Статті в журналах: "War Pilgrimage"

1

Walter, Tony. "War Graves Pilgrimage." Bereavement Care 12, no. 3 (December 1993): 26–29. http://dx.doi.org/10.1080/02682629308657313.

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2

Gerasimova, Victoria. "Bishop Methodian Campanian and the Practice of Pilgrimage to the Holy Land of the Russian Emigration: (Re)Invented Tradition." State Religion and Church in Russia and Worldwide 38, no. 4 (2020): 294–317. http://dx.doi.org/10.22394/2073-7203-2020-38-4-294-317.

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The paper deals with the Russian émigrés’ pilgrimage to the Holy Land after the Second World War. The author analyzes the phenomenon of the restoration of group pilgrimages as a process of reinventing the pilgrimage tradition first developed mainly in the peasant milieu at the turn of the twentieth century. The annual trips from France organized by Bishop Methodian Kulman served as the basis for the new pilgrimage movement and the formation of a new community of “co-pilgrims”, uniting Russian Orthodox emigrants from all over the world. Perceived as a romantic ideal, the old peasant pilgrimage to Palestine became a source of new meanings for pilgrims in the second half of the 20th century. The author explores the process of gradual ritualization and formalization of the trips; the reconstruction of the Russian mental map of the Holy Land; the use of the pilgrimage as a way to cope with longing for the lost homeland and seeking authenticity by reproducing institutions of the past. The pilgrimage, interpreted as a spiritual ideal, became one of the ways to consolidate the Russian emigration.

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3

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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4

Tingle, Elizabeth. "SACRED LANDSCAPES, SPIRITUAL TRAVEL: EMBODIED HOLINESS AND LONG-DISTANCE PILGRIMAGE IN THE CATHOLIC REFORMATION." Transactions of the Royal Historical Society 28 (November 2, 2018): 89–106. http://dx.doi.org/10.1017/s0080440118000051.

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ABSTRACTLong regarded as a medieval tradition which declined into insignificance after Luther, pilgrimage expanded considerably from the mid-sixteenth century, until well after 1750. This paper examines long-distance journeys to shrines, rather than sacred sites themselves, to explore how landscapes travelled were perceived, experienced and used by pilgrims in the Counter-Reformation. Using theory such as phenomenology, the focus is on autobiographical accounts of pilgrimages to two case-study sites, the Mont Saint-Michel in Normandy, northern France, and Santiago de Compostela in Galicia, north-west Spain, roughly between 1580 and 1750. These were shrines with origins in the early medieval period and which attracted a clientele over long distances. These pilgrimages were also in some way affected by religious conflict in the sixteenth century, whether by direct attack by Huguenots as at the Mont, or by war-time disruptions of its routes as with Compostela, as well as the theological and polemical attacks on the practice of pilgrimage itself by Protestant authors. Pilgrimage studies have examined ‘place’ – the shrine – but a focus on ‘landscape’ allows for a consideration of wider religious and cultural contexts, relations and experiences in this period of religious change.

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5

Bombardier, Alice. "War Painting and Pilgrimage in Iran." Visual Anthropology 25, no. 1-2 (January 2012): 148–66. http://dx.doi.org/10.1080/08949468.2012.629577.

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6

Shapovalov, Mikhail S., and Dzmitry L. Shevelev. "“Do Not Allow Common People ... to Saunter Abroad without Purpose Year on Year”: The Privy Councillor A. I. Temnitsky’s Note on Russian Pilgrims (1910)." Herald of an archivist, no. 2 (2020): 414–26. http://dx.doi.org/10.28995/2073-0101-2020-2-414-426.

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The article introduces a note about Russian pilgrims, written by the privy councillor A. I. Temnitsky on January 26, 1910. The original text is stored in the files of the Imperial Orthodox Palestine Society in the Archive of Foreign Policy of the Russian Empire. Substantial analysis of the source accompanies its publication. The document is being introduced into scientific use for the first time with minor abbreviations that do not affect its style or content. The identity of the note’s author has not been established; it is known that Temnitsky owned land in the Minsk gubernia and lived in Kiev for a time. The article is to characterize this source on the pilgrimage policy of the Russian Empire found in the archival file “Correspondence on transportation of pilgrims and on pilgrims’ daily routine en route to Jerusalem, 1897-1914.” The hypothesis about the crisis of the pilgrimage policy of the Russian Empire on the eve of the First World War has been tested with traditional methods of historical science: comparative, historical, problem-chronological, retrospective. The note of Temnitsky enables to correct the existing ideas on pilgrimage practices of the Orthodox believers from the Western gubernias of the Russian Empire. The document offers a different view on the Russian pilgrimage policy of the early 20th century, undermines the researchers’ arguments that it was the conservative part of that Russian society that supported the activation of pilgrimage activities in Russia. The publishers underscore the value of the suggestion made by Temnitsky: Russia should have its own chapel in the Church of the Holy Sepulcher and extend the activities of the Russian Ecclesiastical Mission to Egypt. The publishers conclude that Temnitsky’s note gives researchers an alternative point of view on the organization of Russian pilgrimages on the eve of the First World War and demonstrates systemic problems in the implementation of the Russian pilgrimage policy that contrast with increased statistics on the entry of Russian subjects in Palestine.

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7

Morawska, Lucia. "The Curious Chasidic Pilgrimage to Lelov, Poland." Central Eastern European Review 8, no. 1 (December 1, 2014): 68–82. http://dx.doi.org/10.2478/caeer-2014-0001.

