Relevant bibliographies by topics / Pilgrims and pilgrimages – Israel

Academic literature on the topic 'Pilgrims and pilgrimages – Israel'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Pilgrims and pilgrimages – Israel"

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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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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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Vacaru, Cristian. "The Biblical Foundations of the Pilgrimage." International Letters of Social and Humanistic Sciences 65 (December 2015): 58–67. http://dx.doi.org/10.18052/www.scipress.com/ilshs.65.58.

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This paper aims to highlight some aspects concerning the phenomenon of religious pilgrimage, insisting on some biblical foundations of the pilgrimage phenomenon, as well as, in a theological approach, on its motivations and significance in Christianity. Religious pilgrimage centres on the desire to experience the encounter with God. Going on pilgrimage is an answer to this inner call: the pilgrim begins his journey with the awareness of being called by God. Some events and persons in the history of Israel anticipate and symbolize aspects and features of religious pilgrimage. The entire journey of the people of Israel through the desert was a pilgrimage made with the hope of reaching the Promised Land. Although during a pilgrimage may occur moments of wandering, difficulties, attempts and sometimes even desperation (events that can be also found in the pilgrimage of the chosen people), the experience of the pilgrimage is a celebration that profoundly marks the personality and spirituality of pilgrims.
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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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Lücking, Mirjam. "Travelling with the Idea of Taking Sides." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 175, no. 2-3 (July 12, 2019): 196–224. http://dx.doi.org/10.1163/22134379-17502020.

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Abstract Israel and Indonesia share no diplomatic relations, and considering Indonesia’s cordial bonds with the Palestinian Authority, Indonesian society is deemed to be critical of Israel. However, the ways in which Indonesians relate to ‘Others’ in Israel and Palestine are not monolithic. Indonesian perspectives on the Middle East are far more nuanced, as might be assumed from the largest Muslim society in the world, and the idea of ‘taking sides’ is challenged by encounters on the ground and by inter- and intra-religious rivalries. Contemporary pilgrimage tourism from Indonesia to Israel and the Palestinian Territories shows how Christian and Muslim Indonesians engage in conflictive identity politics through contrasting images of Israeli and Palestinian Others. Indonesian pilgrims’ viewpoints on these Others and on the Israel–Palestine conflict mirror the politicization and marketization of religious affiliation. This reveals peculiarities of the local engagement with global politics and the impact of travelling, which can inspire both the manifestation of enemy images and the blurring of identity markers.
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Shenar, Gabriele. "Indian-Jewish Shrine Hopping in Israel." Journeys 20, no. 1 (August 1, 2019): 98–129. http://dx.doi.org/10.3167/jys.2019.200106.

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Focusing on the aesthetic, moral, and affective economies of one-day multisite pilgrimage tours of Indian-Jewish Israelis to the tombs of tzaddikim (“righteous persons”) as well as venerated sites of biblical figures in Israel, the article explores how the neoliberal idea of entrepreneurial competitiveness assists in mobilizing and sustaining culturally valued moral and aesthetic inclinations. Furthermore, it foregrounds the “multisensoriality” of religiously defined practice, emotion, and belief and their role in the production of an Indian-Jewish ambiance and the narratives that it elicits. Clearly, throughout their pilgrimage, Indian-Jewish Israelis carve out their own spaces in which they author the sacred sites and cultural landscapes that they visit through aesthetic engagement, embodied ritual, and, more generally, sensory enactment. However, in order to achieve the desired ambiance, Indian-Jewish pilgrims must to some extent become entrepreneurs or consumers in Israel’s flourishing market of folk veneration both with regard to homegrown and imported saintly Jewish figures.
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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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Belyakova, Nadezhda. "Female Pilgrimage to the Middle East during Global Transformation, or How Lost Female Pilgrims in the Holy Land Fell in the Sphere of Soviet Interests." ISTORIYA 12, no. 8 (106) (2021): 0. http://dx.doi.org/10.18254/s207987840016651-5.

