Pilgrimage, consumption and rituals: Spiritual authenticity in a Shia Muslim pilgrimage

Abstract

A critical dimension of pilgrimage is arguably pilgrims' experience, in particular the authenticity of their experience. The aim of the study is to understand how authenticity is evoked in a religious pilgrimage and the relationship between authenticity, rituals and consumption. The research contributes ethnographic insights from a lesser known, yet significant, Muslim pilgrimage called Ziyara-t-Arba'een. In so doing, pilgrimages are conceptualised as a quest for spiritual authenticity, a hybrid form of existential, ideological and objective authenticity. The findings section leads to a discussion of the ways in which spiritual authenticity is realised through rituals and the consumption of texts, material objects and space. The contribution of this paper is threefold: 1) it explores the different dimensions of authenticity in a pilgrimage experience; 2) it examines the role of material culture and ritual consumption in achieving forms of authenticity; and 3) it broadens the understanding of the pilgrimage as a context-bound and culturally specific phenomenon.

From Attachment to a Sacred Figure to Loyalty to a Sacred Route: The Walking Pilgrimage of Arbaeen

“…For example, one of the divine names of God is "Al-Mu'min," which means the preserver and bestower of security-a key element in attachment theory. Providing security is also at the heart of attachment to sacred figures like Imam Hussein, who is believed to have the divine power to facilitate people's relationship with God (Moufahim and Lichrou 2019). Some believers of different religions such as Christianity, Hinduism, and Sufism also consider sacred figures as their proxies in their relationship with God or the Creator (see di Giovine 2016; Kreinath 2015).…”

“…This is also the case in most of other religions, since believers bond to sacred figures to seek their support in difficulties (Badone 1990). Many rituals trails, such as Camino de Santiago and Arbaeen, that require long walking and physical efforts gradually turn pilgrims, who endure the challenges of the routes, to better selves (Cova and Cova 2019;Frey 1998;Moufahim and Lichrou 2019;Nilsson 2018). The studies on secular pilgrims in the long routes show that the relevant pains and challenges make personal higher meaning and transformation (Cova and Cova 2019).…”

“…Called Arbaeen, as many as 20 million pilgrims undertake a pilgrimage to the Iraqi town of Karbala in less than three weeks. The passion for Imam Hussein, the third Shia Imam who was martyred in the battle of Karbala in 680 CE, is key in the rituals of Arbaeen (meaning the 40th day after the martyrdom), when crowds of mourners gather around his shrine (Husein 2018;Moufahim and Lichrou 2019). The pilgrims mostly wear black shirts, and a number of them carry flags of the same color.…”

The Relationship between Ritual, Personal Involvement and Travel Intention: A Study of Check-in-Travel on DouYin

“…Since rituals are used to explain consumer behaviors, it is reasonable to apply ritual in tourism consumption. Ritual in tourism research has been mostly associated with religion travel (Moufahim & Lichrou, 2019;Robb, 2001). Meanwhile, some scholars notice there exist rituals in tourism consumption.…”

A Tourist-Based Model of Authenticity of Heritage Sporting Events: The Case of Naadam

“…Moufahim & Lichrou, 2019 [32] Authenticity has long been a key concept to the description of genuineness and the reality of various cultural heritages for nearly three decades, which is very important for the success of cultural festivals and events [15,33]. As for tourists, authenticity usually indicates their perception of genuineness of tourism attractions and experiences [15].…”