Review, Pilgrims and Pilgrimages as Peacemakers in Christianity, Judaism and Islam (original) (raw)
Related papers
Pilgrim's motivations: A Theoretical Approach to Pilgrimage as a Peacebuilding Tool
International Journal of Religious Tourism and Pilgrimage, 2020
This paper will explore the relationship between pilgrimage and peacebuilding. Studies on peace refer to three dimensions: peace from a personal dimension and spiritual sphere; peace from a social dimension and; peace from an environmental dimension (Sánchez Sánchez & Fernández Herreira, 1996). The connection between pilgrimage and peacebuilding starts with the individual quest of pilgrims; however, can be explored in the other two dimensions. The experience of pilgrimage and the pilgrims’ quest for inner peace can enhance a respectful attitude towards people and places. Through interviews and observation on two pilgrimage routes in Spain (the Camino de Santiago and Camino Ignaciano) the links between pilgrimage and peacebuilding are explored. Results show a strong connection between pilgrimage and inner peace and pilgrimage and social peace. This connection is not so strong in the case of the environmental dimension of peace.
The Fertile Crescent entered a new chapter in its long history with the emergence of the Islamic caliphate. As the reins of power were seized by a new religion, the old communities that inhabited the lands of the Eastern Mediterranean recognised Islam's hegemonic position.* * Concomitandy, a new sacred topography became known in this ancient terrain, one which was populated by a mosaic of cultures and religions. The old denominations that revered ancient sacred places were joined by the new Muslim believers.^ Medieval sources, in Arabic and other languages, shed light on religious practices and rituals that these communities performed in the numerous holy shrines in the lands between the Nile and the Euphrates.T wo types of communal convergence in the medieval Fertile Crescent may be presumed. On the one hand, descriptions of shared sacred places and joint religious festivals are evident.'* On the other, accounts of exclusiveness and exclusion may also be noted. Moreover, between these two poles several sub-types may be distinguished.* The aim of the present chapter is to analyse medieval narratives of inter-religious convergences and to clarify some aspects of religious experiences in the pre-modern Levant. However, the discussion will
feature Notes on Pilgrimage and Pilgrimage Studies
Practical Matters, 2016
This article discusses some recent theoretical and methodological trends in studies of pilgrimage, a field that has grown significantly as of late. It begins by exploring how scholars might study failure during pilgrimage, and the difficulties therein. It moves on to discuss the fruitful, but also fitful, coexistence of scholars and practitioners who contribute to studies of pilgrimage. It ends by tracing some avenues for further research that would move beyond the confines of a subfield, creating the potential for work on pilgrimage to shape important conversations in multiple disciplines and areas of expertise.
Philosophical Baseline of the Religious Pilgrimage and Its Significance for Dialogue among Religions
Jurnal Fikrah, 2022
As a religious phenomenon, pilgrimages have varying orientations. The diversity of orientations is determined by the level of motivation and meaning of the symbols attached to the pilgrimage. The connection between exposure and awareness of pilgrimage becomes the basis for pilgrims to interpret deeper aspects. The problem that arises later is the axiological interpretation of pilgrimage. In this reflective and theoretical study, the data was collected through in-depth reading about the pilgrimage of currently available academic literature. By applying philosophical analysis, the following article seeks to trace the most profound meaning of pilgrimage for creating positive interfaith relations. This study concludes that the most profound aspect of pilgrimage consciousness is archetypes that explain the uniformity of the spirit of pilgrimage carried out by the people of the religions. With that archetype, interfaith relations are easy to build because of the awareness of humanity and the apparent solidarity among religious adherents.
Religion, Pilgrimage and Tourism: An Introduction
Religion, Pilgrimage and Tourism (4 volume reprint series with Routledge)
Introduction For as long as human beings have existed they have been interested in travel. Particular homelands and cultural norms have always been constructed with reference to, or contrasted with, the lands and habits of ‘the Other’. Implicit in this statement is the notion that some places are more special (perhaps sacred) than others, and this is the core of the intimate relationship between human beings, place and travel, and religion. The field encompassed by this four-volume reprint series ‘Religion, Pilgrimage, and Tourism’ is thus vast. At the least controversial end of the spectrum are those incidences of travel which are sanctified by the so-called ‘world religions’ (Hinduism, Judaism, Buddhism, Christianity, Islam), such as the Hajj, the Camino de Santiago, the Shikoku henro, the Kumbh Mela, and the hope expressed at the annual Passover meal, ‘next year in Jerusalem’. However, the field extends far beyond these ‘official’ journeys, and encompasses the nomadic wanderings of Australian Aboriginal peoples through their ancestral lands, travel to participate in Native American potlatch gatherings, the assembly of Ancient Greeks every four years to honour Zeus Olympios at the Olympic Games, and the modern Druids who perform rituals at Stonehenge at the midsummer solstice. Yet beyond the immediately religious lies journeying that is motivated by individual ‘spiritual’ needs, which may involve traditional sacred routes and sites (for example, Westerners going to Indian ashrams), and radically eclectic, non-traditional pathways (for example, Wagner aficionados who travel to experience productions of the Ring Cycle and fans of Elvis Presley who visit his home, Graceland). In the post-religious milieu of the twenty-first century, almost any journey to almost any site may be religious and/or spiritual, a journey ‘redolent with meaning’ (Digance 2006).