Reframing Pilgrimage

Coleman, Simon; Eade, John

doi:10.4324/9780203643693

Cited by 291 publications

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“…Reflecting the growth in the practice of and interest in pilgrimage in recent years (Bradley, 2000;Olsen & Timothy, 2006), there has been marked increase in research into pilgrimage from across the social sciences, which has led to the development of theoretically and empirically rich case studies (e.g. Coleman & Eade, 2004;Dubisch, 1995;Frey, 1998;Maddrell & Della Dora, 2013), as well as recent attention to social diversity and gendered relations in pilgrimage (Gemzöe, 2005;Hermkens et al, 2009;Jansen, 2012). We aim to bring elements of these insights to the examination of the two contemporary Celtic pilgrimages studied here.…”

Section: Geographies Of Religion and Interdisciplinary Pilgrimage Stumentioning

confidence: 99%

“…In this paper, we address pilgrimage as a form of sacred mobility (Coleman & Eade, 2004;Maddrell, 2011Maddrell, , 2013Maddrell & della Dora, 2013;Maddrell, Terry, & Gale, 2015) within a regional historical geography of the medieval Celtic church and its continued influence today. Whilst the interdisciplinary field of pilgrimage studies is burgeoning, and the subject is attracting more attention within social and cultural geographies, pilgrimage in Ireland and Britain are relatively under-studied beyond Knock, Canterbury and Walsingham.…”

Section: Introductionmentioning

confidence: 99%

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Celtic pilgrimage, past and present: from historical geography to contemporary embodied practices

Maddrell

Scriven

2016

Social & Cultural Geography

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Perigrinatio, the Latin term for pilgrimage was at the heart of the medieval Celtic church, but was this was understood and practised not only as a journey to a shrine, but more broadly as a spiritual journey, which could lead to an isolated hermitage or peripatetic evangelistic mission. In this paper, we outline the beliefs and practices of the broad assemblage known as the Celtic church, particularly the interleaving of pilgrimage, asceticism and landscape poetics, and how these have informed continued and renewed pilgrimage practices to sites of the early Celtic church by particular denominations, ecumenical groups and those interested in broader spiritualities. These sacred mobilities are explored through vignettes of embodied-emotionalspiritual practices situated in the landscapes and faith communities of Lough Derg, Ireland and the Isle of Man. They share geographical marginality, a focus on multiple Celtic saints and an enduring belief in the immanence of God, expressed through embodied spiritual practice in the landscape. However, they differ widely in matters of institutionalised structure, regulation, discursive scripting and gendered hierarchy, reflecting situated and denominational preferences for the ascetic and aesthetic spiritual legacies of the medieval Celtic church.Keywords: Celtic; pilgrimage; spiritualities; embodied-mobilities; landscape Pélerinage celtique, passé et présent: de la géographie historique aux pratiques incarnées contemporaines Perigrinatio, le terme latin pour pèlerinage était au coeur de l'église médiévale celtique mais il était compris et pratiqué non seulement comme un voyage vers un lieu saint, mais aussi plus généralement comme un voyage spirituel, qui pouvait mener à un ermitage isolé ou une mission évangéliste péripatétique. Dans cet article, nous présentons les grandes lignes des croyances et pratiques du vaste assemblage connu sous le nom de l'église celtique, en particulier l'entrelacement du pèlerinage, de l'ascétisme et des poésies du paysage et de la façon dont ils ont inspiré, continué et renouvelé les pratiques de pèlerinage vers des sites de l'église celtique primitive par certaines confessions, groupes oecuméniques et par ceux qui s'intéressent aux spiritualités au sens large. Ces mobilités sacrées sont explorées à travers des vignettes de pratiques émotionnelles-spirituelles incarnées situées dans les paysages et les communautés croyantes de Lough Derg en Irlande et sur l'île de Man. Elles partagent la marginalité géographique, une focalisation sur de nombreux saints celtiques et une croyance durable dans l'immanence de Dieu, exprimées à travers la pratique spirituelle incarnée dans le paysage. Toutefois, elles diffèrent considérablement dans les domaines de la structure institutionnalisée, de la règlementation, de l'écriture discursive et de la hiérarchie selon le sexe, reflétant des préférences situées et confession- & Cultural Geography, 2016 Vol. 17, No. 2, 300-321, http://dx.doi.org/10.1080/14649365.2015 nelles pour les héritages ascétiques et esthéti...

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Section: Geographies Of Religion and Interdisciplinary Pilgrimage Stumentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Celtic pilgrimage, past and present: from historical geography to contemporary embodied practices

Maddrell

Scriven

2016

Social & Cultural Geography

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“…Partindo da conhecida afirmação de Vic-tor e Edith Turner que "um turista é meio peregrino, se um peregrino é meio turista" (1978:20), muitos outros estudiosos têm argumentado que turistas também podem viajar procurando autenticidade ou em busca de significado e uma experiência de transcendência. Por sua vez, peregrinos se envolvem em atividades de turismo, consumo e lazer e usam a mesma infraestrutura que os turistas em suas viagens (Cohen 1992;Coleman & Eade 2004;Graburn 1977Graburn , 1983Preston 1992;Reader & Walter 1993).…”

Section: Turismo Espiritual Exotismo E O Imagináriounclassified

O Brasil na nova cartografia global da religião

Rocha

Vásquez

2014

Relig. soc.