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The research focuses on establishing and personifying the rather shady and marginal group of “Russian female pilgrims” that decided to stay in the Holy Land in 1910—1920’s and caught the attention of the Soviet Ministry of Foreign Affairs after the formation of the state of Israel. In our research, we are introducing previously unpublished documents that give us the opportunity to examine this marginal group of elderly, religious women, who unexpectedly became acting figures in the Soviet-Israeli diplomatic relations and the Soviet struggle for Russian property in Palestine. The interest of the Soviet Ministry of Foreign Affairs in attaining property that previously belonged to institutions and representatives of the Russian Empire in Palestine naturally sparked the USSR’s keen interest in Russian nuns and female pilgrims in the region. The condition under which these women were granted Soviet citizenship was the recognition of Patriarch Alexius I of Moscow, which in itself is an expression of the new role, played by the Russian Orthodox Church under Stalinist leadership in the international (namely — Middle Eastern) arena. In this research paper we will demonstrate the mechanism of discussion and decision-making within the Soviet institutions, which pertained to the granting of a special kind of citizenship, one that officially forbade the entrance to the USSR. Among the documents published is the list of the female pilgrims, who lived in the Holy Land in 1952 and who were willing to receive Soviet citizenship.
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Kunwar, Bhim Bahadur. "Impact of COVID-19 on Pilgrimage Tourism: A Case Study of Lumbini, Nepal." Journal of Tourism & Adventure 4, no. 1 (November 7, 2021): 24–46. http://dx.doi.org/10.3126/jota.v4i1.40637.

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The coronavirus outbreak is troubling the pilgrimage tourism industry in terms of economic, social, food, employment, and spiritual faith as pilgrimage activities are being stopped during the pandemic. The COVID-19 restriction and the nationwide lock-down has made it a very difficult time for pilgrims to stop the travel movement and this has made a big worry for government around the world. The pilgrimage tourism in Mecca, Vatican City, Israel, and India has been affected much by pandemic as gathering in the pilgrimage sites have been restricted since the year 2020. Lumbini one of the most important pilgrimage site, which is also a UNESCO-listed World Heritage site in Nepal, and has a significant contribution to the national economy. This research uses Lumbini, Nepal, the birthplace of Lord Buddha, to explore the impact of novel coronavirus on pilgrimage tourism and discusses the challenges experienced by Buddhist pilgrim, monks and nuns in different monasteries in 2020 and during the first quarter of the year 2021. The research is qualitative. The study is based on both primary and secondary data gathered through interviews with the related stakeholders and the review of several relevant secondary sources. The outcomes of the research illustrate that pilgrimage tourism has been extremely affected by coronavirus and lock-down causing multiple effects on social creation, economic and holy activities, and daily lives of the monks and nuns in Lumbini.
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Fteiha, Bashar, Tawfiq Abul Al-Rub, Eli Schwartz, and Tamar Lachish. "Morbidity among Arab–Israeli and Palestinian Hajj Pilgrims: A Prospective Study." American Journal of Tropical Medicine and Hygiene 104, no. 4 (April 7, 2021): 1596–601. http://dx.doi.org/10.4269/ajtmh.20-1460.

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ABSTRACTThousands of Palestinian and Arab–Israeli pilgrims travel to Mecca each year to complete their pilgrimage. To the best of our knowledge, no previous studies have characterized the infectious and noninfectious morbidity among Arab–Israeli or Palestinian Hajj pilgrims. Thus, we designed and conducted an observational questionnaire-based study to prospectively investigate the occurrence of health problems among these Hajjis who traveled to complete their Pilgrimage during 2019 Hajj season. For the purpose of the study, questionnaires were distributed to Hajj pilgrims at three different time occasions—before travel, inquiring on demographics and medical comorbidities; and 1 and 4 weeks after returning recording any health problems encountered during or after travel. Initial recruitment included 111 Hajjis. The mean age of responders was 49.5 (±9.1) years, with a Male:Female ratio of 1.3:1. The mean travel duration was 18.7 (13–36) days. Altogether, 66.3% of the pilgrims reported at least one health problem during and after the trip, of which 38.6% sought medical attention. Five (4.8%) hajjis were hospitalized, including life-threatening conditions. Cough was the most common complaint (53.8%), and 11.5% also reported fever. Pretravel counseling was associated with reduced outpatient and emergency room visits. We therefore concluded that a high rate of morbidity was reported among this cohort of Hajj pilgrims with a morbidity spectrum similar to pilgrims from other countries. Pretravel consultation with the purpose of educating the pilgrims on the health risks of Hajj may help reduce the morbidity for future Hajj seasons.
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Dissertations / Theses on the topic "Pilgrims and pilgrimages – Israel"

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

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

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

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

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

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

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

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

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

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Kelner, Shaul. "Almost pilgrims : authenticity, identity and the extra-ordinary on a Jewish tour of Israel /." Ann Arbor, MI : University Microfilms, 2002. http://proquest.umi.com/dissertations/preview/3063843.

