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Journal articles on the topic 'Pilgrim'

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Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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1

Van der Beek, Suzanne. "De hospitalera en de pelgrim, over gastvrijheid en identiteit." Religie & Samenleving 15, no. 1 (January 1, 2020): 49–66. http://dx.doi.org/10.54195/rs.11556.

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Hospitality plays a significant role in the experience of the modern pilgrimage to Santiago de Compostela. On this journey, hospitality is primarily found in the interaction between the hospitalera (someone who hosts pilgrims at specialized hostels) and the pilgrim. This paper explores the relation between these two figures and argues that this relationship is formed by the presentation, the recognition, and the confirmation of identity. The pilgrim, as a guest, expects a certain amount of hospitality from the Camino, this expectation is a part of the pilgrim’s identity package. The hospitalera, as a host, claims the authority to decide which guests possess a pilgrim identity and are therefore eligible for their hospitality. The hospitality that is experienced on the Camino to Santiago de Compostela is therefore conditional. It offers both the hospitalera and the pilgrim the opportunity to confirm and strengthen the desired identity in both themselves and the other.

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2

Huang, Jianbo, Xuwen Zheng, and Christine Lee. "Materiality, Experience and the Body: The Catholic Pilgrimage of Sheshan in Shanghai, China." Religions 14, no. 1 (December 27, 2022): 40. http://dx.doi.org/10.3390/rel14010040.

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This paper foregrounds the Turnerian experiences of pilgrims themselves, for whom pilgrimage is perhaps first and foremost the process of experiencing faith with their whole body and mind. At the Chinese Catholic pilgrimage site of Sheshan, located in western Shanghai, multiple meanings and possibilities are written onto the body of the pilgrim as it interacts with sacred materialities. In the process, the pilgrim materially orients themselves towards the transcendent other and to people and events throughout time. The boundary between subject and object is increasingly blurred in the pilgrim’s imagination, and pilgrimage becomes a ‘porous’ mind-body experience for them. In the process, as pilgrims repeatedly physically enact doctrine and doctrinal texts in the course of pilgrimage—while simultaneously rooting them in their own personal lives—Sheshan is, through the concrete actions of worshippers layered up over time, continually being re-made as sacred.

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3

Pahariya, Vishnu Kumar, and Anjali S. Patil. "Impact of Water Body for Pilgrim Cities in India." International Journal of Research in Engineering, Science and Management 3, no. 9 (September 15, 2020): 44–47. http://dx.doi.org/10.47607/ijresm.2020.283.

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The mythological place India is blessed with the sacred streams, little and enormous water bodies.it is likewise adobe of numerous exceptional holy people, strict and Spiritual Leaders. Significant pilgrims in India are Haridwar, Gangotri, Yamunotri, Prayagraj, Char dhams, Dwarika, Puri, Rameswaram and Badrinath, twelve Jyotirlingas, Chitrakoot, varanshi, ayodhya, etc are on the bank of sacred waterways. These pioneer cities and its sacred spots pulls in a mass of explorers and pilgrims from different pieces of the nation and around the world. Because of its devotion, there is a huge increment in floating and urban populace. These pilgrim’s explorers during journeys every year which has a high potential to impact the urban condition in these blessed destinations. In pilgrimage, impacts are influenced by festival and are limited over time and space such as “chhath pooja” in Bihar, Jharkhand, Uttar Pradesh and Nepal, Kumbha and Ardh kumbhs various parts of India etc. are associated directly with water bodies. Urban preservation is very important in the case of pilgrim cities because of the its mythological values. These pilgrim city determines, it is not just in its place of workshop be it temple, church etc., but a built heritage related and in the layout and design of the cities, some pilgrim cities are designed on the design principals of Vedic Principles. The regional setting in which the cities are placed and its relationship with water bodies and other heritage features. This paper identifies the issues and challenges in the core of pilgrim cities, which is water surrounding place of worships associated with different rituals which reflect new gravities on the urbanization.it is based on literature study and case study approach.

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4

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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5

Yeager, Suzanne M. "Medieval Pilgrimage as Heterotopia." Journal of Medieval and Early Modern Studies 50, no. 2 (May 1, 2020): 233–68. http://dx.doi.org/10.1215/10829636-8219542.

