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International Journal of Religious Tourism and Pilgrimage

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The International Journal of Religious Tourism and Pilgrimage is a high-quality, international, open access, online, double blind reviewed publication which deals with all aspects of Religious Tourism and Pilgrimage. The International Journal of Religious Tourism and Pilgrimage ( IJRTP ) was founded in 2013 by an international group of researchers (the Institute for Religious Tourism and Pilgrimage). The journal is published by the Technological University Dublin, Dublin, Ireland. All articles in this journal are full text and available on open access.

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Pilgrimage tourism-past, present and future rejuvenation: a perspective article

Tourism Review

ISSN : 1660-5373

Article publication date: 25 November 2019

Issue publication date: 20 February 2020

This paper aims to analyse the development of the pilgrimage phenomenon over the past few decades. Pilgrimage was the first tourism mobility to come into existence thousands of years ago. In recent decades, its significance has decreased, as other tourism segments have gained prominence. Although modern tourism is regarded as a relatively new phenomenon, its origins are clearly rooted in the age-old practice of pilgrimage. Indeed, the development of tourism is difficult to understand without a thorough comprehension of the practice of pilgrimage in ancient times.

Design/methodology/approach

This paper analyses the development of the pilgrimage phenomenon over the past few decades. The phenomenon of Pilgrimage Tourism and the nexus between the two mobilities has been experiencing tremendous changes over the past few decades and is still in the midst of an on-going process of transformation.

This paper concludes with the prediction that pilgrimage will re-emerge when the many similar segments – particularly, spiritual tourism, heritage tourism, religious tourism, dark tourism and secular pilgrimage – are re-identified as pilgrimage: a mobility for the search for meaning that contains an element of transformation that is often deep and enduring (as they were viewed at the dawn of humanity and for thousands of years).

Originality/value

This review has examined the development of pilgrimage tourism as a research topic, highlighting the importance of re-examining our contemporary usage of terms in order to allow for broader interpretations of different phenomena in the field of tourism. These conclusions are consistent with the current calls for a fundamental rethinking of the paradigms and the norms shaping scholarship on pilgrimage, dark tourism and tourism as a whole from a post-disciplinary perspective based on synthesis and synergy.

• Dark tourism
• Pilgrimage tourism
• Religious tourism
• Secular pilgrimage

Collins-Kreiner, N. (2020), "Pilgrimage tourism-past, present and future rejuvenation: a perspective article", Tourism Review , Vol. 75 No. 1, pp. 145-148. https://doi.org/10.1108/TR-04-2019-0130

Emerald Publishing Limited

Copyright © 2019, Noga Collins-Kreiner.

Published by Emerald Publishing Limited. This article is published under the Creative Commons Attribution (CC BY 4.0) licence. Anyone may reproduce, distribute, translate and create derivative works of this article (for both commercial and non-commercial purposes), subject to full attribution to the original publication and authors. The full terms of this licence may be seen at http://creativecommons.org/licences/by/4.0/legalcode

Introduction

Pilgrimage was the first tourism mobility to come into existence thousands of years ago ( Timothy and Olsen, 2006 ). Although modern tourism is regarded as a relatively new phenomenon, its origins are clearly rooted in the age-old practice of pilgrimage. Indeed, the development of tourism is difficult to understand without a thorough comprehension of the practice of pilgrimage in ancient times.

This brief piece analyses the development of the pilgrimage phenomenon over the past few decades and concludes with the prediction that pilgrimage will re-emerge when the many similar segments – particularly, spiritual tourism, heritage tourism, religious tourism, dark tourism, and secular pilgrimage – are re-identified as pilgrimage: a mobility for the search for meaning that contains an element of transformation that is often deep and enduring (as they were viewed at the dawn of humanity and for thousands of years).

The phenomenon of Pilgrimage Tourism and the nexus between the two mobilities has been experiencing tremendous changes over the past few decades and is still in the midst of an on-going process of transformation.

