Journal articles on the topic 'Pilgrims and pilgrimages – Israel'
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1
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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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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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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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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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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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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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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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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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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Briks, Piotr Mieszko. "Christian Worship at the Tomb of the Prophet Samuel on Mount Joy." Biblical Annals 11, no. 3 (July 16, 2021): 519–46. http://dx.doi.org/10.31743/biban.12323.
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One of the exceptionally interesting examples of a living biblical tradition, maintained by Christian, Muslim and Jewish pilgrims for over sixteen hundred years, is the history of St. Samuel monastery on the Mount of Joy. The shrine was founded in the Byzantine period, but its heyday falls on the period of the Crusades. It was from here, after the murderous journey, that the troops of the First Crusade saw Jerusalem for the first time. The knights were followed by more and more pilgrims. On the hill, called Mons Gaudii, the Premonstratensians built their monastery, which in time became a real pilgrimage center. Based on the preserved traces, the author reconstructs the Christian chapters of the history of Nabi Samuel. He recalls people, events and traditions related to it, and also the accounts of pilgrims coming here.Christians left the Mons Gaudii probably at the end of the 12th century. Worship of the prophet Samuel were taken over by Muslims and Jews. For the latter the Tomb of Prophet Samuel became one of the most important places of pilgrimage, in some periods even more important than Jerusalem itself. There were numerous disputes and conflicts about holding control over this place, there were even bloody battles. In 1967 this place was taken by the Israeli army. Over time, a national park was created in the area around the mosque, in the mosque itself was established a place of prayer for Jews, and a synagogue in the tomb crypt. A slightly forgotten sanctuary began to warm up emotions anew.
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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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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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Leppäkari, Maria. "Protestant pilgrimage to Jerusalem: preparations for the kingdom of God in apocalyptic rhetoric strategy." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 131–38. http://dx.doi.org/10.30674/scripta.67287.
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The vast majority of sacred shrines and holy sites host pilgrims united by strong degrees of cultural homogeneity. But Jerusalem differs on this point- it draws pilgrims from a vast multitude of nations and cultural traditions since the city is considered holy by three major religious traditions: Judaism, Christianity and Islam. The representatives of these traditions go partly to different places at different times where they are engaged in different forms of worship. Often these visits are marked by clashes at the holy places. The notion of Jerusalem in religious belief is constructed by the transmission of various representations concerned with the image of the city. For Western Christianity today, Jerusalem is not only important because of the things which Jesus of Nazareth, according to the tradition, did there. For many Christians Jerusalem is vitally important because of the apocalyptic promise Jesus left his followers with: I'll be back! Therefore, the position of Jerusalem in the religious end-time play is crucial, since apocalyptic representations of the New Jerusalem motivate contemporary believers to make a pilgrimage to Jerusalem, and to partake actively in political disputes about the Israeli—Palestinian conflict.
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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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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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Mruk, Wojciech. "Jerozolima – święte miasto w średniowiecznych przewodnikach dla pielgrzymów." Peregrinus Cracoviensis 28, no. 4 (2017): 91–114. http://dx.doi.org/10.4467/20833105pc.17.007.16228.
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Jerusalem – a holy city in medieval guidebooks for pilgrims A literary genre, typical for the high and late Middle Ages, connected with pilgrimages to the Holy Land, were lists of holy places. The tradition of making such brief, impersonal, and often anonymous catalogues of places worth visiting dates from the 12th century. Such registers were prepared for people guiding pilgrims or even pilgrims themselves who travelled from Europe to the East. That is why, the literature tends to treat works of that type as “guidebooks”. Comparison of three medieval guidebooks i.e. Descriptio de locis sanctis by Rorgo Fretellus (ca. 1137), and two anonymous textes: Les sains pelerinages que l’en doit reqquerre el la Terre Sainte (ca. 1229–1239) and Peregrinationes totius Terrae Sanctae (1491) allows us to analyse changes of pilgrims’ needs and expectations. Creation and collapse of crusaders’ states, as well as development of Ayyubid and Mamluk empires changed political situation in the Holy Land and had a serious impact on pilgrimage movement. Forced modification of pilgrims’ routes took place during decades of important changes of piety of Latin Christians, so pilgrims needed updated guidebooks.
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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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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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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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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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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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Richardson, J. C. "Royal British Legion War Grave Pilgrimages: A Medical Escort’s Perspective." Journal of The Royal Naval Medical Service 85, no. 3 (December 1999): 139–44. http://dx.doi.org/10.1136/jrnms-85-139.
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SummaryThe Royal British Legion organises pilgrimages to nearly all parts of the world where British servicemen and servicewomen and their allies fought and died. The Pilgrimage Department has taken thousands of widows, other relatives, veterans and friends to visit the grave of a loved one or comrade buried overseas. The parties of pilgrims are escorted by Service medical officers and nurses of the Regular and Reserve Armed Forces. The role of the medical escort is described.
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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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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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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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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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Saridi, Ardiyamsi Sarmoko, Yoga Setyo Wibowo, and Era Anggela. "Strategi Komunikasi, Inovasi, dan Mitigasi Penyelenggaraan Ibadah Haji dan Umrah di Masa Pandemi." Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) 7, no. 2 (December 6, 2021): 156–69. http://dx.doi.org/10.18784/smart.v7i2.1371.
