Tuesday, June 3, 2008

Final Essay

Pilgrimage - Past, Present and Future
By Tara Ruffles

Pilgrimage is a sacred ritual and rite of passage for many, which has more recently become of the fastest growing areas of tourism. This essay will define and discuss the phenomena that is pilgrimage, explaining possible reasons for such significant modern growth. Secondly, this essay will examine both Muslim and Christian examples of pilgrimage, using theory to determine how the process of pilgrimage affects the individual. Finally, this essay will consider what role the natural environment plays in terms of offering pilgrims an affective and spiritual experience.

According to Ambrosio, the concept of pilgrimage based on spirituality is essentially defined as an encounter between man and God (78:2007). This unique connection between man and God is constantly evolving, with human beings often seeking out the Divine in their everyday practices on earth. Many humans rely on religion and spirituality to make sense of their life, with the primary purpose of religiosity and spiritual belief being to help people make sense of the past and anticipate the future (Bouma 18:2006). Durkheim states “Religion and society are inseparable and – to each other – indispensable (in Pals ed. 1996:89)”. This statement is important as it implies that religion is something eminently social, and essential in existence within modern society.

There are many sacred sites renowned throughout the world for their attraction to religious pilgrims. According to Bouma, for something to be considered sacred it must be “special, precious, protected, shielded, or other than the ordinary (2006: 25)”. As described by Eliade, “Sacred seems to be something overpoweringly great, substantial, sublime and truly real (in Pals ed. 1996:89)”. Sacred things and places are not sacred unto themselves, but become sacred through association with “powerful, numinous or meaningful otherness (Bouma 2008:25)”. Sacred sites hold their significance with pilgrims as they represent a link between the Divine and this world, representing a deep spiritual connection to the earth that is out of the ordinary. When something is sacred it’s considered to be owned be the whole, not the individual. A sacred object or place is Divine, and beyond man’s control. In early civilisation, the first possessions were regarded as not individual but communal in character, “…starting with the sacred ground that early peoples regarded as belonging not to the priest or any single other, but to the whole tribe (Pals ed. 1996:94)”.

With the international growth of commercial tourism, it has become easier for modern day pilgrims to make their journey. Gendron defines the difference between a tourist and a pilgrim – the tourist tries to find him/herself, whilst the pilgrim departs in an attempt to find and be closer to God. Ultimately, pilgrimage is a journey taken with devotional intentions (in Pals ed. 1996:82/3). This is in connection with Ambrosio’s concept of pilgrimage - that it is essentially an encounter between man and God. Although tourism and pilgrimage have similar characteristics, they are in essence different phenomena. Particularly in Western nations, the concept of pilgrimage is now often referred to as religious tourism. Religious tourism is defined by Mu (et. al) as “A special tourist tradition based on distinctive religious traditions and cultural backgrounds (2007:98)”. Religious tourism refers not only to the form of tourism with strong or single-minded religious motivations known as pilgrimage, but also to religious though non-pilgrimage tourist activities, such as travelling to religious sites for recreation, cultivation and sightseeing (Mu et. al 2007:99). In many cases, journeys are no longer taken wholeheartedly with the intention of making a pilgrimage. With ease of access to traditional pilgrimage sites and high travel expenses, time-poor visitors are now able to incorporate additional travel experiences and leisure activities in their itineraries, meaning the sole purpose of the voyage is often no longer for a purely religious experience.

Traditionally, pilgrims were not people of substantial educational or economic resources, and were constrained by barriers such as culture and wealth (Tomasi 2002:3). Where once the journey was equally as important as reaching the sacred object or site, there is now less importance on the journey and more emphasis on the final destination. Modern travel methods, as well as the fact people generally have more disposable income and leisure time, are contributing factors to the rise in pilgrimage and religious tourism. Participants still partake in pilgrimage for many reasons, including the ability to feel closer to God or the sacred, religious tradition or expectation and also in the hope of obtaining personal healing (Rountree 2006:46). For the pilgrim, reaching the sacred site often involves crossing a threshold, where one hopes to experience the sacred through miraculous healing or transformation (Rountree 2006:46). The desire to travel to and be a part of something Divine or sacred is essentially a part of human nature.