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Abstract This paper discusses a Chasidic pilgrimage movement focused on Lelov, which lies south of Cracow. Pilgrimage has always been a major part of Jewish tradition, but for many years during the Cold War it was possible only for a devoted few to return to Poland. With the collapse of Communism, however, pilgrimage sites in Central and Eastern Europe have become much more accessible and consequently ultra-orthodox Jews have created a ‘return movement’.

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8

Murakami, Kyoko. "Commemoration reconsidered: Second World War Veterans’ reunion as pilgrimage." Memory Studies 7, no. 3 (June 17, 2014): 339–53. http://dx.doi.org/10.1177/1750698014530623.

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This article recognises the crucial role cultural and social contexts play in shaping individual and collective recollections. Such recollections involve multiple, intertwined levels of experience in the real world such as commemorating a war. Thus, the commemoration practised in a particular context deserves an empirical investigation. The methodological approach taken is naturalistic, as it situates commemoration as remembering and recollection in the real world of things and people. I consider the case of a war veterans’ reunion as an analogy for a pilgrimage, and in that pilgrimage-like transformative process, we can observe the dynamics of remembering that is mediated with artefacts and involves people’s interactions with the social environment. Furthermore, remembering, recollection and commemorating the war can be approached in terms of embodied interactions with culturally and historically organised materials. In this article, I will review the relevant literature on key topics and concepts including pilgrimage, transformation and liminality and communitas in order to create a theoretical framework. I present an analysis and discussion on the ethnographic fieldwork on the Burma Campaign (of the Second World War) veterans’ reunion. The article strives to contribute to the critical forum of memory research, highlighting the significance of a holistic and interdisciplinary exposition of the vital role context plays in the practice of commemorating war.

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9

Müller, Retief. "War, Exilic Pilgrimage and Mission: South Africa's Dutch Reformed Church in the Early Twentieth Century." Studies in World Christianity 24, no. 1 (April 2018): 66–81. http://dx.doi.org/10.3366/swc.2018.0205.

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The main subject of inquiry here is the interrelationship between war, mission and exile in South Africa's Dutch Reformed Church at the turn of the twentieth century. The first setting of note is the Anglo—Boer War (1899–1902) when a group of Boer soldiers decided to form the Commando's Dank Zending Vereniging (Commando's Thanksgiving Mission Society) after visiting a Swiss missionary station in the northern Transvaal. Next follows Boer experiences of exile on the islands of St Helena, Ceylon and elsewhere as prisoners of war. A number of these POWs were evangelised and recruited for mission through revivalist sermons preached by their chaplains. After their return, a substantial number of ex-POWs signed up for the DRC's missionary enterprise into wider Africa, most prominently Nyasaland. The missionary experience itself often lasted for several decades. These missionaries did not refer to their life contexts as pilgrimages as such, but they often described the mission field as a place of danger and adventure populated by wild and dangerous people and animals. This article therefore suggests that the missionary careers of the Anglo—Boer War recruits approximate voluntary sacred exile, which in having originated from their forced exile as POWs acquires a pilgrimage-like character.

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10

Lin, Wei-Ping. "Virtual Recentralization: Pilgrimage as Social Imaginary in the Demilitarized Islands between China and Taiwan." Comparative Studies in Society and History 56, no. 1 (December 19, 2013): 131–54. http://dx.doi.org/10.1017/s0010417513000649.

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AbstractDrawing on ethnography from Mazu, a group of demilitarized islands between China and Taiwan, this article argues that contemporary pilgrimage is an imaginative work that generates hope and potentialities for the increasingly marginalized islanders. I explore the imaginative qualities of the rituals, qualities that I refer to collectively as “virtual recentralization.” “Recentralization” connotes the islanders' longing to regain their Cold War status as the focal point between China and Taiwan, even though the desired goal can only be “virtual” as cross-strait tensions continue to diminish. These pilgrimages, with their eclectic, improvisatory, and novel forms, differ from traditional pilgrimages in important ways: rather than transmitting permanent and solid religious values, they are oriented towards performance and are imbued with elements of fiction and fantasy. They are the means by which the Mazu islanders, in this neoliberal era, imagine their future, reconfigure political, economic, and religious space, and forge new connections between China, Taiwan, and even the wider world.

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11

Ioh, Hideyuki. "The Calendar in Pre-Islamic Mecca." Arabica 61, no. 5 (July 22, 2014): 471–513. http://dx.doi.org/10.1163/15700585-12341319.

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In pre-Islamic times, pilgrimages were made to sanctuaries in various regions of Arabia. Feasts connected with idolatry and annual fairs were held at convenient seasons of the year. To keep all these events in order, a lunisolar calendar was used, and the calendar adjuster of the Banū Kināna was charged with intercalation (nasīʾ). They inserted a leap month according to the same cycle as the Jewish calendar. Though it was exceptional, in emergency situations (e.g. the war of Fiǧār), they would postpone a sacred month, set to guarantee the safety of pilgrims. In the first decade of hiǧra calendar, in fact, three leap months were inserted immediately after ḏū l-ḥiǧǧa of 1/623, 3/625, and 6/628. On the occasion of the pilgrimage lead by Abū Bakr in 9/631, the leap month was not inserted, and in the following year at the Farewell Pilgrimage, Muḥammad formally abolished intercalation. The day that Muḥammad arrived in Medina was, if the account reported by Ibn Isḥāq is correct, 28th June 622, and the battle of Badr was 2 months earlier than in the standard correspondence.