A past perspective on pilgrimage tourism research: from the 1960s through the 2010s

Pilgrimage as a research concept, as distinct from a market segment, hardly existed before the 1990s. Its roots, however, reach back to concepts and theories – developed primarily by sociologists and anthropologists – that were analysed in the tourism literature of the 1970s and the 1980s and that focussed on the “visitor experience” and the psychosocial dynamics that drive different kinds of tourism, including pilgrimage ( Cohen, 1979 ; 1992a , 1992b ; 1998 ; Jackson and Hudman, 1995 ; MacCannell, 1973 ; Turner and Turner, 1969 , 1978 ).

Several fundamental social ideas that featured in the study of pilgrimage in those years were: the “ritual process” ( Turner and Turner, 1969 ); the holy site as the centre of the world ( Eliade, 1969 ); “liminality”, a transitory stage between two established social statuses ( Turner and Turner, 1969 ); “Communitas”, a specific kind of group dynamics that are characteristic of assemblies of pilgrims ( Turner and Turner, 1978 ); tourism as a quest for the “authentic”, representing the pilgrimage of modern man ( MacCannell, 1973 ); tourism as a “sacred journey” ( Graburn, 1977 ) ; and five main modes of tourist experience based on the location and significance of the given experience within the tourist’s overall worldview ( Cohen, 1979 ).

In the 1990s, new ideas and concepts were incorporated into pilgrimage research, including: a continuum of travel from “pilgrim as a religious traveller” to “tourist” as a vacationer ( Smith, 1992 ); the heterogeneity of pilgrimage and pilgrimage as an arena for competing religious and secular discourses ( Eade and Sallnow, 1991 ); two different types of pilgrimage centres – the formal and the popular ( Cohen, 1992a ); the complex relationship between pilgrimage and tourism and the similarities and differences between the tourist and the pilgrim ( Cohen, 1998 ; Digance, 2003 ; Shinde, 2015 ); the relationship among religion, pilgrimage, and tourism ( Timothy and Olsen, 2006 ); and de-differentiation ( Collins-Kreiner, 2010 , 2016 ).

Beginning in the 2000s, the definition of pilgrimage has come to accommodate both traditional religious and modern secular journeys, as researchers began to discuss the modern ideas of pilgrimage in the context of spiritual rather than religious motivations and actions. As more and more research has shown, large numbers of tourists are seeking a variety of experiences, including enlightenment, knowledge, improved spiritual and physical well-being and challenge. During this period, scholars have generated new knowledge about secular pilgrimage sites and secular aspects of pilgrimage research ( Hyde and Harman, 2011 ). The current literature understands pilgrimage as a holistic phenomenon with religious and secular foundations ( Collins-Kreiner, 2016 ) that encompasses sites that can emerge from both religious and secular contexts.

A future perspective: the rejuvenation of pilgrimage tourism

Based on the above analysis, it appears that pilgrimage is currently in a stage of rejuvenation and is therefore in the process of losing some of its unique attributes – in our case, its religious attributes, which constituted the original basis of its identity as a distinct type of tourism – and is simultaneously developing new identities, such as secular pilgrimage, spiritual tourism, religious tourism, church tourism, dark tourism and transformational tourism ( Collins-Kreiner, 2016 ; Kiely, 2013 ).

Over the past decade, the word “pilgrimage” has become widely used in broad secular contexts. Scholars have begun to think about other forms of pilgrimage, such as spiritual tourists; “New Age” spiritual travel for pilgrimage, personal growth, and non-traditional spiritual practices; and increasing research on modern secular pilgrimage, in which the search for the miraculous is a trait shared by religious and secular pilgrims alike ( Digance, 2003 ). All pilgrims are engaged in a quest for a mystical or magical religious experience – a moment when they experience something out of the ordinary that marks a transition from the mundane secular world of their everyday existence to a special and sacred state. These experiences can be described as transformation, enlightenment and life-changing or consciousness-changing events, although words appear to be inadequate to truly describe such experiences, which often defy reason ( Kim and Kim, 2018 ; Liutikas, 2015 ).