The Islamic prophet Mohammed and Jesus Christ in Christianity have both inspired acts of pilgrimage as part of their establishment as the two major world religions today (Mu et. al 2007:98). According to statistics from UNESCO, over 50% of the world’s population follows one of these two major religions (in Mu et. al 2007:99). These large numbers of religious believers are indeed a driving force of modern pilgrimage and religious tourism. The journey to Hajj, or the sacred city of Mecca in Saudi Arabia, is required of physically and financially able Muslims at least once in their lifetime, in keeping with the Five Pillars of Islam. According to Raj, “The Hajj is considered as the culmination of each Muslim’s religious duties and aspirations (2007:127)”. Whilst a visit to Mecca is encouraged at any time of the year, the pilgrimage must occur during the Dhu al-Hijja, or the last month of the Islamic calendar, to fulfil the requirements of the Hajj (religionfacts.com).

The Hajj is commanded in the Qur’an, - "And pilgrimage to the House is a duty unto God for mankind, for him who can find the way thither" (3:97 – from religionfacts.com). The Hajj is known to be one of the last acts performed by the Prophet Mohammed before his death (religionfacts.com). The journey commemorates stories of Abraham, Hagar and Ishmael, but has also gathered many other important meanings and traditions over the centuries. Upon approach of the city of Mecca, pilgrims enter a state known as Ihram, or purity (Raj 2007:129). One is required to wear sandals and two white sheets wrapped around the body. This act represents the state of holiness the pilgrims are entering into, but also serves to exact a sense of equality and impartiality amongst all pilgrims (religionfacts.com). Every year, more than one million pilgrims from over 70 countries make the journey to participate in Hajj, making it the largest religious event in the world. Furthermore, Mecca attracts three million religious tourists who travel to see the sacred city during this time of pilgrimage (Mu et. al 2007:100).

Importantly, the Hajj is not just a tourist phenomenon: it is a requirement of the Islamic faith for Muslims to perform Hajj as stated according to the Holy Qur’an. As explained by Raj, the pilgrims who perform Hajj are not simply tourists; they are individuals carrying out a religious act with great humbleness and devotion toward the pilgrimage (2007:138). The pilgrims spend the majority of their journey in the act of worshipping God, with “…nothing quite preparing the pilgrims for the sheer beauty of the experience and the overwhelming feeling of humbleness that overcomes one during the pilgrimage of Hajj (Raj 2007:139)”. This quote is significant, as it indicates that it is in fact the journey of a lifetime for an individual pilgrim to visit Mecca and partake in Hajj.

Furthermore, there is also an extensive and diverse history of Christian pilgrimage. According to Hunt, there should be no such thing as Christian pilgrimage as the God of Christians did not live in shrines built by men. Rather, he was not “isolated in specific and preferential holy places, but dwelt everywhere in the hearts of all the faithful (1999:27)”. Nevertheless, Christians often feel connected to sacred sites and decide to make the pilgrimage to these locations in an attempt to feel closer to God. In the town of Knock, Ireland, an apparition of the Virgin Mary took place on 21 August 1879. This was approved by the Church in 1879, and re-approved in 1939 (Ambrosio et. al 2007:141). Our Lady appeared accompanied by St Joseph and St John the Baptist, and at their right hand side was an alter with angels hovering over a lamb and a cross. A group of 15 people of varying ages witnessed the apparition at the rear of a small local church (Ambrosio et. al 2007:141/2). This apparition from the Divine was interpreted as a sign of “heavenly assistance”, and an appeal for the Irish to remain faithful to the Catholic Church. The vision helped reduce social tensions and anger amongst individuals toward the English, who were ruling Ireland at the time (Ambrosio et. al 2007:142). An additional church next to the original church was constructed in the 1970’s, and consecrated in 1979. The present day basilica holds
10 000 people, and is visited by over 1.5 millions tourists annually, many who make the specific pilgrimage to visit the site (sacreddestinations.com).

In contrast, the town of Lourdes in France receives over five million visitors annually, where 18 apparitions of the Virgin Mary were recorded between 11 February and 16 July 1858, with approval from the Church in 1862. The Virgin Mary appeared asking people to pray and complete penance, also requesting that a chapel be built and processions held (Ambrosio et. al 2007:142). She also drew attention to a natural spring at nearby Massabielle. Many pilgrims having travelled to the Massabielle spring over the years, as it is widely known for its healing properties. Ambosio et al. states that “The simplicity of the message and the atmosphere of this place (Lourdes) have turned this sanctuary into a spiritual centre for the entire Catholic world (2007:142)”. This quote is important as it outlines the significance of Lourdes for the Catholic pilgrim, and describes the close connection many Christians have to the area. As opposed to Muslims, the decision of an individual to embark on a Christian pilgrimage is often a personal resolution. It is not a result of obligation, duty or expectation, as there is no definitive text within the Bible instructing Christians to make an official pilgrimage within their lifetime.

