Pilgrimage and Tourism at Santiago de Compostela

Solla, Xosé Manuel Santos

doi:10.1080/02508281.2002.11081219

Cited by 52 publications

(37 citation statements)

References 8 publications

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“…For example, Santos (2002) found that the majority of visitors to Santiago were simply tourists curious about the city of Santiago, its culture and religious sites. Likewise, Vukonić (2002) argues that religion and tourism have much in common, as it is increasingly difficult to ignore the reality that conceptual, functional and economic distinction between the religious and profane with respect to pilgrimage and its impacts of tourism are irrelevant.…”

Section: Pilgrimage and Tourismmentioning

confidence: 98%

Tourism, Heritage and Pilgrimage: The Case of Haifa's Bahá'í Gardens

Collins–Kreiner

Gatrell

2006

Journal of Heritage Tourism

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This paper examines the tourist experience within the context of the Bahá'í Gardens in Haifa, Israel. Using Cohen's (1979) typology and Smith's (1992) continuum model, we differentiate between visitors and perceptions of the same site. The study employs a mixed methodological approach that includes participant-observation, archival documents and short-informal and unstructured interviews with Bahá'í volunteers, tourists and guides, as well as empirical observations concerning the material landscape and the observed practices of pilgrims and tourists. As a result of the garden's dual-purpose nature (secular-religious), two very different experiences co-exist: those that relate to the 'secular' and those that relate to the 'religious' tourist. The contemporary nature of the garden makes the case of the Bahá'í Gardens and its cultural and economic context both more distinct -but also somewhat ambiguous as the perceived boundaries are unclear.

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Section: Pilgrimage and Tourismmentioning

confidence: 98%

Tourism, Heritage and Pilgrimage: The Case of Haifa's Bahá'í Gardens

Collins–Kreiner

Gatrell

2006

Journal of Heritage Tourism

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“…Recent work has opened up the heuristic toolbox to a variety of sacred journeys. These have included differentiating between institutional religions and new spiritualities (Ivakhiv 2003;Reader 2007;Steil and de Sa Ć arneiro 2008); community and individualism (Bilu 1988;Coleman 2002;Ivakhiv 2003;Sean 2003); religious and secular aspects (Graham and Murray 1997;Santos 2002;Swatos 2009;Timothy and Olsen 2006;Frey 1998;Margry 2008); and between tradition and innovation (Swatos 2009;Pack 2010). Other researchers have attempted to deconstruct the concept of pilgrimage by highlighting its overlap with 'tourism'-after all, what are these but forms of travel?…”

Section: Introductionmentioning

confidence: 99%

“…Other researchers have attempted to deconstruct the concept of pilgrimage by highlighting its overlap with 'tourism'-after all, what are these but forms of travel? (Morinis 1992;Santos 2002;Swatos and Tomasi 2002;Badone and Roseman 2004;Timothy and Olsen 2006).…”

Section: Introductionmentioning

confidence: 99%

Rise of Pilgrims on the Camino to Santiago: Sign of Change or Religious Revival?

Oviedo

Courcier

Farias

2014

Review of Religious Research

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There is a renewed interest amongst scholars in the practice of pil-grimage. Over the past two decades, pilgrim numbers have risen significantly, whilst forms of ''implicit'' or ''alternative'' spirituality have gained visibility and now coexist with organised religions, sometimes sharing the same ritualistic space. There is probably no better place to look at the coexistence of old and new forms of ritual expression than in the Camino to Santiago. To better understand the meanings attributed to this pilgrimage, we undertook a survey with over 470 pilgrims at various locations along the Camino. The findings confirm that individuals with various, often contrasting, motivations and expectations walk side by side on this pilgrimage route. We suggest that the results cannot be read simplistically as either confirming a ''post-secularisation'' trend or a religious revival.

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“…Perhaps, donations could be explored as an alternative to payments (Price 1994, Alpizar et al 2014 and the willingness to pay either could be assessed. All of this aside, some control access is necessary to establish accurately the number of visitors and the tourism carrying capacity of the Cathedral of Santiago de Compostela (Santos, 2002). The statistics from the Cathedral's website can play a vital role in adding to an understanding of these issues.…”

Section: Discussionmentioning

confidence: 99%

“…The first example explores the use of ICT in Santiago de Compostela's in its attempts to resolve visitor concentrations in and around the Cathedral (Pazos and López, 2008;Santos, 2002;Santomil, 2012) with the expressed goal of improving security, controlling access and managing visitors. Another way in which ICT is being used directly is the Cathedral Foundation's development of a web-based social campaign of "crowd funding" online to restore and maintain the building 13 , a concept directly linked to smart cities (Schuurman et al 2012).…”

mentioning

confidence: 99%

Cathedrals in the Digital Age: a Case Study of Santiago de Compostela and Canterbury

Santomil¹,

O'Donoghue²

2016

JTHM

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The main aim of this paper is to understand, in the age of 'Smart Cities' (Caragliu et al 2011), how Information and Communication Technologies (ICT) are used to manage and promote the cathedrals of Santiago de Compostela and Canterbury as key elements in their strategies to attract visitors and tourists to both places. We have analysed online visits, ICT service provision and the numbers of tourists at both venues since 2010, with the goal of exploring how technology is modifying the information available to tourists and management alike. The research is inspired by the words of an E nglish pilgrim, cited above, who was travelling along the way to Santiago de Compostela some five hundred years ago. It was a time when communication was limited, travel by land and/or sea was the only form of communication between territories, and the only available method to establish economic and commercial relationships required cultural exchange and human mobility. In the early 21 st century, one can fly from Santiago de Compostela (Spain) to London and then from London to Canterbury (UK) via high-speed train. Today, we speak of timetables, online bookings, emails, websites, smartphones and credit cards. This is the language of modern travel and acts as an example of our ICT requirements for such a journey. A visit to either city today highlights how the places and travellers have changed from the days of Boorde's pilgrimage. Just as important perhaps, despite such huge change, is that these two cities remain the destinations for vast numbers of pilgrims. Santiago de Compostela and Canterbury have several commonalities. Both located in western Europe, both historic cities are recognised as world heritage sites by UNE SCO, both cities have magnificent Cathedrals that dominate the cityscape crisscrossed by pedestrian streets in their old town centres, both cities are the historical seats of the Church in their respective country, both cities act as cultural and religious destinations for pilgrims, and both cities have university campuses close to the city. Given the obvious similarities, it is seems a very attractive proposition to compare both places in terms of tourism today. The research focuses on the two ancient Cathedrals. With centuries of tradition behind them, both 'attractions' have adapted management policies in keeping with the times. The digital age is here and a new era of 'smart cities' has arrived. A new episode in the history of Santiago de Compostela and Canterbury has emerged and needs further research.

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Pilgrimage and Tourism at Santiago de Compostela

Cited by 52 publications

References 8 publications

Tourism, Heritage and Pilgrimage: The Case of Haifa's Bahá'í Gardens

Tourism, Heritage and Pilgrimage: The Case of Haifa's Bahá'í Gardens

Rise of Pilgrims on the Camino to Santiago: Sign of Change or Religious Revival?

Cathedrals in the Digital Age: a Case Study of Santiago de Compostela and Canterbury

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