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Neste artigo esboçaremos os contextos econômicos, políticos, culturais e religiosos que contribuíram para o recente crescimento do papel do Brasil como um centro chave de criatividade religiosa dentro de uma cartografia religiosa policêntrica global. Usamos o termo "cartografia" para enfatizar os processos de desterritorialização e reterritorialização que acompanham a nova fase de globalização produzida pelo capitalismo neoliberal. Segundo o geógrafo David Harvey (1989) e o teorista da cultura Fredric Jameson (1991), estes processos estão costurando novos mapas cognitivos e geopolíticos, reposicionando economias emergentes como o Brasil na ordem mundial. Tradicionalmente, a cartografia inscreve no espaço geográfico uma hierarquia que privilegia o norte sobre o sul, o "civilizado" sobre o "não-civilizado", as nações industrializadas e desenvolvidas sobre aquelas em desenvolvimento ou não-industrializadas. Em suma, a arte da cartografia sempre esteve ligada ao eurocentrismo e ao sistema colonial. Nos estudos pós-coloniais vemos uma inversão ou, pelo menos, uma tentativa de tornar visível e desafiar este eurocentrismo (cf. Said 1978Said , 1993,

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“…Other scholars have highlighted the continuities between the pilgrim and the tourist (Adler 2002;Badone and Roseman 2004a: 1-11;Coleman and Eade 2004;Graburn 1989) or the deeply motivated visitor to religious and to secular sites (Chidester and Linenthal 1995;Reader and Walter 1993). Erik Cohen's (1979Cohen's ( , 1992) studies on pilgrimage and tourism are useful in this regard.…”

Section: Sizing the Frame-religious Pilgrimage And Committed Tourismmentioning

confidence: 99%

Introduction: Contested Narratives of Storied Places—the Holy Lands

Feldman¹

2014

Religion and Society

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ABSTRACT:The articles in this special section on pilgrimage and the Holy Lands provide a wide range of perspectives on the practice, representation, and production of sacred space as expressions of knowledge and power. The experience of space of the pilgrim and the politically committed tourist is characterized by distance, impermanence, desire, contestation, and the entwinement of the material and the spiritual. The wealth of historical Christian and Western narratives/images of the Holy Land, the short duration of pilgrimage, the encounter with otherness, the entextualization of sites, and the semiotic nature of tourism all open a gap between the perceptions of pilgrims and those of 'natives' . Although the intertwining of symbolic condensation, legitimation, and power makes these Holy Land sites extremely volatile, many pilgrimages sidestep confrontation with the Israeli-Palestinian conflict as inimical to the spirit of pilgrimage. A comparative view of the practices of contemporary Holy Land pilgrims demonstrates how communitas and conflict, openness and isolation are constantly being negotiated.n KEYWORDS: conflict, Holy Land, home, materiality, narratives, performances, pilgrimage, sacred spaces, tourism Edith Turner (2005: 7145-7148) provides the following definition of pilgrimage: "A religious believer in any culture may sometimes look beyond the local temple, church, or shrine, feel the call of some distant holy place renowned for miracles and the revivification of faith, and resolve to journey there. " According to this definition, the space of pilgrimage is a renowned place, a storied place. Like Mount Moriah of Isaac's sacrifice, it is "one of the mountains I shall tell thee of " (Genesis 22:2; King James translation), a distant space beyond a horizon that becomes a focus of vision and imagination, one that calls people to take to the road to journey there-a place that creates desire and, perhaps, transformation. The spiritual charge or 'magnetism' (Preston 1992) of the place, the accretion of new stories around the original ones, the transmission of those narratives in text, ritual, and iconography through generations and beyond borders-all this leads to the success of a site's career, but it also sows the seeds of conflict. The sheer number of individuals attending the site makes it a source of legitimation for believers with differing visions and a Introduction: Contested Narratives of Storied Places n 107 point of contestation between the conflicting claims of locals and visitors, laity and hierarchy, and more. Should one lapse into comfort, into taken-for-grantedness at such a place, some other will be there to remind one that claims and stories must be voiced (yet again), flags unfurled, and rituals displayed to reassert a sense of belonging to what cannot be fully possessed. Space and Place in Pilgrimage-Centers Out ThereThe study of space and place in religion has developed at a rapid pace since the spatial turn in anthropology in the 1990s, although studies of pilgrimage and the Holy Land-b...

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Reframing Pilgrimage

Cited by 291 publications

References 0 publications

Celtic pilgrimage, past and present: from historical geography to contemporary embodied practices

Celtic pilgrimage, past and present: from historical geography to contemporary embodied practices

O Brasil na nova cartografia global da religião

Introduction: Contested Narratives of Storied Places—the Holy Lands

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