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Books on the topic "Pilgrims and pilgrimages – Israel"

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PILGRIM IN ISRAEL. [Place of publication not identified]: MILTON CONTACT Limited, 2016.

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Israel--a spiritual travel guide: A companion for the modern Jewish pilgrim. Woodstock, Vt: Jewish Lights Publ., 1998.

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Israel: A biblical tour of the Holy Land. Tulsa, Okla: Albury Pub., 2000.

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A pilgrim's guide to the Holy Land: Israel and Jordan. 3rd ed. Suffolk, England: Pilgrim, 2010.

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Let's go to Israel: A Christian guide to the Holy Land. Lee's Summit, Missouri: Father's Press, 2012.

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1772-1811, Naḥman of Bratslav, ed. Die Fahrt des Rabbi Nachman von Brazlaw ins Land Israel (1798-1799): Geschichte, Hermeneutik, Texte. Tübingen: J.C.B. Mohr (Paul Siebeck), 1997.

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Pilgrim preacher: Palestine, pilgrimage and preaching. London: Melisende, 2004.

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The road to Zion: Travellers to Palestine and the land of Israel. Carberry, Scotland: Handsel Press, 1995.

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Isir, Robert. Misi perjalanan kenabian dari ujung bumi Papua kembali ke Yerusalem: Partisipasi perdana orang Papua dalam Perayaan Pesta Pondok Daun Israel di Yerusalem, Oktober 2005. Kotaraja, Jayapura: Komite Jaringan Doa Sahabat Papua, 2006.

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1929-, Wilkinson John, Hill Joyce Prof, and Ryan William F. 1925-, eds. Jerusalem pilgrimage, 1099-1185. London: Hakluyt Society, 1988.

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Book chapters on the topic "Pilgrims and pilgrimages – Israel"

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

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Chevez, Agustin. "No Pain, No Gain." In The Pilgrim’s Guide to the Workplace, 21–23. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-4759-9_6.

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AbstractHaving a rule or prescribed manner in which distance should be covered is a common feature among most pilgrimages. Rarely are these intended to improve the comfort or welfare of the pilgrim, in most cases, it’s quite the opposite. For example, a Tibetan pilgrimage requires pilgrims to perform body-length prostrations along a rocky path for 50 km – suffering is a necessary part of the journey [9]. Whereas most of us hope to be saved from pain, others hope to be saved through pain [10].
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Liebelt, Claudia. "Becoming Pilgrims in the Holy Land: On Filipina Domestic Workers’ Struggles and Pilgrimages for a Cause in Israel." In Diasporic Journeys, Ritual, and Normativity among Asian Migrant Women, 41–63. Routledge, 2019. http://dx.doi.org/10.4324/9781315873930-3.

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

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

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

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

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

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

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This chapter looks at how modern developments have made the pilgrimage more accessible and given rise to a new cohort of ‘pensioner pilgrims’ who make numerous circuits, often sleeping in customised cars and supported by their pensions. The chapter also looks at other developments that encourage repeated performance, from status symbols that indicate one has done 100 pilgrimages, to a ranking system among pilgrims. It explores themes of status and examines how every pilgrim can determine their own ways of performance and thereby create a sense of personalised autonomy and authority. The chapter also indicates how issues of competition also play a part in this process. It introduces various pilgrims met during fieldwork, showing why and how they perform numerous pilgrimages in Shikoku and how they talk about addiction, ‘Shikoku illness’, and faith.
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Grau, Marion. "Encountering Pilgrims." In Pilgrimage, Landscape, and Identity, 89–112. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197598634.003.0005.

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