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Saewulf’s Relatio de situ Jerusalem is one of the most significant yet understudied pilgrim texts of the twelfth century. Documenting the Jerusalem-bound traveler’s adventures through the medieval Mediterranean, the text is the first extant pilgrim document written immediately after Latin Christian armies seized control of the holy city. This article examines the text’s remarkable interest in autobiography and explores the resonance which crusading, early crusading narrative, Islamic presence, and Mediterranean voyaging had upon the pilgrim genre. This new analysis of Saewulf’s pre-modern self-fashioning is crucial to ways in which literary historians assess pilgrim literature through the valuable anthropological theories advanced by Edith and Victor Turner. As argued here, the status of a militarized Mediterranean in the twelfth century led to a shift in how pilgrims wrote about themselves. Saewulf positioned himself as a pilgrim who is transformed by his vivid exploits, not at the locality of the shrine, but while en route to Jerusalem. This study is an intervention in pilgrim and travel theory, proposing 1104 as a watershed moment in medieval travelers’ self-perception and autobiographical portrayal.

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6

Staniulytė, Rūta. "Piligrimystė Šiauriniu Šv. Jokūbo keliu: kelionių motyvai ir piligrimų santykiai." Lietuvos etnologija / Lithuanian ethnology 19 (28) 2019 (December 19, 2019): 141–67. http://dx.doi.org/10.33918/25386522-1928007.

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Interest in the pilgrimage to Santiago de Compostela is growing. Some pilgrims repeat their pilgrimage. What motivates a person in contemporary Western society to make a journey that requires a lot of resources? The article aims to investigate the motives and travelling experiences of a modern pilgrim on the Northern Way of St James. Based on ethnographic fieldwork, the paper examines the experiences of pilgrims and the specifics of the route, as well as how they construct relationships with other pilgrims and the broader pilgrim community along the way, and how important this connection is in the complexity of the pilgrimage. Key words: pilgrimage, travel, Santiago de Compostela, Way of St James, togetherness.

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7

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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8

Wren, Bernadette. "Correspondence." Clinical Psychology Forum 1, no. 324 (December 2019): 1–11. http://dx.doi.org/10.53841/bpscpf.2019.1.324.1.

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In our July 2019 issue we published a piece by Dr Pilgrim called ‘What is and what ought to be: Transgenderism and free speech’. We should have made clear that this was an opinion piece reflecting Dr Pilgrim’s views. CPF was not endorsing those views. Below is a response from Bernadette Wren, from GIDS, to Dr Pilgrim’s piece, which again expresses the views of the author, followed by a short piece from Dr Pilgrim.

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9

Sieradzan, Jacek. "BETWEEN TRAVELLER, OBSERVER AND PILGRIM: MEETING OF POLISH ANTHROPOLOGIST/JOURNALIST AND LADAKHIAN BUDDHIST MONK." Folia Turistica 49 (December 31, 2018): 267–86. http://dx.doi.org/10.5604/01.3001.0013.0831.

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Purpose. Showing the ethical nature of the meeting of anthropologist and journalist Krzysztof Renik with Buddhist monk Tashi, in an environment alien to both of them. Analysis of Renik’s book to find out whether the borders between traveler, pilgrim and tourist are luminal and fluid in nature. Method. Critical analysis of literature. Results. Affirmation of the theory regarding the fluid nature of social categories, in this case that of the traveler, pilgrim and tourist. Both Renik and Tashi are pilgrims, but also travelers/ pilgrims who wander through unknown countries. Research and conclusions limitations. No possibility of contact with the monk, the main character of the book. Practical implications. The article can have meaning for persons who try to understand the religious and social landscape of Hindu countries, and want to broaden their perspective of the world taking the point of view of an anthropologist who practiced long-term observation of the behavior of a Buddhist monk into account. Originality. Renik’s book is probably the first work relating the day-by-day common pilgrimage of the Ladakhian Buddhist monk and the Catholic anthropologist and journalist. The latter wanting to better understand Tashi’s engagement, also participated in Buddhist practices. Being a traveler and anthropologist, he becomes a pilgrim, and pilgrim Tashi frequently behaves like a traveler or common tourist. Type of paper. Case study.

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10

Johannsen, Dirk, and Ane Ohrvik. "How to Be a Pilgrim: Guidebooks on the Norwegian St. Olav Ways and the Heritagization of Religion." Numen 67, no. 5-6 (September 1, 2020): 508–36. http://dx.doi.org/10.1163/15685276-12341600.

