Pilgrimage to Hajj: An Information Journey

Abstract


 
 
 Completing a pilgrimage has often been touted as a transformational experience. Yet, pilgrimage as an information context is sorely lacking in our field, despite the valuable insights it could provide into the complex information environments and evolving states of those who undertake pilgrimage. In this article, I examine a specific pilgrimage: the Hajj in Mecca (Saudi Arabia). Preparing for Hajj involves a series of stages encompassing material, spiritual, and informational dimensions. Using a qualitative and exploratory approach, this study applies the lens ofpilgrimage as ‘lived religion’ and makes explicit the detailed activities and outcomes of pilgriminformation practices, and the ways in which information in its multiple forms (textual, spiritual,corporeal, etc.) has mediated and shaped the pilgrims’ journey. I build on established theoriesin information behavior and meaning-making in the context of everyday life, as well as theliterature on pilgrimage and pilgrimage as ‘lived religion’ to relate the participants’ encounterwith Hajj and their experiences toward becoming a Hajji/-a (someone who has completed theHajj). Findings based on interviews with twelve (12) global Hajj goers suggest that pilgrims’information practices are varied, and transcend both individual (cognitive, affective) as well as social processes (through shared imaginaries and a translocal network of people and resources). The study illustrates the importance of examining diverse transformational experiences in LIS, and the rich contributions that our field can make to these research contexts.
 
 

Pilgrimage, material objects and spontaneous communitas

“…For example, research suggests that the commercial environment "disenchants" (Husemann et al 2016, p. 3365) or "infects" (Scott and Maclaren, 2013, p. 206) pilgrimage experiences. These tensions can create a dissonance between the pilgrim's prior expectations of the sacred site and the reality they encounter (Caidi, 2019). In contrast, other research has discussed commercialisation more positively.…”

Financial Management of Indonesian Hajj Against the Yield by Using a Dynamics System Model

“…In the hajj season in 2019 or 1440 Hijriyah, the number of subsidies that the government must bear for each pilgrim who departs is approximately 100% of the number of hajj fees paid by pilgrims. [3] The hajj fee in the 2019 M or 1440 Hijriyah pilgrimage season is Rp35,235,602 even though the total cost of organizing the Hajj (BPIH) is Rp70,000,056 per pilgrim. The total cost of organizing the Hajj, both direct costs (costs borne by pilgrims) and indirect costs (subsidized costs from the yield of Hajj fund management) from 2011 to 2019 are as follows:…”

Understanding spiritual journey to hajj: Ghana and Uzbekistan perspectives

“…Earlier studies (Caidi, 2019;Haq and Jackson, 2009;Toguslu, 2017;Werbner, 2002;Van der Beek, 2017) have affirmed that shedding further light on understanding of Hajj pilgrims from various countries should be explored. Thus, the goal of this study is to explore the understanding of Hajj by Uzbek and Ghanaian pilgrims, since this direction of studies is crucial.…”

“…First, Organization of Islamic Cooperation (OIC) calls for further learning and investigation of Islamic tourism (which includes Hajj and Umrah) to increase awareness of economic and social and cultural aspects of this industry (OIC, 2018). Second, the study purposefully focuses on Hajj understanding, experience and observation in an effort to contribute to the growing body of theoretical and empirical knowledge and position the findings within ongoing discourse on Hajj by various researchers (Caidi, 2019;Caidi and Innocenti, 2018;Majrashi, 2018;Niu and Metwally, 2016;Raj and Bozonelos, 2015;Van der Beek, 2017). Third, the number of Hajjis has grown significantly in the world over the last few years and the necessity to cater for spiritual need of these travellers by the stakeholders in this industry has become paramount.…”