Thus, in the past few years, new identities and concepts such as dark-tourism, spiritual tourism, and other market segments have developed and a number of sources have noted an increasing interest in tourism focussing on death, disaster and horror ( Stone, 2012 ; Lennon and Foley, 2000 ; Stone and Sharpley, 2008 ). Dark tourism, for example, is part of the rejuvenation of pilgrimage, as they both emerge from the same milieu to include the sites of dramatic historic events that hold extra meaning ( Collins-Kreiner, 2016 ).

Also noteworthy is the fact that the current literature is finding it increasingly difficult to differentiate among religious pilgrims, secular pilgrims, dark tourists, heritage tourists and pilgrimage, as they all are recognised as part of the growing phenomenon of tourist interest in sites that add meaning to life ( Amaro et al. , 2018 ; Collins-Kreiner, 2016 ; Terzidou et al. , 2017 ).

Conclusions

This review has examined the development of pilgrimage tourism as a research topic, highlighting the importance of re-examining our contemporary usage of terms in order to allow for broader interpretations of different phenomena in the field of tourism. These conclusions are consistent with the current calls for a fundamental rethinking of the paradigms and the norms shaping scholarship on pilgrimage ( Eade and Albera, 2015 ), dark tourism ( Stone, 2012 ) and tourism as a whole ( Winter, 2009 ) from a post-disciplinary perspective based on synthesis and synergy.

Amaro , S. , Antunes , A. and Henriques , C. ( 2018 ), “ A closer look at Santiago de compostela's pilgrims through the lens of motivations ”, Tourism Management , Vol. 64 , pp. 271 - 280 .

Cohen , E. ( 1979 ), “ Rethinking the sociology of tourism ”, Annals of Tourism Research , Vol. 6 No. 1 , pp. 18 - 35 .

Cohen , E. ( 1992a ), “ Pilgrimage centers: concentric and excentric ”, Annals of Tourism Research , Vol. 19 No. 1 , pp. 33 - 50 .

Cohen , E. ( 1992b ), “ Pilgrimage and tourism: convergence and divergence ”, in Morinis , A. (Ed.), Sacred Journeys: The Anthropology of Pilgrimage , Greenwood Press , New York, NY , pp. 47 - 61 .

Cohen , E. ( 1998 ), “ Tourism and religion: a comparative perspective ”, Pacific Tourism Review , Vol. 2 , pp. 1 - 10 .

Collins-Kreiner , N. ( 2010 ), “ Researching pilgrimage: continuity and transformations ”, Annals of Tourism Research , Vol. 37 No. 2 , pp. 440 - 456 .

Collins-Kreiner , N. ( 2016 ), “ Life cycle of concepts: the case of pilgrimage tourism ”, Tourism Geographies , Vol. 18 No. 3 , pp. 322 - 334 .

Digance , J. ( 2003 ), “ Pilgrimage at contested sites ”, Annals of Tourism Research , Vol. 30 No. 1 , pp. 143 - 159 .

Eade , J. and Albera , D. (Eds) ( 2015 ), International Perspectives on Pilgrimage Studies: Itineraries, Gaps and Obstacles , Routledge , New York, NY .

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Eliade , M. ( 1969 ), The Quest: History and Meaning in Religion , University of Chicago Press , Chicago, IL .

Graburn , N.H.H. ( 1977 ), “ Tourism: the sacred journey ”, in Smith , V.L. (Ed.), Hosts and Guests: The Anthropology of Tourism , University of Pennsylvania Press , Philadelphia , pp. 17 - 31 .

Hyde , K.F. and Harman , S. ( 2011 ), “ Motives for a secular pilgrimage to the gallipoli battlefields ”, Tourism Management , Vol. 32 No. 6 , pp. 1343 - 1351 .

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Shinde , K.A. ( 2015 ), “ Religious tourism and religious tolerance: insights from pilgrimage sites in India ”, Tourism Review , Vol. 70 No. 3 , pp. 179 - 196 .

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Noga Collins-Kreiner is based at the Department of Geography and Environmental Studies, University of Haifa, Haifa, Israel.