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Abstract The Norwegian St. Olav Ways are currently the largest Northern European project re-institutionalizing pilgrimage as cultural heritage, providing a new framework for vernacular religious practices to a wide audience. In this article we approach the current pilgrimage revival in Northern Europe as part of a trend toward a heritagization of religion that allows new religious self-understandings to emerge. We analyze pilgrim guidebooks to the St. Olav Ways with regard to their narrative scripts, detailing how they can create expectations, inform the pilgrims’ conduct, and direct their attention toward a history that translates into a heritage. Based on a corpus of published pilgrim journals and diaries, we argue that the guidebooks instruct a process of interpretive drift, which influence the pilgrims toward embracing and embodying a new role within the religious field. The guidebooks invite the pilgrims to take on the role of heirs to a medieval European tradition.

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11

Hartigan, Rosemary, and Timothy Findley. "Pilgrim." Antioch Review 58, no. 3 (2000): 377. http://dx.doi.org/10.2307/4614040.

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12

Sedillo, Matt. "Pilgrim." Association of Mexican American Educators Journal 12, no. 3 (December 18, 2018): 195. http://dx.doi.org/10.24974/amae.12.3.413.

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13

Elgaard, Elín, and Timothy Findley. "Pilgrim." World Literature Today 74, no. 3 (2000): 595. http://dx.doi.org/10.2307/40155880.

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14

Weltner, Peter. "Pilgrim." Harrington Gay Men's Fiction Quarterly 1, no. 1 (February 4, 1999): 39–65. http://dx.doi.org/10.1300/j152v01n01_04.

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15

London, Sara. "Pilgrim." Iowa Review 38, no. 1 (April 2008): 29–30. http://dx.doi.org/10.17077/0021-065x.6388.

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16

Papa, J. "Pilgrim." Interdisciplinary Studies in Literature and Environment 8, no. 1 (January 1, 2001): 207. http://dx.doi.org/10.1093/isle/8.1.207.

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17

Butler, Grant R. "Pilgrim." Journal of Pastoral Care 55, no. 3 (September 2001): 313–15. http://dx.doi.org/10.1177/002234090105500310.

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18

Kapoor, Sunanda, Vandana Sehgal, Mayank Mathur, and Harveen Bhandari. "Human Psychology and Destination Preference at Religious Sites." ECS Transactions 107, no. 1 (April 24, 2022): 8609–17. http://dx.doi.org/10.1149/10701.8609ecst.

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The focus of the research is on the psychology of a pilgrim who is seeking an ecstatic experience at a religious site. The scriptures have inspired a pilgrim, and the pilgrimage to holy destinations to relate the locations as mentioned in the scriptures. The study aims to establish a correlation between authentic experience and destination preference. Cognitive approach has been adopted to understand human psychology and corresponding destination preference has been identified. The purpose of the assessment is to find out which place in a religious city is the most popular among pilgrims. Results of the perception survey has been analyzed and further spatial configuration of the identified locations has been documented through physical mapping. It has been observed that the locations which are dominant in natural elements are mostly liked by the pilgrims.

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19

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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20

Fadlullah, Muhammad, and M. Amir Mahmud. "PEMBERDAYAAN EKONOMI JAMA’AH MASJID MELALUI KOPERASI." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 11, no. 2 (December 5, 2017): 361–82. http://dx.doi.org/10.35316/lisanalhal.v11i2.183.

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This writing discusses about the way of devotion in Mosque Nurul Hidayah Sarimulyo Village Cluring of Banyuwangi. Action of Emphasis devotion is empowerment programmer, implementation of empowerment programmer and result of empowerment program to pilgrim of Nurul Hidayah Mosque. The empowerment is part of participation devotion which put community position as perpetrators of social change has hope by them. The effort will be achieved on two stages for four months and be start from on September until on December 2016. Some cycles are part of empowerment strategic which will do in this devotion. Results of devotion are 1) Form empowerments pilgrim in Mosque are enhancement economic programmer such as training and establishment of cooperation. 2) Implementations of empowerment pilgrim mosque as training and establishment are smoothly. It was formed stewardship and membership on business field such as provision of basic foods, snacks, books of Qiroati, electrical token listrik, PLN and others. But some of them did not yet done because of limited of modal and time. 3) Results of empowerment pilgrim mosque can dug, push and give motivation and make pilgrims independent and confidence.