The natural environment plays an important role in terms of offering pilgrims an affective and spiritual experience. Most sacred places are found amongst natural and picturesque settings, and the environment plays a significant role in the overall experience for the pilgrim. Eliade finds the main supplier of materials for symbolism and myth to be the world of nature (in Pals 1996:170). He goes on to state that symbols and myths rarely exist is isolation – it is their purpose to link up with other Divine images and myths to form the sacred. Blackwell however, claims that humans often define both natural and built environmental as sacred sites, habitually endowing both sites with supernatural qualities (2007:35). Another dimension of spiritual pilgrimage is that pilgrims are often seeking self-transformation, and this has traditionally come through a close relationship with nature and the natural environment. Rountree highlights the hypocrisy of modern day pilgrims who travel in air-conditioned buses and stay in luxury hotels, stating that they have lost their true connection to the sacred (2006:43). It is true that to truly embrace pilgrimage one must have a certain level of personal connection with the natural surroundings. To differentiate between pilgrims and tourists, a pilgrim must interact with nature to a certain extent, experiencing all that a sacred area has to offer.

To conclude, this essay has defined and discussed the phenomena that is pilgrimage, explaining reasons for its continued and significant growth. Secondly, this essay has discussed examples of pilgrimage in both a Muslim and Christian context, using theory to determine how the process of pilgrimage affects the individual. Finally, this essay has surmised that the natural environment plays an important role in terms of offering pilgrims an affective and spiritual experience. Globally, religiously motivated travel is increasing, and more pilgrims of varying cultures and economic backgrounds are certain to embark on their own personal pilgrimage in years to come.


BIBILIOGRAPHY


Ambrosio, V. (2007) ‘Sacred Pilgrimage and Tourism as Secular Pilgrimage’, in Raj, R & Morpeth, N. (eds.) Religious Tourism and Pilgrimage Management – An International Perspective, CAB International.

Ambrosio, V & Pereira, M. (2007) ‘Case Study 2: Christian/Catholic Pilgrimage – Studies and Analyses’, in Raj, R & Morpeth, N. (eds.) Religious Tourism and Pilgrimage Management – An International Perspective, CAB International.

Blackwell, R. (2007) ‘Motivations for Religious Tourism, Pilgrimage, Festivals and Events, in Raj, R & Morpeth, N. (eds.) Religious Tourism and Pilgrimage Management – An International Perspective, CAB International.

Bouma, G. (2006) Australian Soul. Cambridge University Press, Melbourne

Durkheim, E. (1996) ‘Society as Sacred’, in Pals, D. (ed.) Seven Theories of Religion, Oxford University Press, New York

Eliade, M. (1996) ‘The Reality of the Sacred’, in Pals, D. (ed.) Seven Theories of Religion, Oxford University Press, New York

Hunt, E. (1999) ‘Were there Christian Pilgrims before Constantine?’, in Stopford, J. (ed.) Pilgrimage Explored, York Medieval Press, York.

Mu, Z. Li, H. Jian-hong, W. Ji, L. Yan-geng, J & Xiting, L. (2007) Religious Tourism and Cultural Pilgrimage: a Chinese Perspective’, in Raj, R & Morpeth, N. (eds.) Religious Tourism and Pilgrimage Management – An International Perspective, CAB International.

Raj, R. (2007) ‘Case Study 1: The Festival of Sacrifice and Travellers to the city of Heaven (Makkah)’, in Raj, R & Morpeth, N. (eds.) Religious Tourism and Pilgrimage Management – An International Perspective, CAB International.

Raj, R & Morpeth, N. (2007) ‘Introduction: Establishing Linkages between Religious Travel and Tourism’, in Raj, R & Morpeth, N. (eds.) Religious Tourism and Pilgrimage Management – An International Perspective, CAB International.

Religion Facts. (2008) Hajj: Pilgrimage to Mecca, viewed 2 June 2008, http://www.religionfacts.com/islam/practices/hajj-pilgrimage.htm

Rountree, K. (2006) ‘Journeys to the Goddess: Pilgrimage and Tourism in the New Age’, in Swatos, W. (ed.) On the Road to Being There – Studies in Pilgrimage and Tourism in Late Modernity, Brill Academic Publishers, The Netherlands.

Tomasi, L. (2002) ‘Homo Viator: From Pilgrimage to Religious Tourism via the Journey’, in Swatos, W. & Tomasi, L. (eds.) From Medieval Pilgrimage to Religious Tourism – The Social and Cultural Economics of the Piety, Praeger Publishers, Westport, USA.

Sacred Destinations Travel Guide. (2008) Our Lady of Knock, Ireland, viewed 2 June 2008, http://www.sacred-destinations.com/ireland/knock-shrine.htm

No comments: