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Copyright of Ad Limina. Revista de investigacion del Camino de Santiag y las peregrinaciones is the property of AD LIMINA Turismo de Galicia SA de Xestion do Plan Xacobeo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study presents an analysis of the forms of family pilgrimage along the Polish sections of the Way of St. James. The purpose of the research is to understand the current status of family pilgrimage along the route to Santiago de Compostela in Poland, as well as to specify the determinants of the development of this type of pilgrimage. The forms of family pilgrimage along the Way of St. James in Poland and the importance of such pilgrimages in deepening intra-family relations are presented based on interviews and testimonies collected, as well as on several years of experience in organising and participating in family pilgrimages.

This study presents an analysis of the forms of family pilgrimage along the Polish sections of the Way of St. James. The purpose of the research is to understand the current status of family pilgrimage along the route to Santiago de Compostela in Poland, as well as to specify the determinants of the development of this type of pilgrimage. The forms of family pilgrimage along the Way of St. James in Poland and the importance of such pilgrimages in deepening intra-family relations are presented based on interviews and testimonies collected, as well as on several years of experience in organising and participating in family pilgrimages. [ABSTRACT FROM AUTHOR]

Between 2016 and 2019, I accompanied four student groups on the Camino de Santiago - however the planned 2020 project was cancelled due to the coronavirus epidemic. In this article, I describe the project, its planning, its implementation, and its conclusion, as well as some experiences and impressions of the participating students on the basis of an ethnographical approach. The projects presented have two objectives: on the one hand, to teach the students qualitative and quantitative research methods in a delimited, protected environment, and on the other hand, to introduce the students to the fascination of pilgrimage and the Camino de Santiago. During the four years, 45 students of different disciplines from BSP Business School Berlin and its partner universities in Berlin and Hamburg, participated in the projects. Although this paper can be used as a kind of instruction manual for student projects on the Camino de Santiago, it represents above all a work-in-progress that continually needs to be improved and adapted. I encourage other university teachers to embark on the Camino de Santiago with their students. It can be an enriching, valuable, and sometimes life-changing experience for all participants.

Between 2016 and 2019, I accompanied four student groups on the Camino de Santiago - however the planned 2020 project was cancelled due to the coronavirus epidemic. In this article, I describe the project, its planning, its implementation, and its conclusion, as well as some experiences and impressions of the participating students on the basis of an ethnographical approach. The projects presented have two objectives: on the one hand, to teach the students qualitative and quantitative research methods in a delimited, protected environment, and on the other hand, to introduce the students to the fascination of pilgrimage and the Camino de Santiago. During the four years, 45 students of different disciplines from BSP Business School Berlin and its partner universities in Berlin and Hamburg, participated in the projects. Although this paper can be used as a kind of instruction manual for student projects on the Camino de Santiago, it represents above all a workin-progress that continually needs to be improved and adapted. I encourage other university teachers to embark on the Camino de Santiago with their students. It can be an enriching, valuable, and sometimes life-changing experience for all participants. [ABSTRACT FROM AUTHOR]

The objectives of this study were to indicate major routes with their length and duration from Poland to Santiago de Compostela, to analyze the journey of Poles along these pilgrimage routes from the fourteenth century to modern times, and to describe factors contributing to the development of such travels to the tomb of St. James. The medieval pilgrimage routes followed by the Poles, as well as the length of the route, pilgrimage duration, dynamism, and versatility of the pilgrimage space were analyzed. The conclusions indicate that the medieval pilgrims from Poland, heading for St. James' tomb, covered the longest section of the pilgrimage road along the East–West axis in Europe. The growing number of contemporary Polish citizens following the Way of St. James is primarily the result of the revival of pilgrimage through medieval pilgrimage routes, the revival of the St. James' cult in many Polish parishes, the activities of numerous St. James' organizations and fraternities, the promotion of the Way, and the "fashion" for Camino de Santiago. [ABSTRACT FROM AUTHOR]