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21

Mujib, M. Misbahul. "Fenomena Tradisi Ziarah Lokal dalam Masyarakat Jawa: Kontestasi Kesalehan, Identitas Keagamaan dan Komersial." IBDA` : Jurnal Kajian Islam dan Budaya 14, no. 2 (October 2, 2016): 204–24. http://dx.doi.org/10.24090/ibda.v14i2.673.

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This study discusses the grave pilgrimage traditions that have long made the Java community in particular through a phenomenological approach with increasing pilgrim graves in 1 the last decade, although the level of jurisprudence still reap the pros and cons. The study revealed several factors causing the increase in the grave pilgrims. The survey results revealed that there are many aspects that influence the increased pilgrim grave. In addition, the grave pilgrimage as a tradition that has existed since before Islam, it’s recognized that it has aspect of religious ritual worship (piety) with the normative arguments as an amplifier. Efforts of pilgrims who actually aimed at showing religious identity or religious symbols as the persistence of the abangan are still not understood in the perspective of religious pilgrimage and the orthodox clergy who rejected the implementation of the pilgrimage also affect many pilgrims. Another dimension is an important factor increasing the pilgrims grave is none other than the commercial factor, because many pilgrims could significantly increase the economic level of the community around the shrine grave, grave pilgrimage organizers and it can even be a source of local revenue. So that the improvement of infra structure grave shrine is also an important factor increasing the grave pilgrims.

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22

Poss, Richard L. "Stars and Spirituality in the Cosmology of Dante’s Commedia." Culture and Cosmos 05, no. 01 (June 2001): 49–66. http://dx.doi.org/10.46472/cc.0105.0205.

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Combining Aristotelian and Platonic philosophy in a complex cosmological system, Dante employs astrology to provide contextual coherence for the reader on earth and for the pilgrim on his journey to God. Stars are spiritualized in the Commedia to provide glimpses of divinity, visible on Earth, from beyond the material world. Imbued with life, intelligence, and love, stars first guide then inspire the pilgrim in increasingly profound levels of meaning. This paper examines the relationship between the astronomical and cosmological functions of the stars and their metaphoric, poetic, and spiritual functions in the pilgrim’s journey.

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23

Flack, Corey. "Is Dante a pilgrim? Pilgrimage, material culture, and modern Dante criticism." Forum Italicum: A Journal of Italian Studies 55, no. 2 (July 4, 2021): 372–98. http://dx.doi.org/10.1177/00145858211021554.

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The phrase “Dante the pilgrim” has become commonplace within scholarship on the Commedia as a way to refer to the character within the text who travels the Christian afterlife, as distinct from “Dante the poet,” the voice which narrates the poem. Yet, despite such prevalence, the validity of the term “pilgrim” goes rather unquestioned by scholars. This study aims to challenge the label through Dante’s own definition of a peregrino in the Vita nuova as “chiunque è fuori de la sua patria” (XL.6), a definition that shows a more nuanced understanding of the term than modern scholarship acknowledges. Instead, by tracing out the legacy of the term “Dante the pilgrim” as emerging from late 19th-century criticism such as Francesco de Sanctis’s Storia della letteratura italiana, this article will show that the typical understanding of pilgrim ignores a central dimension of Dante’s own definition: a sense of physical displacement. For Dante, pilgrimage becomes constitutive of the virtual world in the poem, drawing off of material practices of travel to inform the physical experiences of the protagonist. This literal level, signified by an embodied protagonist in similar ways as pilgrims to holy sites interacted with those places, is fundamental for interpreting the larger theological truths Dante conveys, even in minute details such as kicking rocks in Inferno 12.

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24

Trenouth, Peter. "Pilgrim Summer." English Journal 75, no. 5 (September 1986): 24. http://dx.doi.org/10.2307/818198.

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25

Rodes, Robert E. "Pilgrim Law." Journal of Law and Religion 11, no. 1 (1994): 255. http://dx.doi.org/10.2307/1051633.

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26

Gaffney, Edward McGlynn, and Robert E. Rodes. "Pilgrim Law." Journal of Law and Religion 16, no. 2 (2001): 689. http://dx.doi.org/10.2307/1051716.

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27

Ford, John T. "Pilgrim Journey." Newman Studies Journal 1, no. 2 (2004): 109–10. http://dx.doi.org/10.5840/nsj20041226.