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12

MOKO, Aika. "Veterans' Pilgrimage and the ^|^ldquo;Trivialization of War^|^rdquo;." Japanese Sociological Review 63, no. 4 (2013): 569–84. http://dx.doi.org/10.4057/jsr.63.569.

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13

Joseph J. Fahey. "A Peace Pilgrimage: From Total War to World Community." U.S. Catholic Historian 27, no. 2 (2009): 45–60. http://dx.doi.org/10.1353/cht.0.0007.

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14

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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15

Denys, Łukasz. "Kiedy sacrum sprofanowano, czyli sanktuarium św. Anny w czasie II wojny światowej." Studia nad Autorytaryzmem i Totalitaryzmem 38, no. 2 (March 28, 2017): 109–18. http://dx.doi.org/10.19195/2300-7249.38.2.6.

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WHEN SACRUM WAS DESECRATED, THAT IS ST. ANNA’S SANCTUARY DURING SECOND WORLD WARThe Anastazy Piotr Polanko’s monograph “The Franciscans in Annaberg during second World War” is anew publication concerning the history of the Annaberg’s cloister just before the2nd World War and during the war. It has been published by St. Antony’s Franciscan Publisher in 2013. It was elaborated on the basis of archives of Annaberg’s Franciscan cloister. The author had to make an effort to translate the remaining documents from German. In his book he presents biographies of friars who lived in the cloister during first years of war, their ministry work with number of statistics regarding trips, sermons, retreats, pilgrimage movement, and then the moment of their exile from Annaberg and gaining the church property by Nazis. You can also find information about father Franciszek Dusza’s work who was then arector. In his work, despite some obscurities, Polanko clearly presents tragic history of war, when the sanctuary could not be used as atemple, and the German authorities tried to repress the pilgrimage journeys. This is asignificant publication for those interested in Annaberg history, the sanctuary or the Franciscan Wrocław province.

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16

Andrews, Stuart. "Pilgrimage to Waterloo: Lake Poets and the Duke." Romanticism 23, no. 1 (April 2017): 53–61. http://dx.doi.org/10.3366/rom.2017.0306.

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Southey's 2000-line poem, The Poet's Pilgrimage to Waterloo, was published two centuries ago, in 1816. It does not offer a narrative of the battle, but rather reflections on war – prompted by a visit to the battlefield. Yet in another sense, Coleridge, Southey and Wordsworth all made a pilgrimage to Waterloo in their changing assessment of Arthur Wellesley, first Duke of Wellington, starting with his involvement in Spain's Guerra de la Independencia – Britain's Peninsular War. Elsewhere I have addressed the Lake Poets’ enduring commitment to the libertarian cause of the Spanish and Portuguese peoples – a decade after all three had supposedly abandoned their youthful liberal principles. This article draws on the Lake Poets’ poetry, polemical prose and correspondence in order to trace their shifting judgments on the Duke from his part in the notorious Convention of Cintra (1808) to his victory at Waterloo seven years later.

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17

Scates, Bruce. "In Gallipoli's Shadow: Pilgrimage, memory, mourning and the great war." Australian Historical Studies 33, no. 119 (April 2002): 1–21. http://dx.doi.org/10.1080/10314610208596198.

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Dubisch, Jill. "“Forget the War, Remember the Warrior”: A Veteran's Healing Pilgrimage." Anthropology News 50, no. 5 (May 7, 2009): 10. http://dx.doi.org/10.1111/j.1556-3502.2009.50510.x.

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19

Arbay, Evi Aryati. "DEVELOPMENT OF BIAK’S WAR TOURISM." Journal of Tourism Destination and Attraction 9, no. 1 (March 19, 2021): 91–98. http://dx.doi.org/10.35814/tourism.v9i1.1868.

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Background and Goals The Battle of Biak that took place in 1944 between the United States Army and the Japanese Army left the area of Biak in the Province of Papua with abundant remnants of war. Some years after the battle, the area became an international destination for war tourism with visitors especially originated from Japan. Tourists normally visited the battle zone for pilgrimage purposes and commemoration of the loved ones losing their lives in the battle. As time went by, Biak war tourism started to decline as pilgrimage trips to the area became rare. Special measurements should be made to help revitalize this historical zone. Methods An exploratory study on Biak’s war tourism has been undertaken using a qualitative method which focused on ethnographic approach. The study adopted a perspective that tried to find out the underlying potentials of Biak’s war tourism which offered the historical battle fields in the war zone. In the study, some observations were made which includes mapping of battle fields, and bulks of war remnants—both secured and taken care of or left in situ. The researcher also made some in-depth interviews with the Japanese pilgrims to identify the motives of their visit, and with some local people which serve as curators, caretakers, or keepers of war remnant and descendants of local people who inherit the historical stories of what happened in the area. Expected Results/ Conclusion/ Contribution The result of the study suggested that the flow of Japanese pilgrim visits to Biak were unable to assure sustainable visit in terms of war tourism. That’s because the pilgrims were people who had close connection and was associated with the soldiers killed in the battle zone. They certainly had a deep intention of visiting the battle zone for sentimental reasons, and coupled with the wish to perform cultural ritual for respecting their beloved ancestor. As time passed, the descendants of the war casualties aged themselves and their younger generation does not have the same sentimental feeling with their elders towards the casualties of Biak War and therefore they had lower interest in making the pilgrimage to the battle zone and this led to a drastic decline of the battle zone visits. Meanwhile, potential tourists not associated with the war or the war zone do not come in a significantly big number. Yet, Biak still has the potentials to develop the tourism with a different approach and more aggressive marketing efforts which can grow potential travellers’ interest in tourism in general and Biak’s war tourism in particular. Both tangible (such as war remnants) and intangible (such as the rituals, festival, history) cultural heritages of the war zone can be smartly developed along with development of thanatourism and dark tourism naturally invented from the said historical war zone. Above all, owing to the special geographical location, Biak can be developed into a Pacific War Trail.

