Mute Sacrum. Faith and Its Relation to Heritage on Camino de Santiago

Roszak, Piotr

doi:10.3390/rel11020070

Cited by 21 publications

(13 citation statements)

References 33 publications

(21 reference statements)

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“…Contemporary pilgrims' motivations seem to relate more to ‘time’ or ‘relation/event’ than place with regard to external manifestations of faith as temples and shrines, and so forth. (Roszak, 2020). The pilgrimage route itself has become a historical phenomenon and relevant element of religious heritage (Timothy & Boyd, 2006).…”

Section: Camino De Santiago and Via Francigena As Routes For Rethinking Sustainable‐oriented Tourismmentioning

confidence: 99%

Towards a sustainability‐oriented religious tourism

et al. 2021

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Religious tourism and pilgrimages increasingly contribute to developing the social and economic growth of local economies and communities over time. The aim of the present study is to analyse the role of religious touristic routes as sites of pilgrimages and an opportunity to drive a pathway for sustainable tourism development. The study relies on analysing qualitative and quantitative data, through a questionnaire distributed in late 2018; the questionnaire relates to pilgrimages concerning the Camino de Santiago de Compostela and Via Francigena as religious touristic destinations that contribute to the social and economic sustainability of local economies. Indeed, these pilgrimages strengthen the importance of building collaborative processes by enabling religious touristic destinations to open up to better managing and by driving sustainability‐oriented policies, thus enhancing social and economic growth within local communities.

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Section: Camino De Santiago and Via Francigena As Routes For Rethinking Sustainable‐oriented Tourismmentioning

confidence: 99%

Towards a sustainability‐oriented religious tourism

et al. 2021

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“…Throughout history soldiers have sacrificed their lives, be it for their lord, their nation (these are clear examples of a tragic-heroic narrative) or, as in the case of the UN's "Blue Helmets", to protect civilian populations in conflict zones (this would be an example of the self-sacrificial narrative, focused on exchange relationship). Both narratives live together in contemporary societies, but we think the second is actually more important for understanding not only the transition from "offensive heroism" to "defensive heroism" (Lachmann and Stivers 2016) in the militaries, but the cases (analyzed here) of fire-fighters, police officers and volunteers in the aftermath of 9/11 and healthcare professionals in COVID-19 pandemic too, because the specific underlying reasons for risking their lives in each of these scenarios reveal another dimension of the phenomenon which is much more closely linked to what society holds sacred (Roszak 2020). If military honour is nowadays earned by protecting people's lives, that is because those lives have become a treasured good.…”

Section: Self-sacrifice and The Sacredness Of The Personmentioning

confidence: 99%

The Persistence of Sacrifice as Self-Sacrifice and Its Contemporary Embodiment in the 9/11 Rescuers and COVID-19 Healthcare Professionals

Gimeno

Capdequí

2021

Religions

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The aim of this paper is to analyze the persistence of sacrifice as self-sacrifice in contemporary societies. In order to reach this goal, firstly, we discuss how in the Axial Age (800–200 B.C.E.) an understanding of sacrifice as ritual worship or a ritual practice that involves the immolation of a victim became less prevalent and a new understanding of sacrifice emerges. This new notion of sacrifice focuses on individual relinquishment and gift exchange, that is, on a person sacrificing or relinquishing him/herself as a gift that is given in an exchange relationship for protecting a greater good (a god, a community, a person, a nation, and so on). Secondly, we analyze how this new sacrifice formula had an important impact on the understanding of sacrifice. Most notably, it led people to conceptualize sacrifice as a project or as something that persons could intentionally embrace. Thirdly, and as a result of the previous processes, we attend to the secularization of sacrifice, not in the sense of a de-sacralization of this phenomenon but in the way of sacralization of the mundane realm and mundane things, such as intentional self-sacrificial acts, in social contexts where there is religious pluralism. Insight into how the notion of sacrifice is secularized is found throughout the classic works of Marcel Mauss and Georg Simmel, and these works are discussed in section three. Fourthly, we study the sacredness of the person as a clear type of secular religiosity that develops self-sacrificial forms. Two of these self-sacrificial forms are the actions of 9/11 rescuers and COVID-19 healthcare professionals. A short analysis of both will serve us to illustrate how self-sacrifice is embodied in contemporary societies.

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“…Województwo małopolskie może poszczycić się ponad 650 km (stan na 1 stycznia 2020 r.) siecią odcinków Camino de Santiago -szlaku pielgrzymkowego do grobu św. Jakuba Starszego Apostoła w Santiago de Compostela, nazywanego "najpiękniejszą drogą świata" (Mróz F., Mróz Ł., Krogmann A., 2019;Roszak, 2020). Pierwszy odcinek tego szlaku -Małopolską Drogę św.…”

Section: Ryc 1 Elementy Potencjału Pielgrzymkowegounclassified

Województwo małopolskie w przestrzeni pielgrzymkowej świata

Mróz¹

2020

Annales UPC SG

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Województwo małopolskie jest wyjątkowym obszarem w przestrzeni pielgrzymkowej i turystycznej świata. Jest to bowiem jedyny region na świecie, w którym na stosunkowo niewielkim obszarze (o pow. 15,2 tys. km2) znajduje się 15 obiektów wpisanych na listę światowego dziedzictwa kulturowego i przyrodniczego UNESCO, funkcjonuje 5 chrześcijańskich sanktuariów o randze międzynarodowej oraz ponad 130 ośrodków pielgrzymkowych. Małopolska wyróżnia się na mapie pielgrzymkowej świata także różnorodnością sanktuariów – funkcjonuje tu bowiem ponad 70 sanktuariów maryjnych, ponad 30 sanktuariów świętych i błogosławionych oraz 19 Pańskich loca sacra. O randze pielgrzymkowej województwa w dużej mierze decyduje także potencjał turystyczno-pielgrzymkowa stolicy Małopolski. Już bowiem pod koniec XVI w. Kraków nazywany był „drugim Rzymem” (Cracovia altera Roma). W przestrzeń pielgrzymowania Małopolski wpisuje się także dobrze rozbudowana sieć szlaków pielgrzymkowych: Szlaków Papieskich, odcinki Camino de Santiago – Drogi św. Jakuba prowadzącej do grobu Apostoła w Santiago de Compostela, Międzynarodowej Trasy Pielgrzymkowej – Szlak Maryjny łączącej trzy narodowe sanktuaria Matki Najświętszej: Jasną Górę w Polsce, Lewoczę na Słowacji oraz Mariazell w Austrii, transgranicznego Szlaku Maryjnego – „Światło ze Wschodu” oraz wielu lokalnych szlaków pątniczych. Celem badań było wskazanie elementów, które decydują o potencjale pielgrzymkowym woj. małopolskiego. Na podstawie badań terenowych, wywiadów pogłębionych oraz w oparciu o analizę danych ruchu pielgrzymkowego do wybranych sanktuariów, wskazano również na perspektywy rozwoju turystyki religijnej w Małopolsce w najbliższym dziesięcioleciu.

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Mute Sacrum. Faith and Its Relation to Heritage on Camino de Santiago

Cited by 21 publications

References 33 publications

Towards a sustainability‐oriented religious tourism

Towards a sustainability‐oriented religious tourism

The Persistence of Sacrifice as Self-Sacrifice and Its Contemporary Embodiment in the 9/11 Rescuers and COVID-19 Healthcare Professionals

Województwo małopolskie w przestrzeni pielgrzymkowej świata

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