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28

Waller, David. "Pedagogical Pilgrim." Teaching Philosophy 28, no. 4 (2005): 343–50. http://dx.doi.org/10.5840/teachphil200528444.

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29

Kozinets, Robert V. "Desert Pilgrim." Consumption Markets & Culture 5, no. 2 (June 2002): 171–86. http://dx.doi.org/10.1080/10263860290015602.

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30

Juško-Štekele, Angelika. "PRESENTATIONS OF AGLONA’S PILGRIM GROUPS: AUDIO-VISUAL CODES." Via Latgalica, no. 8 (March 2, 2017): 153. http://dx.doi.org/10.17770/latg2016.8.2232.

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The article „Pilgrimage to Aglona: Audio-Visual Codes” is dedicated to Aglona pilgrimage, which is considered a significant element of intangible cultural heritage of Latvia. The importance of this tradition has been acknowledged by its vitality: in spite of the historical complexities, the tradition of Aglona ritual pilgrimage has survived for more than a century and in due course has strengthened its value in practice and social memory of the community. At the same time it is not a rigid value based in the past; instead it exists on its own and develops according to the dialectical patterns of ritual.The aim of the article is to investigate the most significant audio-visual codes featured in Aglona pilgrimage, by revealing the most distinctive expressions of identity among pilgrims and by highlighting the diachronic development of audio-visually perceptible attributes relevant to the pilgrimage. The subject of the research is a specific part of the pilgrimage ritual – presentations of pilgrim groups on Assumption Day of the Virgin Mary into Heaven on August 14, which are staged during the holy mass dedicated to pilgrims and youth. Typologically presentations staged by pilgrim groups are being viewed as a closure phase (postliminal rite) of a transition ritual (liminal rite).The article examines 93 presentations prepared by pilgrim groups in 2014, 2015 and 2016. For data acquisition an on-site observation was applied, which falls under the definition of the sensory anthropological meaning (Howes 2003:54). Analysis of presentations staged by pilgrims was conducted by means of structurally semiotic approach that allows defining the specific symbolic language of the pilgrimage while displaying sensory perceptible ritual codes of the pilgrimage – visual and audial codes, i.e. the visual attributes of pilgrim groups and verbally musical representations with their characteristic performative and reproduction elements.The visual code of pilgrimage refers to various aspects of social identity. The affiliation to religious identity has been presented by such religious symbols as cross, flags belonging to various congregations, religious movements or separate Christian communities, tablets with images of pilgrimage patrons and visualisations of the intent of participation in pilgrimage; locally patriotic identity has been attested by the flag of the country, region, municipality or city. The research confirms that religious symbols (especially cross) and the related ceremonies are becoming more modest, whereas locally patriotic representations are expanding, thus marking the geographical circumference of the pilgrimage and confirming Aglona as a sanctuary of international significance. The clothing of participants reflects either their professional identity (National Armed Forces, clergymen, nuns) or affiliation to a specific interest group (European Guides).The audial codes are explored within the repertoires of pilgrim presentations, appearing in the form of performance and reproduction. Metonymically, the audial codes in pilgrim presentations contain the most essential functions related to the ritual in general and demonstrate such inherent features of the postmodern culture as interplay of the traditional and the innovative. The traditional values have been represented by sacred symbols and topics, but the innovative by artistic performance techniques: method of exact dating, typological generalizations directed towards community identity generation, stylization of texts drawn from other cultural areas (folklore, pop culture). The verbal codes of pilgrim groups in turn manifest ambivalence that is inherent to the pilgrimage ritual in general and marks not only the text, but also a the dialogue among generations and values. The audio-visual codes being organically embedded in the symbolic system of pilgrimage ritual language reveal multi-layered dialogue on cultural values, which is present within the ritual at subject, text and action level.

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31

AlKhateeb, Jawad. "A New Framework For Identifying the Missed Pilgrims In Hajj and Umrah." Oriental journal of computer science and technology 10, no. 04 (October 24, 2017): 718–24. http://dx.doi.org/10.13005/ojcst/10.04.03.