Copyright of Quintana: Revista do Departamento de Historia da Arte USC is the property of Universidad de Santiago de Compostela, Servicio de Publicaciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In Santiago de Compostela, the destination of all the Ways of St. James, pilgrim tattoos are becoming more fashionable as a way of helping pilgrims remember and commemorate their journey to the site. Because of the rising popularity of pilgrim tattoos, more and more tattoo studios and parlours have opened, and pilgrims who receive these tattoos are increasingly posting them on social media networks as some sort of status symbol. The purpose of this paper is to present the results of a survey of pilgrims who had a tattoo engraved on their bodies after their pilgrimage (N=256). The findings of this survey show that certain symbols as tattoos are more popular than others, and that these tattoos are imprinted moreso on certain body parts than others. The practice of pilgrim tattoos also depends strongly on age, nationality, and whether a pilgrim previously had tattoos on his or her body. The central features of the pilgrimage itself, though, only have a weak influence on the tattooing practice. The increasing popularity of pilgrim tattoos may therefore be seen as a sign of a more general renaissance of tattoos (Rees, 2016). Nevertheless, pilgrim tattoos do fulfil an identityforming function and should be seen in the context of the high biographical relevance of late modern pilgrimages. [ABSTRACT FROM AUTHOR]

The article examines the intensity and structure of religiosity and spirituality of German-speaking foot and bicycle pilgrims on the Way of St. James within the framework of a multidimensional model of religiosity. The following nine aspects are distinguished: religious questions, faith, religious and spiritual identity, worship, prayer, meditation, monistic and dualistic religious experiences. Data of N=425 German-speaking pilgrims of the Way of St. James from the years 2017 and 2018 are analyzed. The data of the Religion Monitor 2017 from Germany, Austria, and Switzerland (N=2837) serves as a population-representative comparison sample. Descriptive statistics, t-tests, and multiple regression analyses are used to analyze and to compare the two groups. The results show that German-speaking pilgrims in the analyzed sample have substantially higher values on all dimensions of religiosity than the general population in Germany, Austria, and Switzerland. This difference is most pronounced in the spiritual self-concept. However, for most pilgrims, the categories religious and spiritual are not mutually exclusive. Rather, spirituality forms a basis shared by almost all pilgrims in the sample, to which religiousness is added for many. Further, results are discussed in the light of the existing foot and bicycle pilgrimage research. Conclusively, it can be said that tourism and church actors should consider the religious character of pilgrims, which remains despite all changes in the religious landscape.

Pilgrim tattoos have come into fashion: in Santiago de Compostela, the destination of all Ways of St. James, tattoo studios are springing up and in social networks, corresponding photographs can be found more and more often. In this paper we present the results of a survey of pilgrims who have been tattooed after their pilgrimage (N=256). It turns out that certain symbols and body parts are particularly popular among pilgrim tattoos. The tattooing practice of pilgrims also depends strongly on age, nationality and previous tattoos. The central features of the pilgrimage itself, on the other hand, have only a weak influence on the tattooing practice. The increasing popularity of pilgrim tattoos can therefore be seen as a further sign of a general renaissance of tattoos (Rees, 2016). Nevertheless, pilgrim tattoos fulfill an identity-forming function and should be seen in the context of the high biographical relevance of late modern pilgrimages.

The aim of the research was to explore the factors conditioning the origin and development of selected sections of the Way of St. James within the territory of Visegrad Group countries.[1] The cognitive aim of the research was to determine the correctness of the spatial route of the Way of St. James, as well as to present the phenomenon of dynamic development of Routes of St. James in the said countries. The creation of the first sections of the Way of St. James in V4 countries was influenced by a number of geographical, historical, religious, economic, political, and sociocultural factors. In the majority of marked routes of St. James in the studied area, the key factor was the entrepreneurial attitude of people who had completed pilgrimages along the Camino de Santiago to Santiago de Compostela or who had come in contact with pilgrims themselves. It was only on further stages of development of the Way of St. James in individual regions that Camino projects were backed by regional authorities together with church authorities. The research shows that in the study area, the most intensive development of the Way of St. James and initiatives connected with Camino de Santiago can be seen in Poland. [ABSTRACT FROM AUTHOR]