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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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21

Shekarchi, Ahmad. "The History in Procession." Anthropology of the Middle East 17, no. 2 (December 1, 2022): 97–117. http://dx.doi.org/10.3167/ame.2022.170207.

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This article investigates emerging patterns of pilgrimage in the context of Shiʿite Islam and studies the case of Arbaʿyin based on two weeks of participatory observation, walking from the al-Faw peninsula in the far south of Iraq to the city of Karbalâ. I identify three narratives in this pilgrimage—tribal, ideological and orthodox—and discuss their commonalities and differentials. The maʿāzīb system of the tribal narrative is the core of the comparison, yet each narrative is interrelated with the others through the central themes of war, political Islam and religious seminaries. In the last section, I explore recent transformations of these themes as well as the pilgrims’ configuration. The tribal narrative of Arbaʿyin presents itself as a rival to the ideological narrative pilgrimage. Although this narrative is based on the social structure of a tribal system, it struggles with new transformations and challenges in form and content.

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Karamihova, Margarita, and Galia Valtchinova. "Talking War, “Seeing” Peace: Approaching the Pilgrimage of Krastova Gora (Bulgaria)." History and Anthropology 20, no. 3 (September 2009): 339–62. http://dx.doi.org/10.1080/02757200903112545.

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Evi Aryati Arbay and Bambang Shergi Laksmono. "Tangible and Intangible Cultural Heritage in Support to Post-war Biak Tourism." Technium Social Sciences Journal 14 (November 19, 2020): 727–34. http://dx.doi.org/10.47577/tssj.v14i1.2040.

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The Biak battle was part of World War II and fought by the United States Army and the Japanese Army in 1944. Out of the 24,000 soldiers from both sides involved in the war, 6,600 were killed; 6,100 of them were the Japanese soldiers. Remnants of war and remains of the fallen soldiers scattered in post-war Biak. The war zone then started to get visits from the Japanese for pilgrimage, remnants of war were unearthed and human remains were cremated and repatriated. The battlefield drew more tourists’ interest for the dark tourism experience. Remnants of war became valuable tangible items while war history and mystical cave atmosphere became intangible items. The study aimed at exploring issues in importance and preservation of tangible and intangible in support to post-war Biak tourism. It turned out that the post-war tangible and intangible heritage in Biak require better handling and management in support to post-war Biak tourism sustainability.

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Hamrin-Dahl, Tina. "This-worldly and other-worldly: a holocaust pilgrimage." Scripta Instituti Donneriani Aboensis 22 (January 1, 2010): 122–62. http://dx.doi.org/10.30674/scripta.67365.

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This story is about a kind of pilgrimage, which is connected to the course of events which occurred in Częstochowa on 22 September 1942. In the morning, the German Captain Degenhardt lined up around 8,000 Jews and commanded them to step either to the left or to the right. This efficient judge from the police force in Leipzig was rapid in his decisions and he thus settled the destinies of thousands of people. After the Polish Defensive War of 1939, the town (renamed Tschenstochau) had been occupied by Nazi Germany, and incorporated into the General Government. The Nazis marched into Częstochowa on Sunday, 3 September 1939, two days after they invaded Poland. The next day, which became known as Bloody Monday, approximately 150 Jews were shot deadby the Germans. On 9 April 1941, a ghetto for Jews was created. During World War II about 45,000 of the Częstochowa Jews were killed by the Germans; almost the entire Jewish community living there.The late Swedish Professor of Oncology, Jerzy Einhorn (1925–2000), lived in the borderhouse Aleja 14, and heard of the terrible horrors; a ghastliness that was elucidated and concretized by all the stories told around him. Jerzy Einhorn survived the ghetto, but was detained at the Hasag-Palcery concentration camp between June 1943 and January 1945. In June 2009, his son Stefan made a bus tour between former camps, together with Jewish men and women, who were on this pilgrimage for a variety of reasons. The trip took place on 22–28 June 2009 and was named ‘A journey in the tracks of the Holocaust’. Those on the Holocaust tour represented different ‘pilgrim-modes’. The focus in this article is on two distinct differences when it comes to creed, or conceptions of the world: ‘this-worldliness’ and ‘other- worldliness’. And for the pilgrims maybe such distinctions are over-schematic, though, since ‘sacral fulfilment’ can be seen ‘at work in all modern constructions of travel, including anthropology and tourism’.

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Boiko, Justyn, and Tetyana Teslya. "About the Ukrainian Church and the Studite monastery in Bethlehem. The history of one unfinished project of Metropolitan Andrey Sheptytskyi." Proceedings of Vasyl Stefanyk National Scientific Library of Ukraine in Lviv, no. 12(28) (2020): 179–219. http://dx.doi.org/10.37222/2524-0315-2020-12(28)-7.