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A new framework recognition system for identifying the missed pilgrims in Hajj and Umrah is presented in this paper. The framework recognition system is based on the Wavelet Probabilistic Neural Network (WPNN) classifier. The entire framework recognition system is capable of identifying the missed pilgrims. The framework recognition systems is developed as an application for mobile phones The proposed framework recognition system is applied to a huge database for pilgrims in the Ministry of Hajj Computer server for matching and identifying the missed pilgrim. The results are superior comparing to the existing systems

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32

Marynyak, Yaroslav, and Nadiia Stetsko. "NEW REALITIES OF PILGRIMAGE ACTIVITY IN THE TERNOPIL REGION." SCIENTIFIC ISSUES OF TERNOPIL VOLODYMYR HNATIUK NATIONAL PEDAGOGICAL UNIVERSITY. SERIES: GEOGRAPHY 52, no. 1 (May 30, 2022): 143–52. http://dx.doi.org/10.25128/2519-4577.22.1.18.

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The importance of pilgrimage in the region due to the circumstances has been determined. The basic concepts inherent in pilgrimage tourism are analyzed. It is established that the region has all the prerequisites for the further functioning of pilgrimage activities. It was found that the first places were taken by well-known centers of sacred tourism in Ukraine and abroad - Pochaiv, Zarvanytsia. Next are, Ternopil, town. Vyshnivets, Terebovlia, Buchach, which are also well combined with the available historical and cultural resources and torment to tourism. The main methods were geographical, historical, cultural analysis, using a wide range of materials from literary sources and departmental institutions. Recommendations for the development of specific pilgrimage routes have been developed. The conducted analysis testifies to high potential of religious (pilgrim) tourism and feature of his establishment within the limits of area. It is important enough as opens the prospects of rapprochement of theory and practice in modern scientific. Undertaken a study accents attention on society-geographical approaches in relation to to potential of religious tourism in Ukraine, assists forming of modern concept-category vehicle of theoretical geography of religion and determines the main vectors of development of religious tourism in measuring of the applied society-geographical science. In the Ternopil area there are all possibilities for forming of pilgrim streams, in fact in a region there are pilgrim places of national and regional value, that assist bringing in of additional investments in development of pilgrim infrastructure. From all objects of pilgrimage the developed pilgrim infrastructure is had sacral objects that is located in 34 settlements. On the type of settlements, it is a regional center, row of district centers and cities of regional value. The traditional centers of gravity for Christians-pilgrims in Ternopil are, Pochaiv, Zarvanytsia, Berezhany Kremenets. Thus, in sacral space of Christianity a region is on a pilgrim ways, that it is necessary to use for development of religious tourism and forming of pilgrim market. By the most widespread problems that brake development of pilgrimage, a pilgrim infrastructure is developed not enough, in particular system of a transport service, subzero enterprise activity in the field of it, providing of the proper level of development of social infrastructure on a pilgrim Creation the cluster of tourism of pilgrim would be instrumental in forming and realization of competitive complex regional tourist products. Territorial societies of certain territories, representatives of small and middle business, which work in industry of tourism and concomitant spheres, private biasness which will be plugged in the system of grant of tourist and concomitant services in territorial clusters. Rich natural resource potential, historical and cultural heritage, advantageous territorial location and ecological state contribute to the development of the tourism industry of the Ternopil region. However, the tourist potential of the region is not fully used, since the main tourist objects and routes are not sufficiently equipped. Key words: pilgrimage, pilgrimage tourism, pilgrimage routes.

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Sianturi, Fricles Ariwisanto, Mina Kumari, and Erlina Laian. "Implementasi Algortima C4.5 Menentukan Pola Berangkatan Jamaah Haji." Jurnal Sains dan Teknologi 3, no. 2 (March 1, 2022): 66–70. http://dx.doi.org/10.55338/saintek.v3i2.260.

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Determination of the Hajj Pilgrim Departure Pattern is currently very much needed by the Haj organizers, especially at the Office of the Ministry of Religion Lubuk Pakam because the schedule of pilgrims' departure is still not regular, causing accumulation of data on pilgrims who will be departed to the holy land, but with The number of pilgrims who will depart for the pilgrimage is made to determine the pattern of Hajj departure with the C4.5 Algorithm to make it easier for the hajj organizer staff to determine what age should be sent to the holy land.

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Marshall-Green, Molly. "Book Review: A Pilgrim God for A Pilgrim People." Review & Expositor 88, no. 4 (December 1991): 488–89. http://dx.doi.org/10.1177/003463739108800452.

