Introduction: Mobility and Centring in Pilgrimage

Bajc, Vida; Coleman, Simon; Eade, John

doi:10.1080/17450100701633742

Cited by 28 publications

(20 citation statements)

References 9 publications

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“…Affective and spiritual transformations accompanying mobility are shared by migrants with the other individuals in increasingly mobilised British communities. The focus on the transformative potential of migration stresses the importance of unobservable dimensions of mobile lives and addresses a key challenge in migration studies of exploring the links between individual movement and the creation of new mobile communities (Pritchard, ; Bajic et al ., ). Bringing in congregational religion and emotional gestures of inclusion effectively can help migrants to develop a sense of integration and cement their cultural identities through religious institutions (Warner, ).…”

Section: Resultsmentioning

confidence: 97%

“…For this complexity to be addressed, it draws on the typology of five interdependent aspects of mobility of Urry () – corporeal, physical, imaginative, virtual, and communicative – and argues for the addition of a spiritual element as another axis of this framework. The paper suggests that what I call ‘spiritual mobility’ is linked to physical and corporeal dislocations of migrants and their possessions, but it is also related to faith‐based sensations and performances of the spirit, movements beyond rationality and perception to the outside of knowing, and creation of new imaginations of our place in the world (Bajic et al ., ).…”

Section: Religion Migration and Living On The Movementioning

confidence: 97%

“…Secondly, the paper explores constellations of migration and religion as relational entities that are constituted, moved, and shifted through movement of people and the cultures that define them (Bajic et al ., ) It considers cross‐European migration in the context of increased movement, which does not bring secularisation, but develops different relational ways of enacting religion. It focuses on the migrants belonging to cross‐border communities (Tweed, ) and their spiritual lives beyond formal religious spaces, which involve both emotional and embodied ways of comporting themselves, inhabiting different ‘homes’, and circulating through community networks (Eade and Garbin, ).…”

Section: Religion Migration and Living On The Movementioning

confidence: 99%

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Living on the Move: Mobility, Religion and Exclusion of Eastern European Migrants in Rural Scotland

Shubin

2011

Population Space and Place

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The paper explores theoretical and practical issues related to spiritual mobility and engagement with Eastern European migrants in rural Scotland. Emerging mobile lifestyles create different patterns of living 'on the move', but the church and other rural institutions in Scotland often fail to attend to migrants' affective relationships with existing immigrant communities, unpredictable travelling behaviour, and cross-border spiritual links. For this gap to be addressed, the paper develops a complex understanding of migrants living on the move. It suggests adding a spiritual element to the analysis of transnational mobilities and explores the ways in which constellations of mobility and religion generate more-than-corporeal dislocations (faith-based sensations), generate virtual movement (beyond rationality to the outside of knowing), and create new imaginations of the migrants' place in the world. It argues that the spiritual can be seen as an important factor in producing new social worlds and overcoming the separations and division created by migrations.

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Section: Resultsmentioning

confidence: 97%

Section: Religion Migration and Living On The Movementioning

confidence: 97%

Section: Religion Migration and Living On The Movementioning

confidence: 99%

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Living on the Move: Mobility, Religion and Exclusion of Eastern European Migrants in Rural Scotland

Shubin

2011

Population Space and Place

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“…The desire for bodily experience, risk‐taking, transcendence and self‐transformation are very much part of the contemporary quest, as they were of historical pilgrimage. The synchronised movement as part of a social body generates a communal dimension to individual feelings and sensations (Bajc ; Bajc et al : 327).…”

Section: Return Of the Repressed: From Tourist To Pilgrimmentioning

confidence: 99%

Key figure of mobility: the pilgrim

Feldman

2017

Social Anthropology

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wrote that whereas the modern problem was to construct an identity and keep it stable, the postmodern one was to avoid fixation and keep all options open. He characterises this shift from solid modernity to liquid postmodernity as the movement 'from pilgrim to tourist': the pilgrim follows a lifelong path through the desert of life. Along the road, sacrifices are made, pleasures foregone, byways ignored, immediate rewards forsaken, to achieve one's ultimate goal. In liquid modernity, the pilgrim is replaced by the tourist, the systematic seeker of diversity, pleasure and novelty. I argue that Bauman's image of the 'plodding pilgrim' does violence to the multiplicity of pilgrim experiences. I show how historical pilgrimage has involved risk-taking and serendipity, a suspension of social ties and routines as well as a desire for transcendence. Contemporary pilgrimage often includes a desire for intimacy, intense bodily experience, changed attitudes towards time and nature and the quest for self-transformation. Pilgrimage may forge alternative bonds of community and provide new ways of imagining futures. The pilgrim, far from being an icon for a frozen past, is a figure that embodies many aspects of contemporary mobility and identity.

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“…The editorials for the two issues (Hannam et al, 2006;Sheller and Urry, 2006) have since become the starting point for most discussions of the 'mobilities turn'. From this point on, the last decade has seen a proliferation of mobilities scholarship, as testified by the success of this journal (which has expanded from three to five issues per year) and the many published handbooks (Adey et al, 2014b), special issues (Anim-Addo et al, 2014;Bajc et al, 2007;Barker et al, 2009;Basu and Coleman, 2008;Conradson and McKay, 2007;Fortier and Lewis, 2006;Gill et al, 2011;Richardson, 2013) and reviews of the field (Cresswell, 2011(Cresswell, , 2012(Cresswell, , 2014Merriman, 2015).…”

Section: Introductionmentioning

confidence: 99%

Traces of a Mobile Field: Ten Years of Mobilities Research

Faulconbridge

Hui

2016

Mobilities

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Since the launch of this journal ten years ago, the field of mobilities research has developed at a rapid pace. In this editorial introduction we explore how this development has been curated, how the field has evolved, and what maturation might mean for mobilities research. After reviewing how early editorials encouraged particular trajectories of development within mobilities research, we introduce the papers in this special issue, which build upon and reshape key discussions that have emerged in the last decade. Drawing out issues of power, interdisciplinarity, social processes and futures, the papers raise important questions about not only how understandings of mobilities are changing, but also how the field of mobilities research is itself on the move. Taking up these themes, we examine how understanding mobilities research as a field, following Bourdieu (1984), contributes to considerations of the potential for future struggles, fragmentation, and sub-disciplines. We argue that the open nature and strategic diversity of the mobilities field has fed the successes of the past decade, and therefore needs to remain a priority in the future-with a careful balance curated between convergence around key themes and the exploration of varied 'internal goods' (MacIntyre 1985) which remain an important source of inspiration and creative potential within the field.

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Introduction: Mobility and Centring in Pilgrimage

Cited by 28 publications

References 9 publications

Living on the Move: Mobility, Religion and Exclusion of Eastern European Migrants in Rural Scotland

Living on the Move: Mobility, Religion and Exclusion of Eastern European Migrants in Rural Scotland

Key figure of mobility: the pilgrim

Traces of a Mobile Field: Ten Years of Mobilities Research

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