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In 1906, an all-Ukrainian national pilgrimage set off from Lviv to the Holy Land, in which more than 500 people took part. This was the first official pilgrimage from Ukraine after the glorious Danylo the Pilgrim. It became possible thanks to Metropolitan Andrey Sheptytskyi. The details of this pilgrimage are described in detail in a commemorative book entitled «How Russ followed in the footsteps of Danylo», published in 1907 by the Publishing House of the Basilian Fathers in Zhovkva. However, this book does not mention anything about one of the grandiose projects of Metropolitan Andrey in the Middle East, which consisted in the creation of a Studite Monastery and a Pilgrim Center for pilgrims from Ukraine in Bethlehem. Negotiations on this matter with the Melchite Patriarch Cyril VIII were initiated by Metropolitan Andrey. The core of the project was of a Uniate character, since in the Metropolitan’s plans the Monastery with a Pilgrimage Center was to become a place of mutual knowledge and rapprochement between Orthodox and Catholics. For the realization of this aim, Metropolitan Andrey had allocated very respectable funds, and also began to train appropriate personnel from the Studite monks. But, unfortunately, due to various circumstances, mainly because of the outbreak of the First World War, this project was never implemented. In the Central State Historical Archive of Lviv there are many documents that shed light on the various stages of the implementation of the project for the construction of the Studite monastery and pilgrimage center for the Ukrainians in Bethlehem. This article presents the entire story of the planned but unfinished project of Metropolitan Andrey. Archival documents and their translations are published for the first time. Keywords: Ukrainian Greek Catholic Church, Metropolitan Andrey Sheptytskyi, Patriarch Cyril VIII, monks of the Studites, father Pierre Kure, Sknylivska Lavra of St. Anthony of the Pechersky Studites Rules.

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Jenkings, K. Neil, and John Beales. "Pilgrimage Respecified: Falklands War Veterans’ Accounts of their Returns to the Falkland Islands." Journal of War & Culture Studies 15, no. 3 (June 28, 2022): 328–49. http://dx.doi.org/10.1080/17526272.2022.2078540.

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WATSON, CHARLES G., JAMES TUORILA, ELLEN DETRA, LEE P. GEARHART, and RICHARD M. WIELKIEWICZ. "Effects of a Vietnam War Memorial Pilgrimage on Veterans with Posttraumatic Stress Disorder." Journal of Nervous and Mental Disease 183, no. 5 (May 1995): 315–19. http://dx.doi.org/10.1097/00005053-199505000-00007.

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MINCHIN, ELIZABETH. "Commemoration and Pilgrimage in the Ancient World: Troy and the Stratigraphy of Cultural Memory." Greece and Rome 59, no. 1 (April 2012): 76–89. http://dx.doi.org/10.1017/s0017383511000258.

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This article takes up the subject of shared memory and its interaction with landscape, with specific reference to Troy, to Homer's Iliad, and to the tradition of ‘pilgrimage’ to Troy and its environs that evolved in the ancient world in response to the Trojan War story. Over the course of centuries this particular location on the Hellespont, a Bronze Age site, exercised a particular fascination, thanks to memories – no doubt gravely distorted – of a great siege by combined Greek forces eager to avenge, as legend tells it, the abduction of Helen. A few centuries later, the site became a destination for ‘pilgrims’ who were eager to see for themselves the landscape of Troy and the Troad and to experience for themselves, physically and emotionally, certain actions that were attributed to the heroes of the so-called Trojan War.

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Ngo, Phuong M., and Huong T. Bui. "Contested Interpretation of Vietnam War Heritage: Tour Guides’ Mediating Roles." Journal of Tourism & Adventure 2, no. 1 (October 15, 2019): 61–84. http://dx.doi.org/10.3126/jota.v2i1.25933.

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The legacy of the Vietnam War associates Vietnam with being a destination for dark tourism. Located in the central Vietnam, Quang Tri, the former Demilitarized Zone (DMZ) has high density of historical sites left from the Vietnam War. Visitation to the war-related sites for commemoration and secular pilgrimage is among the top motivations for tourists arriving in the city. The current research seeks to investigate the mediating roles of on-site guides at the historical sites of Quang Tri. By observing on-site tour guide performance, analysing their narratives and conducting interviews with guides working at monuments and historical sites, and reflection of tourists visiting the sites, the authors provide a unique perspective of guiding at contested war heritage, where on-site guides perform multiple mediating roles. The findings of the study highlight the need to reappraise the role of on-site guides and have implications for the planning and development of guiding services at historic sites.

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Zandi, Mahshid. "“Welcome to Divinity College”." Journeys 21, no. 1 (June 1, 2020): 85–104. http://dx.doi.org/10.3167/jys.2020.210105.

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“Welcome to Divinity College,” reads a welcome sign to the state-sponsored fieldtrips of the Iran-Iraq War (1980–1988) battlefields in Iran. Rahian-e Noor battlefield tours follow the model of Shia pilgrimage and commemorative rituals, while also tapping into nationalist discourses of the country as an ancient homeland. I ask whether these trips are a means of disseminating knowledge, and what forms of ignorance are assumed to prevail among the visitors that this “Divinity College” seeks to eliminate? Even more importantly, since the tours are state-sponsored, what ignorances are rendered possible, if not encouraged, at the cost of this selective knowledge dissemination? Drawing on fieldwork, I argue that the tours provide a space of encounter with what is presupposed as the visitors’ already acquired knowledge. On RN tours, both knowledge and ignorance are co-constitutive of the transformative power of pilgrimage, where ultimate knowledge is interpreted as putting the already-known-words into deeds.