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In the Covid-19 pandemic era, all national to international aspects has been affected, including religious activities such as the implementation of Hajj and Umrah. Saudi Arabia through The Ministry of Hajj and Umrah only allows domestic pilgrims in 2020. This has caused the Indonesian Government to cancel Hajj departures, thus prolonging the queue of pilgrims in Indonesia. The Indonesian Ministry of Religion needs to adjust the Hajj and Umrah policies in the pandemic era, by designing a message communication strategy, innovation and Hajj mitigation for prospective pilgrims. Problems and challenges in communicating the message, including differences knowledge of prospective pilgrims regarding Hajj procedures, the dominance of elderly prospective pilgrims, education levels, and various demographic characteristics of socio-economic need to be considered. This article aims to describe the expectations of prospective pilgrims for the 2021 hajj departure and how the right model of communication, innovation and mitigation strategy for hajj and umrah during the pandemic. This research method uses a mix-method approach through a survey involving 1201 prospective pilgrims from 34 provinces in Indonesia using telesurvey methods and literature studies. This research found that prospective pilgrims have high expectations (9.17 from 10) for the 2021 Hajj departure. In communicating information related to the implementation of the hajj and umrah pilgrimages during the pandemic, the government needs to produce clear, meaningful, one narrative, empathetic, consistent and contextual message. In addition, it also build harmonization of communication through the family system between government institutions, as well as providing guidance related to health protocols and emotional support by hajj officers and scholars to prospective pilgrims who get cancelation on hajj departure.
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Farahdina, Silfia Nurul, Mirwan Surya Perdhana, and Lusi Rachmiazasi Masduki. "Kepuasan jamaah haji Kabupaten Rembang menggunakan Importance Performance Analysis (IPA)." Management and Business Review 5, no. 2 (November 14, 2021): 294–309. http://dx.doi.org/10.21067/mbr.v5i2.5930.
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The Indonesian government's service for organizing regular pilgrimages from year to year still shows various problems. This study aims to determine the satisfaction of the pilgrims by analyzed the quality of service for Hajj group 56 at Rembang Regency in 2019, as well as to determine the aspects to improve the quality of Hajj services. The data used in this study was primary data obtained from a survey conducted by distributing questionnaires to the Hajj group 56 pilgrims in 2019 in Rembang Regency. The methodology used in this research was Importance Performance Analysis (IPA) method. The results of the analysis show that the highest value of satisfaction was found in the dimensions of physical evidence (tangibles), namely lodging accommodations in Mecca and Medina. While the lowest satisfaction value was found in the empathy dimension.
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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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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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Widera, Michał Adam. "Pilgrimages from the District of Wieluń to the Jasna Góra Monastery (1921–1939)." Studia Teologiczno-Historyczne Śląska Opolskiego 41, no. 2 (December 16, 2021): 191–210. http://dx.doi.org/10.25167/sth.3690.
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Deep religiousness, beside a typically agricultural character of employment, was one of the most distinguishing features of the inhabitants of the district of Wieluń. It was manifested by i.e., a huge engagement in new forms of Christian ministry, which were initiated in circumstances of unrestricted activity of the Catholic Church after 1918. Irrespectively of it, the inhabitants of the Wieluń district were characterised by deep Marian piety, which was expressed in many ways. Beside their participation in services devoted to Our Lady, engagement in the Confraternity of the Rosary, distribution of magazines devotedto this issue as well as special respect paid to images of Our Lady, they took part in numerous pilgrimages. The Jasna Góra Monastery was the main goal of pilgrims. The faithful of this area accounted for the biggest group among all the groups from the whole Diocese of Częstochowa taking part in pilgrimages to the city of Częstochowa.
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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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Aldahawi, Hanaa Ali. "Big Data Analytics Strategy Framework: A Case of Crowd Management During the Hajj Pilgrimage, Mecca, Saudi Arabia." Bioscience Biotechnology Research Communications 14, no. 4 (December 25, 2021): 1975–84. http://dx.doi.org/10.21786/bbrc/14.4.88.
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The objective of the present study was an investigation of applications of big data analytics in Hajj and Umrah for pilgrims, who come to Saudi Arabia every year for tourism and observation of religious rites as per the sacred beliefs of Islam. It has now become a necessity to see more applications of big data analytics in these pilgrimages because of the growing number of people every year. Therefore, crowd control, crowd management and conflict management are essential for reduction of stress, troubles, fatalities, accidents, theft and possible deaths during Hajj and Umrah events. Developing a predictive data analytic model for Hajj and Umrah will improve the efficiency, gross domestic product (GDP), surveillance, revenue generation, opportunities and satisfaction for the pilgrimages. In this paper, review of big data tools was presented along with their use in the decision support system and how it can be used for surveillance and crowd management. A robust big data framework applicable for Hajj and Umrah events was also presented in this paper. This was meant to aid seamless adoption and implementation of big data applications across sectors and government parastatals involved in Hajj and Umrah. The presented framework was also included all the relevant use cases related to these pilgrimages.
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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.