Pilgern als spirituelle Selbstfindung oder religiöse Pflicht? Empirische Befunde zur Pilgerpraxis auf dem Jakobsweg

Gamper, Markus; Reuter, Julia

doi:10.1007/978-3-531-94329-9_8

Cited by 11 publications

(11 citation statements)

References 6 publications

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“…Restraining from comparisons one thing to point out is that this demographic pattern is similar in terms of most parameters to the data from the two comprehensive studies by Amaro et al (2018) and Gamper and Reuter (2012), in which the proportions of women are 57% and 44%, respectively, 83% and 80% have high school diplomas or higher, respectively, and 52% and 70% are first-time pilgrims, respectively. The proportion of members of the Catholic Church is higher in Gamper and Reuter (2012), at 66%. This might be explained by the fact that most of their sample is composed of three Catholic countries (Spain, Italy, France).…”

Section: Sample Of German-speaking Pilgrimsmentioning

confidence: 70%

“…A comprehensive questionnaire studies (N total = 1147) by Gamper and Reuter (2012) and Gamper (2014) show high values for a religious self-concept (43.9% religious and 20.1% very religious), while only 7.6% described themselves as not religious. The values for selfdesignation as spiritual (32%) and very spiritual (13.9%) are comparably high with 17.1% rejecting any spiritual self-concept.…”

Section: Results On Pilgrims' Religiosity and Spirituality: Motives A...mentioning

confidence: 99%

“…One focus of interest in research on contemporary pilgrimage in Europe is the sociological classification of pilgrimage in the context of the current transformation of religion, religiosity, and spirituality (e.g., Lienau 2018). In this context, one of the main questions is the motivation of pilgrims (e.g., Gamper and Reuter 2012). In contrast, there are few studies on the general structure and relevance of pilgrims' religiosity and spirituality beyond the act of pilgrimage (e.g., Oviedo et al 2014).…”

Section: Research Object and Research Questionmentioning

confidence: 99%

“…Clear oppositions and dichotomies such as individual instead of communal/institutional, profane instead of sacred, fun instead of serious, and invisible instead of public do not do justice to the phenomenon, because besides undisputed trends such as experiential orientation and corporeality, other aspects can only be grasped in a differentiated way. Against the juxtaposition of a few church-traditional and many contemporary non-church pilgrims in Gamper and Reuter (2012), Heiser (2021) and Lienau (2014Lienau ( , 2018 emphasize the relevance of institutional religiosity for broad areas of pilgrimage. Pilgrimage-even if, as here, the focus is placed solely on pilgrimage on foot along the Way of St. James-is a phenomenon that is as complex as it is fluid and challenging to grasp.…”

Section: Research Overviewmentioning

confidence: 99%

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Religiosity and Spirituality of German-Speaking Pilgrims on the Way of St. James

2022

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The article examines the intensity and structure of religiosity and spirituality of German-speaking foot and bicycle pilgrims on the Way of St. James within the framework of a multidimensional model of religiosity. The following nine aspects are distinguished: religious questions, faith, religious and spiritual identity, worship, prayer, meditation, monistic and dualistic religious experiences. Data of N=425 German-speaking pilgrims of the Way of St. James from the years 2017 and 2018 are analyzed. The data of the Religion Monitor 2017 from Germany, Austria, and Switzerland (N=2837) serves as a population-representative comparison sample. Descriptive statistics, t-tests, and multiple regression analyses are used to analyze and to compare the two groups. The results show that German-speaking pilgrims in the analyzed sample have substantially higher values on all dimensions of religiosity than the general population in Germany, Austria, and Switzerland. This difference is most pronounced in the spiritual self-concept. However, for most pilgrims, the categories religious and spiritual are not mutually exclusive. Rather, spirituality forms a basis shared by almost all pilgrims in the sample, to which religiousness is added for many. Further, results are discussed in the light of the existing foot and bicycle pilgrimage research. Conclusively, it can be said that tourism and church actors should consider the religious character of pilgrims, which remains despite all changes in the religious landscape.

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Section: Sample Of German-speaking Pilgrimsmentioning

confidence: 70%

Section: Results On Pilgrims' Religiosity and Spirituality: Motives A...mentioning

confidence: 99%

Section: Research Object and Research Questionmentioning

confidence: 99%

Section: Research Overviewmentioning

confidence: 99%

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Religiosity and Spirituality of German-Speaking Pilgrims on the Way of St. James

2022

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“…fasten zu wollen, "weil Menschen es schon immer tun". Dieser Befund deckt sich mit Forschungsergebnissen zu anderen (ursprünglich) religiösen Praktiken in spätmodernen Gesellschaften: Beispielsweise geben auch Pilger/innen subjektbezogene Motivationen für ihre Pilgerschaft deutlich häufiger an als religiöse(Gamper und Reuter 2012;Gamper 2016).…”

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Fasten: Zur Popularität einer (religiösen) Praktik

Heiser

2021

Z Religion Ges Polit

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ZusammenfassungFasten weist nicht nur eine jahrtausendealte Tradition auf, sondern ist bis heute Bestandteil aller Weltreligionen. Auch in spätmodernen Gesellschaften wird es von vielen Menschen regelmäßig praktiziert; eine Beschränkung auf bestimmte Altersgruppen oder Schichten lässt sich nicht erkennen. Dies zeigt die Analyse einer standardisierten Online-Befragung von 1908 Personen aus Deutschland, deren Ergebnisse im vorliegenden Aufsatz vorgestellt und diskutiert werden. Ausgeleuchtet wird dabei eine hohe Gestaltungs- und Deutungshoheit des fastenden Individuums. Insbesondere die nachwachsende Generation von Fastenden bringt neue Verzichtsoptionen und Fastenmotivationen in die tradierte Fastenpraxis ein. Eine deskriptive Analyse arbeitet drei Konstanten des zeitgenössischen Fastens heraus: einen temporären Verzicht auf Genussmittel wie Alkohol und Süßigkeiten, eine subjektbezogene Fastenmotivation und eine fastenbedingte Steigerung des körperlichen Wohlbefindens. Anhand einer Regressionsanalyse werden drei zentrale Determinanten identifiziert, von denen sowohl die Gestaltung als auch die Effekte des Fastens abhängen: das Alter, die Konfessionszugehörigkeit und die Religiosität. Anhand dieser Befunde wird die Frage diskutiert, ob und inwiefern Fasten auch unter den säkularen Bedingungen der späten Moderne als religiöse Praktik konzeptualisiert werden kann. In Anschluss an den Lived-religion-Ansatz wird es als gelebte religiöse Praktik verstanden, deren Popularität sich durch ein spezifisches Zusammenspiel von individuellen Gestaltungsspielräumen und institutioneller Evidenzsicherung erklären lässt. Nicht irgendwann nämlich fastet die überwiegende Mehrheit der Befragten, sondern in konfessionell proklamierten Fastenzeiten mit langer Tradition.

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The Psychological ‘Geography’ and Therapeutic ‘Topography’ of the Norwegian St. Olav Way

Jørgensen

2023

Springer Geography

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Pilgern als spirituelle Selbstfindung oder religiöse Pflicht? Empirische Befunde zur Pilgerpraxis auf dem Jakobsweg

Cited by 11 publications

References 6 publications

Religiosity and Spirituality of German-Speaking Pilgrims on the Way of St. James

Religiosity and Spirituality of German-Speaking Pilgrims on the Way of St. James

Fasten: Zur Popularität einer (religiösen) Praktik

The Psychological ‘Geography’ and Therapeutic ‘Topography’ of the Norwegian St. Olav Way

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