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Lowe, William C. "A Grand and Patriotic Pilgrimage: The Iowa Civil War Monuments Dedication Tour of 1906." Annals of Iowa 69, no. 1 (January 2010): 1–50. http://dx.doi.org/10.17077/0003-4827.1406.

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Avendaño, Nadia. "The Road to Healing: Pilgrimage and the Vietnam War in Let Their Spirits Dance." Confluencia: Revista Hispánica de Cultura y Literatura 34, no. 1 (2018): 104–14. http://dx.doi.org/10.1353/cnf.2018.0042.

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Sudyka, Lidia. "A War Expedition or a Pilgrimage? Acyutarāya’s Southern Campaign as Depicted in the Acyutarāyābhyudaya." Cracow Indological Studies 15, no. 15 (2013): 81–100. http://dx.doi.org/10.12797/cis.15.2013.15.06.

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Heady Faulstick, Chene. "“Earth has clear call of daily bells”: Nature’s Apocalyptic Liturgy in Christina Rossetti’s Verses." Religion and the Arts 15, no. 1-2 (2011): 172–71. http://dx.doi.org/10.1163/156852911x547510.

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AbstractThis essay reconsiders Charles Ryder’s religious conversion in Brideshead Revisited in terms of a primarily emotional conversion. When reading the novel as a pilgrimage to passion, readers can see in Charles a legitimate, convincing emotional conversion, which should—when emphasizing traditional Catholic ideals—ultimately also be understood as a religious conversion. Charles’s emotional interaction with Catholicism includes his intimate, formative relationship with the Catholic Flyte family, especially Sebastian, and aspects of his career as a Baroque artist, as Baroque art is often identified with Catholicism. It also includes Charles’s disenchantment with both the soullessness of war, which drains its participants of any emotional experience, and the modern world, which lacks connection to depth and tradition. Finally, the emotive power of his inadvertent pilgrimage to Brideshead also connects Charles to Catholicism as the house facilitates Charles’s memories of his religious experience at Lord Marchmain’s deathbed, his artistic conversion to Baroque art, and his passionate friendship with Sebastian. Such a broad definition of Catholicism calls for an expansive understanding of religion, but it is this kind of a religious understanding that Brideshead Revisited recommends.

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Pavlović, Tomislav M. "Rupert Brooke’s Neo-Paganism." Issues in Ethnology and Anthropology 10, no. 2 (February 28, 2016): 487. http://dx.doi.org/10.21301/eap.v10i2.10.

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Rupert Brooke (1887-1915) embodies the myth of the Great War but after his sudden death his war poems tended to be disapproved of. His pre war Georgian lines are also dismissed on account of their effete pestoralism and alleged escapism. It seemed as if both the critics and the audience simply failed to understand the subtext of his poems that reveals a magnificent spiritual pilgrimage undertaken by a poet in the age of anxiety. In search of the calm point of his tumultuous universe Brook varies different symbolic patterns and groups of symbols thus disclosing the lasting change of his poetic sensibility that range from purely pagan denial of urban values and the unrestrained blasphemy up to the true Christian piety. Our analysis affirms him the true modernist poet, a cosmopolitan mind, always apt to accumulate new experiences and it is certain that his work will be seen in quite a new light in the decades to come.

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BRENNAN, BRIAN. "Visiting ‘Peter in Chains’: French Pilgrimage to Rome, 1873–93." Journal of Ecclesiastical History 51, no. 4 (October 2000): 741–66. http://dx.doi.org/10.1017/s0022046900005121.

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Inscribed on the wall of the expiatory Basilica of Sacré Coeur, at Montmartre, the 1873 ‘national vow’ of France interprets the nation's recent misfortunes as divine chastisement of an errant and irreligious people. Since it was Napoleon III's withdrawal of French troops from Rome that had made it possible for the Italian forces to capture the papal city in September 1870, the ‘national vow’ reflects a strong sense of French responsibility for the pope's loss of his temporal power. The Catholic Right interpreted France's defeat in the Franco-Prussian war, and her subsequent loss of Alsace and Lorraine, as God's punishment on ‘the eldest daughter of the Church’ for her desertion of the Vicar of Christ, and the ‘national vow’ pledged prayer for the Roman pontiff's deliverance from his enemies. This study analyses the devotion of French Catholics to ‘the prisoner of the Vatican’ during the Third Republic through an exploration of some of the religious and political meanings of pilgrimage to visit ‘Peter in chains’. It also charts the process by which promotion in the Catholic press, rapid train transportation and cheaper package fares opened an era of mass pilgrimage to Rome and paved the way for a new popular papal style.

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Hüwelmeier, Gertrud. "Spirit map and medium’s message: Searching for war dead in Vietnam." Journal of Material Culture 25, no. 1 (May 31, 2019): 76–92. http://dx.doi.org/10.1177/1359183519851153.

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Popular religious practices such as communicating with the deceased take place in many parts of the world. In cases of death through violence, as in warfare, the living worry about the dead bodies of their loved ones as the lack of bodily remains makes it impossible to perform a proper burial. Vietnam is a valuable case study because it has experienced terrible violence in the 20th century. This article explores the pilgrimage of a group of brothers who searched for the bodily remains of their father in the late 1990s. He operated as a secret agent and was killed in 1957 when he crossed the border into South Vietnam. In their quest, the brothers consulted a ritual expert, who guided them from a distance. Drawing on this case study, the paper argues that filial piety, spirit mediumship, technology, and political history are deeply intertwined in post-revolutionary and late socialist Vietnam.

