesses at inquisitions post mortem, remembered births and deaths by the year in which they themselves, or kin or friends, went to the Holy Land, to Canterbury, Compostela or elsewhere. Some at least of these names are those of men (and women) who occur elsewhere in surviving records and about whose lives and connections it is therefore possible to know at least a little. From all over Christendom, too, there are wills, made by intending pilgrims as a necessary part of their preparations.
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Liebelt, Claudia. "Becoming Pilgrims in the Holy Land: On Filipina Domestic Workers’ Struggles and Pilgrimages for a Cause in Israel." Asia Pacific Journal of Anthropology 11, no. 3-4 (September 2010): 245–67. http://dx.doi.org/10.1080/14442213.2010.511632.
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MACDONALD, LAURA, and MYRTE HALMAN. "Geen Grenzen Meer: An American Musical's Unlimited Border Crossing." Theatre Research International 39, no. 3 (September 16, 2014): 198–216. http://dx.doi.org/10.1017/s0307883314000479.
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Since its 2003 Broadway debut, Wicked's international audiences have embraced productions of the musical in a variety of countries. Wicked has thus conquered the world with its ideological framework of American values, as much as with its story of friendship between two young women. In transcending national borders, Wicked becomes a transnational commodity. We interview Dutch actress Willemijn Verkaik, who discusses her multiple, multilingual and transnational performances as Elphaba in Wicked, and analyse Dutch–American relations and the Netherlands’ lasting role as cultural middleman, suggesting that Verkaik's multinational Elphabas, constructed through a Dutch filter, make her a cultural diplomat, one consistent with the Netherlands’ larger role since the Pilgrims migrated there prior to crossing the Atlantic. The pilgrimages made by the actress, as well as by her international fan base, offer insight into Wicked's powerful position in constructing identities and communities that may no longer be bound by borders.
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Hellman, Jörgen. "Pilgrim guides and pilgrims in productive complicity: Making the invisible visible in West Java." Tourist Studies 19, no. 1 (August 16, 2017): 43–61. http://dx.doi.org/10.1177/1468797617723765.
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There is a growing interest in the anthropology of pilgrimage. However, as Mesaritou et al. have pointed out, the role of pilgrim guides is often peculiarly absent in the literature. The ethnography in this article builds on several pilgrimages together with a local pilgrim guide in West Java. Using this case as an example, the aim is to spur a general interest in how knowledge and authority are constructed when it comes to sites lesser known to the tourist industry (knowledge which may preexist at places that later develop as tourist sites). A key analytical question raised in this article is how guides achieve legitimacy when there exist no authoritative texts or accumulated knowledge about the site. To understand this, I introduce the analytical concept of ‘productive complicity’. The concept is used to describe how an intersubjective understanding about representations of a transcendental reality is developed at the pilgrim site. Being engaged in productive complicity enables pilgrims and their leader to collaborate in ‘reading’ the signs of transcendental presence, to reach agreement that their expectations of the pilgrimage have been fulfilled and to reinforce the legitimacy and authority of the pilgrim guide. The concept of productive complicity is easily transferred to other situations and could be used by scholars to bring out new perspectives on how pilgrim guides as well as tourist guides establish their authority.
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Johnson, Kathryn. "Royal Pilgrims: Mamluk Accounts of the Pilgrimages to Mecca of the Khawand al-Kubra (Senior Wife of the Sultan)." Studia Islamica, no. 91 (2000): 107. http://dx.doi.org/10.2307/1596271.
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Lash, Ryan. "Enchantments of stone: Confronting other-than-human agency in Irish pilgrimage practices." Journal of Social Archaeology 18, no. 3 (October 2018): 284–305. http://dx.doi.org/10.1177/1469605318762816.
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In contemporary Ireland, mountains, holy wells, and islands attract people from various geographic and religious backgrounds to participate in annual pilgrimages. Scholars and participants continue to debate the historical links of these events to 19th-century turas, “journey” traditions, early medieval penitential liturgies, and even prehistoric veneration of natural phenomena. Drawing from recent participant observation at Croagh Patrick mountain and excavations on Inishark Island, I analyze how modern and medieval pilgrimage practices generated “enchantments” through movements and embodied encounters with stones that materialize both past human action and other-than-human agency. Rather than products of timeless continuity of experience, such enchantments have varied widely across time. Viewing pilgrimage movements and materials in their taskscape settings highlights the articulation between the embodied affects and political and ideological effects of pilgrims’ engagement with stones in particular historic contexts. Questioning simple narratives of continuity, this study demonstrates how a relational approach can enhance analyses of pilgrimage as scenes of social reproduction, ideological controversy, and political contest.
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Eshaghi, Peyman. "To Capture a Cherished Past." Middle East Journal of Culture and Communication 8, no. 2-3 (2015): 282–306. http://dx.doi.org/10.1163/18739865-00802007.
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This essay focuses on the genre of pilgrimage photography as it developed over the course of the twentieth century in the holy city of Mashhad, Iran. Photographs made during pilgrimages to the shrine of Imam Riza count among the most popular vernacular genres of Iranian photography. Pilgrimage photographs should be understood as sacred photo-objects, at once signifiers and carriers of piety. Once framed and taken home by pilgrims, they not only capture and memorialize the sacred encounter, but also carry the aura of the divine into the mundane space and time of the everyday. I focus on the particular visual language of these sacred photographic objects; a visual language achieved through costumes, gestures and body language, through painted backgrounds with symbolic themes. Second, I consider the kind of cultural work and pious affect they elicit as image-objects when placed in pilgrim’s homes. I end by briefly considering the recent changes and continuities brought about by digital imaging technologies.