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Gerasimova, Victoria. "Pilgrimage to the Holy Land and Religious Diplomacy of USSR during the Cold War." ISTORIYA 12, no. 8 (106) (2021): 0. http://dx.doi.org/10.18254/s207987840015404-3.

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The paper deals with the issue of organization of pilgrimage trips of representatives of the Russian Orthodox Church of the Moscow Patriarchate to the Holy Land (Israel and Jordan) during the Cold War Era. The author argues that a number of foreign policy factors (primarily the struggle for Russian property and the tension of Soviet-Israeli relations) led to the opening of the opportunity to make Orthodox pilgrimage trips from the USSR to the Holy Land. The paper provides evidence that the Soviet government considered the possibility of regular dispatch of groups of Soviet pilgrims from among the “clergy and laity” already in 1956, whereas in reality the first group went only in 1964. Archpriest Mikhail Zernov's project on the restoration of pilgrimage trips from the USSR to the Holy Land that has not been analyzed before is introduced into academic circulation. The author examines the specifics of the composition of the pilgrim groups, and a description of pilgrims' activities, as well as the perception of the role of pilgrims by Soviet officials. The author comes to the conclusion that the establishment of the practice of sending pilgrim groups through the ROC MP became one of the USSR's foreign policy instruments in the Middle East, which provided an alternative to traditional diplomacy.

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Caponi, Francis J. "“I did not die, nor did I stay alive:” The Dark Grace of Nonexistence in Inferno XXXIV." Quaderni d'italianistica 35, no. 1 (January 15, 2015): 5–25. http://dx.doi.org/10.33137/q.i..v35i1.22349.

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In the final canto of Inferno, Dante confronts Dis, “la creatura ch’ebbe il bel sembiante” (XXXIV.18). In response, the poet declares: “Io non mori’ e non rimasi vivo; / pensa oggimai per te, s’hai fior d’ingegno, / qual io divenni, d’uno e d’altro privo.” (XXXIV.22-27) Beneath this apparently innocuous proclamation is a metaphysical “event” unique among Western letters, as the poet arrogates godly power and bestows on the pilgrim the experience of “existence” beyond the divine will. By this gracious gift of non-existence, the Pilgrim surpasses the mere corruption of Satan and his kingdom, and enters into a state of uncreation. Evidence of this unparalleled passage is found in the pilgrim’s absence of fear during his remaining time in hell.

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Chida, Nassime. "Guido da Montefeltro and the Tyrants of Romagna in Inferno 27." Romanic Review 112, no. 1 (May 1, 2021): 97–119. http://dx.doi.org/10.1215/00358118-8901827.

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Abstract This article uses historical scholarship on Guido da Montefeltro and medieval Romagna (Franceschini and Vasina) alongside Ovid’s Metamorphosis and the Serventese del 1277 to contextualize the question asked by the soul of Guido (about peace or war in Romagna) and the catalog of tyrants provided by the pilgrim in Inferno 27. It examines how Dante held Guido accountable for the intensification of warfare in Romagna and made an argument for the responsibility of military strategists in the consolidation of urban signorie. Dante’s assessment coincides with current historiography and shows his concerns about the formation of regional states. A recontextualization of Guido’s question reveals the targeted nature of the pilgrim’s response, in which the pilgrim presents Guido with the triumph of his enemies.

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von Heyking, John. "The Pilgrim City." Augustinian Studies 41, no. 2 (2010): 517–19. http://dx.doi.org/10.5840/augstudies201041247.

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Grant, Colin. "The Accidental Pilgrim." Modern Believing 36, no. 2 (April 1995): 27–33. http://dx.doi.org/10.3828/mb.36.2.27.

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Krabbenhoft, Kenneth. "Góngora's Stoic Pilgrim." Bulletin of Hispanic Studies 73, no. 1 (January 1996): 1–12. http://dx.doi.org/10.3828/bhs.73.1.1.

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McGlinn, Marguerite. "The Pilgrim Soul." English Journal 84, no. 4 (April 1995): 31. http://dx.doi.org/10.2307/819743.

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Milnes, Peter. "The Pilgrim Model." Transactional Analysis Journal 47, no. 3 (July 2017): 203–17. http://dx.doi.org/10.1177/0362153717711698.

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Buckley, Ann. "Celtic pilgrim saints." Early Music XXIX, no. 3 (August 2001): 467–68. http://dx.doi.org/10.1093/earlyj/xxix.3.467.