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Cole, Thomas R., and Terri Premo. "The Pilgrimage of Joel Andrews: Aging in the Autobiography of a Yankee Farmer." International Journal of Aging and Human Development 24, no. 2 (March 1987): 79–85. http://dx.doi.org/10.2190/1tbp-kac8-qqqe-gbae.

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Autobiographical writing offers a vast and virtually untapped resource for the historical phenomenology of aging. This essay interprets the autobiography of Joel Andrews—an aging Yankee farmer whose life spanned the period from the American Revolution to the end of the Civil War. We attempt to recreate the poignance and integrity of this ordinary man's struggle with aging and death within the context of his own historical circumstances and religious beliefs. In particular, the essay argues that Andrews' autobiography both reflects and helps accomplish his central task in old age: the religiously sanctioned transition from physical to spiritual man. Andrews' experience provides an interesting contrast to contemporary ideas about health and vitality in old age.

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Scutts, Joanna. "Battlefield Cemeteries, Pilgrimage, and Literature after the First World War: The Burial of the Dead." English Literature in Transition, 1880-1920 52, no. 4 (2009): 387–416. http://dx.doi.org/10.2487/elt.52.4(2009)0045.

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Csengei, Ildiko. "‘The Fever of Vain Longing’: Emotions of War in Byron's Childe Harold's Pilgrimage, Canto III." Romanticism 24, no. 1 (April 2018): 86–98. http://dx.doi.org/10.3366/rom.2018.0356.

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This essay deals with Byron's visit to the field of Waterloo as described in Childe Harold's Pilgrimage, Canto III. I will suggest that the Canto sees the transformation of the Byronic hero into the man of feeling. Byron re-configures this eighteenth-century character type in a way that his personal grief becomes inseparable from collective feeling and national concerns. The deployment of the man of feeling becomes for Byron a political statement: an aid for the articulation of his disappointment in post-Waterloo European politics and a longing for lost Revolutionary ideals. Through the analysis of the Canto's main organising tropes I will be arguing that Byron's ambivalent perspective on the outcome of Waterloo is the reason for the restless oscillation of conflicting forces in the poem. The essay will re-read Stanza 33's broken mirror simile in the context of eighteenth-century notions of sensibility and sympathy.

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Šter, Katarina. "Who is The Refugee by the Cradle? Some Thoughts about the Song by Anton Lajovic." Musicological Annual 54, no. 1 (June 29, 2018): 31–48. http://dx.doi.org/10.4312/mz.54.1.31-48.

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The present article opens some new questions about Begunka pri zibeli [The Refugee by the Cradle], one of Anton Lajovic’s best and most expressive songs for voice and piano, which was also connected with the historical events by the Soča/Isonzo front in the First World War. Special attention is given to the original literary text by Oton Župančič. His allusions to the painting of the Virgin Mary from the place of pilgrimage Sveta gora near Gorica/Gorizia, which also shared the refugee’s fate, could bring new insights into the identity of the “refugee by the cradle”.

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Maier, Christoph T. "Crisis, Liturgy and the Crusade in the Twelfth and Thirteenth Centuries." Journal of Ecclesiastical History 48, no. 4 (October 1997): 628–57. http://dx.doi.org/10.1017/s0022046900013440.

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The First Crusade has been described as a ‘church in procession’ and a ‘military monastery on the move’. The progress of the first crusading armies to the Holy Land was indeed accompanied by regular liturgical practices, acts of devotion and intercessory rites. Before each battle and during sieges the crusaders fasted, prayed, celebrated mass and confessed their sins. They went in processions and sang psalms. This wealth of liturgical practices reported by contemporary commentators provided the rhythm to the crusaders' pilgrimage to Jerusalem and marked the sacred character of their undertaking. At the same time, the liturgy was a rallying point for the crusaders' identity: it represented and reinforced the special relationship between the milites Christi and their God, and gave expression to the spirituality and the ethos of the holy warrior. The crusaders' earnest participation in the liturgy of pilgrimage and holy war no doubt contributed to the image, already observed by contemporaries, of the crusade as a vehicle of piety and a means of salvation parallel to the vocation of the monastic life, which was traditionally considered the highest form of religious devotion.

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Mao, Yufeng. "A Muslim Vision for the Chinese Nation: Chinese Pilgrimage Missions to Mecca during World War II." Journal of Asian Studies 70, no. 2 (May 2011): 373–95. http://dx.doi.org/10.1017/s0021911811000088.

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In the late 1930s, three groups of Sino-Muslims went on hajj trips to Mecca. Two of them represented the Republic of China, while one represented the puppet government in Japanese-occupied North China. Reflecting the political importance of the Muslim population in the Sino-Japanese struggle, each group engaged in propaganda efforts for its government. However the Sino-Muslims who participated in these missions were not merely the passive pawns of Chinese authorities. Rather, archival material and published sources in Chinese and Arabic show that Sino-Muslims actively used these missions to advance a vision of the Chinese nation in which Muslims would play an important role in domestic and foreign affairs. This vision was based on a particular understanding of global politics which allowed Sino-Muslim elites to reconcile the transnational characteristic of Islam with loyalty to the territorially bound “Chinese nation.”

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Kostiainen, Auvo. "Battlefield Tourism: Pilgrimage and Commemoration of the Great War in Britain, Australia, and Canada—1919–1939." Annals of Tourism Research 27, no. 4 (October 2000): 1074–76. http://dx.doi.org/10.1016/s0160-7383(99)00132-2.