Pilgrimages on the Ways of St. James are becoming increasingly popular, so the number of pilgrims registered in Santiago de Compostela has been rising continuously for several decades. The large number of pilgrims is accompanied by a variety of motives for a contemporary pilgrimage, whereby religion is only rarely mentioned explicitly. While pilgrimage was originally a purely religious practice, the connection between pilgrimage and religion is less clear nowadays. Therefore, this paper examines whether and in which way religion shows itself in the context of contemporary pilgrimages on the Ways of St. James. For this purpose, 30 in-depth biographical interviews with pilgrims are analyzed from a sociological perspective on religion by using a qualitative content analysis. This analysis reveals that religion is manifested in many ways in the context of contemporary pilgrimages, whereby seven forms of pilgrim religiosity can be distinguished. They have in common that pilgrims shape their pilgrim religiosity individually and self-determined, but in doing so they rely on traditional and institutional forms of religion. Today’s pilgrim religiosity can therefore be understood as an extra-ordinary form of lived religion, whose popularity may be explained by a specific interrelation of individual shaping and institutional assurance of evidence.

The article examines the intensity and structure of religiosity and spirituality of German-speaking foot and bicycle pilgrims on the Way of St. James within the framework of a multidimensional model of religiosity. The following nine aspects are distinguished: religious questions, faith, religious and spiritual identity, worship, prayer, meditation, monistic and dualistic religious experiences. Data of N = 425 German-speaking pilgrims of the Way of St. James from the years 2017 and 2018 are analyzed. The data of the Religion Monitor 2017 from Germany, Austria, and Switzerland ( N = 2837 ) serves as a population-representative comparison sample. Descriptive statistics, t-tests, and multiple regression analyses are used to analyze and to compare the two groups. The results show that German-speaking pilgrims in the analyzed sample have substantially higher values on all dimensions of religiosity than the general population in Germany, Austria, and Switzerland. This difference is most pronounced in the spiritual self-concept. However, for most pilgrims, the categories religious and spiritual are not mutually exclusive. Rather, spirituality forms a basis shared by almost all pilgrims in the sample, to which religiousness is added for many. Further, results are discussed in the light of the existing foot and bicycle pilgrimage research. Conclusively, it can be said that tourism and church actors should consider the religious character of pilgrims, which remains despite all changes in the religious landscape. [ABSTRACT FROM AUTHOR]

Pilgrimages on the Ways of St. James are becoming increasingly popular, so the number of pilgrims registered in Santiago de Compostela has been rising continuously for several decades. The large number of pilgrims is accompanied by a variety of motives for a contemporary pilgrimage, whereby religion is only rarely mentioned explicitly. While pilgrimage was originally a purely religious practice, the connection between pilgrimage and religion is less clear nowadays. Therefore, this paper examines whether and in which way religion shows itself in the context of contemporary pilgrimages on the Ways of St. James. For this purpose, 30 in-depth biographical interviews with pilgrims are analyzed from a sociological perspective on religion by using a qualitative content analysis. This analysis reveals that religion is manifested in many ways in the context of contemporary pilgrimages, whereby seven forms of pilgrim religiosity can be distinguished. They have in common that pilgrims shape their pilgrim religiosity individually and self-determined, but in doing so they rely on traditional and institutional forms of religion. Today's pilgrim religiosity can therefore be understood as an extra-ordinary form of lived religion, whose popularity may be explained by a specific interrelation of individual shaping and institutional assurance of evidence. [ABSTRACT FROM AUTHOR]

