The Pilgrimage Landscape in Contemporary Estonia: New Routes, Narratives, and Re-Christianization

Abstract

This article is the first attempt at mapping the pilgrimage landscape in contemporary Estonia, reputedly one of the most secularized countries in Europe. Based on fieldwork on three case studies — the Estonian Society of the Friends of the Camino de Santiago, the Pirita-Vastseliina pilgrim trail, and the “Mobile Congregation” — we have identified three distinctive features that shape the Estonian pilgrimage scene. The processes of Caminoization and heritagization characterize pilgrimage on a European scale, while the phenomenon that we call “bridging” has a more local flavor. Bridging refers to using pilgrimage to create connections between the Church (of any Christian denomination) and “secular” people. Historically a Christian practice, pilgrimage has transformed into something much more ambiguous. Thus, people often perceive pilgrimage as religion-related but still inherently secular. As the relationships between institutionalized religion and the vernacular world of beliefs and practices are multivalent, there is evidence of an ongoing “re-Christianization” of pilgrimage.

On the concept of the regional religious brand: The veneration and pilgrimage of Saint John Vladimir and new pathways for religious tourism

“…Coleman & Eade, 2004). It has been noted that the phenomenon of proliferation of regionally or nationally branded pilgrimage routes involves a fascinating process known as ‘caminoisation’ and ‘heritagisation’ of pilgrimage (Bowman & Sepp, 2019; Bowman et al, 2020; Coleman, 2019; Coleman & Bowman, 2019; Mikaelsson, 2019; Gemzöe, 2020; Johannsen & Ohrvik, 2020; Mikaelsson & Selberg, 2020; Sepp & Remmel, 2020). These new routes and the pilgrimage alongside them are formed and draw inspiration from the historical Camino de Santiago and align with the principles of heritage preservation.…”

“…Scholars are avidly exploring how the inherent concepts of the Camino, with its spiritual significance and cultural richness, are harnessed to mould the character of these contemporary pilgrimages (Bowman et al, 2020; Bowman & Sepp, 2019). It should be noted, however, that these newer routes are not mere replicas but rather amalgamations of their own unique historical, cultural, and geographical elements, intricately interwoven to construct a narrative and pilgrimage practices that resonate deeply within the respective regions, as the case of the Nidaros Cathedral and the Fjord Pilgrim Route (Mikaelsson, 2019; Mikaelsson & Selberg, 2020; Johannsen & Ohrvik, 2020), and various emerging pilgrimage routes in Sweden (Gemzöe, 2020) and Estonia (Sepp & Remmel, 2020).…”

“…The role of political economy in shaping pilgrimage religious practices, as we also observed in the development of religious brands in the region of Ohrid, is similar to other areas in Europe (cf. Sepp & Remmel, 2020). The matter relates to the political economy of travel, where interplays between transnational, national and regional processes have been evident (Coleman & Eade, 2004, 17), as was the case of the revived pilgrimage of St Olaf in Trondheim, Norway (Johannsen & Ohrvik, 2020; Mikaelsson, 2019).…”

Religious Literacy in National Curricula of Estonia

“…In addition to the range of organized religions, we should not ignore non-religious worldviews, the increasing presence of fluid and non-organized forms of religion (Uibu 2016), and individual religiosity (Altnurme 2018). Recent studies have shown that regardless of the apparent absence of interest in religion, phenomena connected to religion, such as pilgrimages (Sepp and Remmel 2020), belief in healers, or breathing techniques, have gained popularity in Estonia (Remmel and Uibu 2015).…”

Immaculate Conception of Gender: The Marian Phenomenon Among Catholic Women Pilgrims

“…Scholars have also examined the narratives, philosophy, literature, and depictions associated with pilgrimage and the social, cultural, and economic aspects of pilgrimage tourism. These studies contribute to our understanding of the diverse motivations, practices, and meanings of pilgrimage in different cultural and religious contexts (Alatas, 2019; Buitelaar, 2020; Buitelaar et al, 2020; Coleman, 2002; Feldman, 2014; Jafari and Scott, 2014; Nordin, 2009; Sepp and Remmel, 2020; Ulak, 2022).…”