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Scates, Bruce. "The first casualty of war: A reply to McKenna's and Ward's ‘Gallipoli pilgrimage and sentimental nationalism’." Australian Historical Studies 38, no. 130 (October 2007): 312–21. http://dx.doi.org/10.1080/10314610708601249.

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SÖYLEMEZ, İdris. "Bekır Sıdkı Efendı's Fezaıl-ı Menasık-ı Hajj." İslami İlimler Dergisi 17, no. 1 (March 27, 2022): 217–41. http://dx.doi.org/10.34082/islamiilimler.1093930.

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Hajj, which is one of the five basic conditions of Islam, is the subject of fiqh works, as well as literary works on different occasions. Besides the literary Works written in the style of hajnâme or menazilnâme, the Works dealing with the rules to be followed during the pilgrimage are also named as “menâsik-i haj”. The purpose of writing these works is to inform the pilgrims who go to the holy lands for the duty of pilgrimage, about the rules, orders and prohibitions that must be followed during the pilgrimage. One of the Works written by Master Bekir Sıtkı for this purpose in 1110/1911 is the work written in prose poem. As a result of the researches made from the sources, sufficient information about the author of the work could not be found. In the preliminary of the work, the author discussed the inertia and laziness of all the world's Muslims and the cruelty of the world states. In the poem of 30 couplets called Menâsik-i Hajj, s/he included some information about the conditions, fards, wajibs and sunnahs of the hajj. In the last part of the work, there is an elegy written for the pilgrims who died as a result of the attacks to the Ottoman state ships as a result of the problems had with the Italians before the First World War and the shooting or sinking of some civilian ships in the meantime. The work is in the Istanbul Metropolitan Municipality Atatürk Library and registered in Bel.Os.K. 05154. The work is between the pages of 3-16. In our study, generally, literature on the concept of menâsik and menâsik-i hajis is included. Subsequently, the determinations about the author of the work were shared. The work has been examined and the transcribed text of the work has been presented.

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Escobar, J. Samuel. "Mission Studies Past, Present, and Future." Missiology: An International Review 24, no. 1 (January 1996): 3–29. http://dx.doi.org/10.1177/009182969602400101.

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Mission studies have made significant strides during the most recent decades, accompanying the growth of missionary activity that flourished after World War II. Some key questions posed at the height of Western missionary activity in the beginning of this century have been reformulated and have guided research and dialogue. This study presents five important books dealing with different aspects of missionary activity: biblical basis, history, women's involvement, theology of mission, and cultural history. Content analysis is related to the missionary experience of authors that represent a variety of continents and traditions, showing how their pilgrimage encapsulates some of the most important trends in the development of mission experience and mission studies during our century.

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Jaago, Tiiu, and Tiina Sepp. "Journey in a Life Story and Pilgrimage: Exploring the Connection Between Humans and Place in a First-Person Narrative." Journal of Ethnology and Folkloristics 15, no. 2 (December 1, 2021): 179–97. http://dx.doi.org/10.2478/jef-2021-0023.

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Abstract This paper will explore the relationship between humans and place mediated in first-person narratives. By focusing on episodes that reveal the change in the ordinary role of the person, we examine how they describe the place and how they perceive the environment in their changed role. Drawing on interviews with a man who has walked a pilgrimage/hiking trail as well as a written life story from the collections of the Estonian Cultural History Archives, we analyse the description of modern journeys and the journeys that took place in the vortex of events during World War II. We suggest that the descriptions of place-making under consideration are related not only to subjective experiences and storytelling skills, but also to more general contexts, such as historical-political, economic, or religious frames. Comparing various kinds of place-making description we attempt to find the universal and context-sensitive aspects of journey descriptions. Finally, based on studies of oral history and cultural borders on the one hand, and pilgrimage studies on the other, a methodological question is asked: how should one apply these research methods and results to place-making research? Combining these research methods has turned out to be fruitful in creating a dialogue between experiences that have been formed in different circumstances, and through this to understand better the factors determining one’s sense of place.

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Budreau, Lisa M. (Lisa Mary). "The Politics of Remembrance: The Gold Star Mothers' Pilgrimage and America's Fading Memory of the Great War." Journal of Military History 72, no. 2 (2008): 371–411. http://dx.doi.org/10.1353/jmh.2008.0133.

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Castronovo, Lynette M., Matthew Dalstrom, and Brandie Messer. "Respect, Gratitude, and Closure: A Trip of Honor and Remembrance." Anthropology & Aging 43, no. 1 (March 28, 2022): 49–57. http://dx.doi.org/10.5195/aa.2022.358.

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Each year, more than 200 World War II, Korea, and Vietnam Veterans participate in the VetsRoll program, a four day bus trip from southern Wisconsin to Washington, D.C. VetsRoll is one of several organizations that bring Veterans to war memorials in Washington, D.C. to assist them in dealing with the socioemotional consequences of their time in service and return home. These programs specifically focus on older Veterans who are at a high risk for developing and/or managing mental health problems as they age. Some of these Veterans have never had the respect, gratitude, and closure necessary to help them cope with their time in service. Data was collected through participant observation and semi-structured interviews on the VetsRoll trip in 2019 and after the trip. Data was analyzed through thematic analysis. Drawing upon the metaphor of a pilgrimage, this paper shifts the lens of analysis away from a myopic focus on memorials or peer support to how the journey itself affects Veterans, the meaning it produces for them, and the lasting impact it has after the trip.

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