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Davis, Philip W., and Jacqueline Boles. "Pilgrim Apparition Work." Journal of Contemporary Ethnography 32, no. 4 (August 2003): 371–402. http://dx.doi.org/10.1177/0891241603253492.

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Packer-Fletcher, Dorothy. "Pilgrim, a Novel." Psychiatric Services 52, no. 8 (August 2001): 1115. http://dx.doi.org/10.1176/appi.ps.52.8.1115.

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Wei, Hao. "Pilgrim dark energy." Classical and Quantum Gravity 29, no. 17 (August 20, 2012): 175008. http://dx.doi.org/10.1088/0264-9381/29/17/175008.

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47

Golitzen, Alexander. "Pilgrim and Community." Spiritus: A Journal of Christian Spirituality 2, no. 2 (2002): 236–42. http://dx.doi.org/10.1353/scs.2002.0031.

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Jackowski, Antoni, and Valene L. Smith. "Polish pilgrim-tourists." Annals of Tourism Research 19, no. 1 (January 1992): 92–106. http://dx.doi.org/10.1016/0160-7383(92)90109-3.

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Kotze, Nico, and Tracey McKay. "South Africans Walking the Camino: Pilgrimage or Adventure." African Journal of Hospitality, Tourism and Leisure, no. 9(6) (December 15, 2020): 997–1011. http://dx.doi.org/10.46222/ajhtl.19770720-64.

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The Camino Pilgrimage to Santiago de Compostela is an institution that has been operative for more than 1200 years. The European summer months see hundreds of thousands of pilgrims, whether they be persons of faith, agnostics or even atheists, walking the different routes to the city of Santiago de Compostela in the north-west of Spain. To be officially recognised as a pilgrim, by the cathedral authorities, a participant must walk at least 100 km or travel 200 km by bicycle or on horseback along the route. Most carry their luggage with them, making them backpackers. They are usually on a tight budget, have flexible itineraries and opt for inexpensive basic accommodation. This explorative case study looks at the reasons why South Africans undertake the Camino. The results show that they represent a much older group as opposed to the typical Camino pilgrim or international backpacker. Unlike many other documented Camino pilgrims, men do not undertake the journey for religious or spiritual reasons; rather they embark on the trip to fulfil their leisure, recreational and adventurous inclinations. Their female counterparts see it as a personal challenge and a cathartic experience after having lived through a traumatic event. Lastly, some may use it as an opportunity to immerse themselves in their ancestral European heritage.

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Kunwar, Ramesh Raj, and Akash Adhikari. "A Study of Pilgrimage Tourism in Halesi, Khotang, Nepal." Journal of Tourism & Adventure 5, no. 1 (October 10, 2022): 97–129. http://dx.doi.org/10.3126/jota.v5i1.48740.

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Halesi is one of the most important pilgrimage tourism destinations of eastern Nepal. The purpose of this study is to highlight the culture, religion, belief, ritual, pilgrims’ behavior, ‘metempsychosis’ (story, legend and myth) and heritage of the Hindu, Tibetan Buddhist and Kirati (Rai) communities through the traditions (great and little tradition or textual, oral and transcendental cultural tradition) that play an important role for shaping the universe of power, place and people. Apart from these aspects of culture in Halesi, this research investigates how pilgrimage site has been commoditized into tourism destination which is what pilgrimage tourism talks about. This is a preliminary study of pilgrimage tourism in Halesi, Khotang, Nepal and provides room for further exploration. This study uses qualitative grounded theory to analyse pilgrimage tourism in Halesi, Khotang, which is a polyethnic pilgrimage place for three diverse groups with the respective religious beliefs executing holy rituals in accordance with their own customs. In order to carry out the research, a fieldwork was done for 38 days in Halesi. Data were gathered from different respondents including key informants, locals, hoteliers, priests, lamas, pilgrims, and visitors. The major data sources were open-ended inquiries and informal conversations. Halesi is found gradually transforming on several infrastructural development both in religion and tourism and is becoming a destination for pilgrims as well as non-pilgrims (secular tourists). As a result, the holy site attracted more numbers of pilgrims, thereby improving the economic situation of the local communities who were involved in the tourism industry which began to attract the attention of different stakeholders when they were able to know the significance of Halesi as a polyethnic pilgrimage tourism destination. It is noteworthy to quote “a tourist is half a pilgrim, if a pilgrim is half a tourist”.

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