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International Journal of Religious Tourism and Pilgrimage

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• Tourism, Leisure and Hospitality Management

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Pilgrimage tourism

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• First Online: 01 January 2016
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• Michael A. Di Giovine 3 &
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Pilgrimage is an ancient form of mobility and a fundamental precursor to modern tourism. Traditionally, it applies to journeys with a religious purpose, but it can also refer to secular travel with particular importance for the pilgrim (Morinis 1992 ). Espousing a distinctive ritual structure, pilgrimage is often considered to be personally and collectively transformative. Though individually experienced, pilgrimage is a social process developed iteratively over time; pilgrims walk in the footsteps of Others. In this sense, pilgrimage implies a ritualized, hyper-meaningful journey – both inward and outward – to a person’s or group’s sacred center, set apart from everyday life, and built on rich mythological representations and symbolic markers.

In tourism and religious studies, pilgrimage often serves as an oppositional category, defined against other practices of journeying or devotion through sets of binaries, such as sacred/profane, popular/normative religion, and communitas /contesta...

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Coleman, S., and J. Elsner 1997 Pilgrimage: Past and Present in the World Religions. Cambridge: Harvard University Press.

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Department of Anthropology and Sociology, West Chester University of Pennsylvania, 775 S. Church Street – Old Library, West Chester, 19383, USA

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Di Giovine, M.A., Elsner, J. (2016). Pilgrimage tourism. In: Jafari, J., Xiao, H. (eds) Encyclopedia of Tourism. Springer, Cham. https://doi.org/10.1007/978-3-319-01384-8_146

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The Issues and Perspectives of Pilgrimage Tourism Development in Thanjavur

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Pilgrimage tourism is the type of tourism that entirely or powerfully motivates tourists for the achievement of religious attitudes and practices. One of the oldest types of visiting the attractions and a global experience in the olden times of spiritual growth, it can be differentiated into different forms. The temporary religious sightseeing is well-known by excursions to close by pilgrimage centers or religious conferences. The durable implies visits of quite a few days or weeks to nationwide and worldwide pilgrimage sites or conferences. This paper investigates the issues and challenges of pilgrimage tourism and also it’s civilizing significance in Thanjavur.

The scope of socio-economic enlargement during pilgrimage tourism and analysis of the communications issues pertaining to the pilgrimage location of Thanjavur is dealt through in this study. The levels of inspiration and prospect of religious tourists are recognized as type factors in emergent pilgrimage tourism in the State. The data for this study as collected from crowd citizens occupied in pilgrimage tourism actions. The quantity of involvement of pilgrimage tourists in pilgrimage tourism development of Thanjavur is elucidated in this study.

This study is generally based on primary data; secondary data necessary for this study was composed since unusual dependable sources.

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Factors and directions of development of pilgrimage tourism

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The article examines the development of pilgrimage tourism, factors, and opportunities that affect it. Various approaches to defining the concepts of religious tourism, pilgrim tourism, Islamic tourism are analyzed. The study looks into the ways in the development of pilgrimage tourism in Uzbekistan. The article also described the content of the halal tourism category.

After our country's independence, the study of religious tourism received a lot of interest. It should be mentioned that any religious process was ignored during the old Soviet system. Even local visitors and pilgrims, for example, lacked sufficient knowledge about Imam Bukhari and his life. It should be remembered that the Center (Moscow) told the Uzbek leadership in 1956 that it planned to kidnap Sheikh Nadim Imam, a renowned Lebanese politician and public figure.

Tashkent authorities have urged the leaders of the Bukhara area to restore the shrine, which houses Imam Bukhari's grave, as soon as possible. The tomb, according to Bukhara residents, located in Samarkand. When the Samarkand leadership is assigned this assignment, they travel in search of the grave. It would be a dilapidated and abandoned area when they discover the tomb is located in the village of Khartang, Payarik district, some 15-20 kilometres from Samarkand. Samarkand will notify Tashkent, and Tashkent will notify Moscow, and steps will be taken to put an end to it. The sheikh would pay a visit to Hazrat Imam's mausoleum in the evening

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