As the director of a new collegiate study-abroad program that will invite students to complete a segment of a Christian pilgrimage across northern Spain, the Camino de Santiago (Way of St. James), I am tasked with setting the expectations of students, parents and administrators, and with addressing the needs of student travellers. The present chapter analyses several genres of cultural artefacts that novice pilgrims, such as my students, are likely to encounter prior to departure: travel guidebooks and manuals, publications more generally about sacred journeys, pilgrimage memoirs and films. These texts help to frame the journey ahead as a pilgrimage, as a long-distance hike or both. Of particular interest to travellers as they prepare for departure is the representation of packing lists and outdoor sports gear across the various genres. I wish to consider the ways in which the material goods one brings from home for a journey impact and/or reflect one's intended travel experience. I encourage any would-be pilgrims to interrogate their own purchasing and packing choices, as they encounter these and other textual representations of the Camino de Santiago and as they consider their motivations for undertaking the journey. pilgrims to interrogate their own purchasing and packing choices, as they encounter these and other textual representations of the Camino de Santiago and as they consider their motivations for undertaking the journey.

The aim of the research was to explore the factors conditioning the origin and development of selected sections of the Way of St. James within the territory of Visegrad Group countries.[1] The cognitive aim of the research was to determine the correctness of the spatial route of the Way of St. James, as well as to present the phenomenon of dynamic development of Routes of St. James in the said countries.The creation of the first sections of the Way of St. James in V4 countries was influenced by a number of geographical, historical, religious, economic, political, and socio-cultural factors. In the majority of marked routes of St. James in the studied area, the key factor was the entrepreneurial attitude of people who had completed pilgrimages along the Camino de Santiago to Santiago de Compostela or who had come in contact with pilgrims themselves. It was only on further stages of development of the Way of St. James in individual regions that Camino projects were backed by regional authorities together with church authorities. The research shows that in the study area, the most intensive development of the Way of St. James and initiatives connected with Camino de Santiago can be seen in Poland.with church authorities. The research shows that in the study area, the most intensive development of the Way of St. James and initiatives connected with Camino de Santiago can be seen in Poland.

Tourism and pilgrimage are different social phenomena (Cohen, 1992; Collins-Kreiner, 2010a); tourism is more secular than pilgrimage, which is mainly a sacred journey (Barber, 2001). In spite of this, both indicate a ‘movement’; so that tourists and pilgrims are ‘foreigners, travellers and strangers’ (Smith, 1992) who look for authentic experiences (Collins-Kreiner, 2010a). The question: ‘What kind of Experience Pilgrimage is?’ has many answers. From a social point of view, pilgrims are free from social obligations; they share the same destination and the same social status. Because of this, the anthropologists Turner and Turner (1978) defined pilgrimage as an anti-structural experience that subverts the established order of things. Furthermore, pilgrimages are both liminal and inclusive experiences, as the sense of communitas (Turner and Turner, 1978) facilitates social relations and produces social safety (Bauman, 2001). Finally, the emotional dimension of pilgrimage experiences changes according to behavioural patterns. Based on these assumptions, pilgrimages are unique experiences.Because of contemporary transformations and the increasing use of the term ‘pilgrimage’ in secular contexts (Collins-Kreiner, 2010a), the geography of pilgrimages must invavioural patterns. Based on these assumptions, pilgrimages are unique experiences.Because of contemporary transformations and the increasing use of the term ‘pilgrimage’ in secular contexts (Collins-Kreiner, 2010a), the geography of pilgrimages must investigate how pilgrimage experiences change. This contribution analyses pilgrimage experiences according to a key aspect: human cognition; for this reason, the essay presents a phenomenological methodological approach (Lopez, 2013). The chief sources are records of pilgrims who went to one of the most representative sites for Christian religion: Santiago de Compostela. The examination regards the above-mentioned dimensions and the way in which pilgrims ‘live the space’. It aims to reveal that the ‘essence’ of pilgrimage tourism experiences does not disappear when the pilgrim returns to his or her everyday life. As a matter of fact, his or her everyday life is marked by the pilgrimage experience and, thus, by a different worldview (Frey, 1997, 1998; Coleman, 2004).