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The article analyzes the reasons for the growing interest in holy places, primarily Palestine, associated with Russia’s state policy, based on published sources. It also examines the forms and methods of educational work. In 1894, the Vyatka department of the Imperial Orthodox Palestinian Society was established in the Vyatka province to disseminate information about the Holy Land and support Russia’s activities in the Middle East. The department raised funds for the society’s work in the Holy Land and organized lectures on the history and activities of the society. Significant results were achieved through this educational work, including an increase in the number of members in the Vyatka department, particularly at the turn of the 19th and 20th centuries, and a growing interest in the Holy Land. Additionally, in the second half of the 19th century, some representatives of secular and spiritual society in the Vyatka province visited Orthodox holy sites, primarily the Holy Land and Mount Athos, and left memoirs about their pilgrimage experiences. Thus, the remote Vyatka province became spiritually closer to the Holy Land in the second half of the 19th century.

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Religious tourism, a branch of cultural tourism, can stimulate development, especially in rural areas. This research was conducted to conceptualize a religious tourism development model emphasizing the holy sites of Kermanshah province. The research approach was of qualitative and Grounded Theory type; the research sample comprised experts in the field of religious tourism. Accordingly, 16 semi-structured and in-depth interviews were conducted with key informants using the purposeful sampling method. The four criteria of Lincoln and Guba, including credibility, transferability, reliability, and verifiability, were used to measure the validity and comply with the qualitative research features, validation, accuracy, and robustness of the data. The reliability of the research was also assessed using the test-retest reliability method, with 77% reliability. Strauss and Corbin’s systematic approach analyzed data. Through three open, central, and selective coding procedures, the content analysis results yielded 71 concepts, 14 sub-categories, and six main categories. Finally, the paradigmatic religious tourism development model was presented, in which the development of religious tourism was chosen as the central phenomenon affected by the causal conditions of the research. Contextual and intervening conditions and the central phenomenon formed religious tourism development strategies, and economic, cultural, and social development outcomes were obtained. In the end, practical suggestions were presented for developing religious tourism in Kermanshah province.Introduction"Religious tourism" is one of the oldest forms of tourism and plays an important role in the history of tourism development. Religious tourism includes people who travel for religious or spiritual purposes and visit religious places or participate in religious activities and festivals. In other words, religious tourism refers to all types of trips made with voluntary religious motivation, without pay, and for a limited period.Kermanshah province, with 16,550 sacred places and monuments, is one of the provinces with the potential to attract religious tourists. Despite the potential and attractions that Kermanshah province has in the field of tourism in general and religious tourism in particular, the category of religious tourism in this province should be addressed more. This matter has been neglected from the point of view of the trustees and planners of the matter.This research aims to develop a religious tourism development model with an emphasis on blessed and religious places and locations in Kermanshah province to creat employment and reduce the unemployment rate. So, the current study seeks to answer this question, what kind of model does Kermanshah province has for the development of religious tourism with an emphasis on blessed and religious places?Materials and MethodsThe current research is qualitative in terms of paradigm, developmental-applicative in terms of purpose, and exploratory and ground-theoretical in terms of method. The studied community of the research was made up of experts in the field of religious tourism. Based on this, 16 semi-structured and in-depth interviews were conducted with key informants using the purposeful sampling method. The data were analyzed using the systematic approach of Strauss and Corbin. In order to analyze the data, three types of coding were used, which include open coding (creating concepts and categories), axial coding (identifying the core category, causal conditions, contextual and environmental conditions, intervening conditions, strategies, and consequences) and selective coding (creation of theory). In order to measure the validity and comply with the qualitative features of the research, validation, accuracy, and robustness of the data, the four criteria of Lincoln and Goba, such as reliability, transferability and appropriateness, reliability and stability, and verifiability, were used. The reliability of the research was also calculated using the test-retest reliability method, and 77% was obtained.ResultsConclusions The resulting Paradigm Model identified welfare and religious attractions as "causal conditions." The mentioned factors are the factors that make the development of religious tourism necessary and inevitable. Religious tourism development strategies include promotional strategies, infrastructural strategies, collaborative strategies, and human resource strategies that are affected by factors such as advertising management and integrated tourism management as "intervening conditions" And "background conditions" such as residents' attitude about the consequences of tourism and residents' attitude towards religious and cultural responsibilities towards pilgrims and tourists. Finally, the development of religious tourism leads to the emergence of "consequences of the development of religious tourism," such as "economic development," such as an increase in rial and foreign exchange income and the prosperity of the tax system, creating job opportunities for the local people of the province, expanding commercial and welfare centers around religious attractions. The province, the prosperity of local industries and products of the province, the employment of women and students on a part-time basis, and the attraction of domestic and foreign capital to the province; and "cultural and social development" such as cultural interaction and expansion of cultural exchanges of the province, strengthening of religious thinking among the local community of the province, awareness of the local community of cultural-religious assets, sense of pride of the local community in cultural-religious assets, strengthening of cultural character and increasing respect pilgrims are given the opportunity to strengthen religious and Islamic culture and rites between guilds and trades, and to revive local-religious traditions and manners. Based on the research findings, somepractical suggestions are presented to develop religious tourism in Kermanshah province

Hajj represents one of the most significant events in the life of the Muslim community. In the Russian Empire where Islam had become the second largest denomination in terms of the followers by the beginning of the 20th century, the Hajj transitioned from being a purely religious phenomenon to acquiring a certain political significance too. It was through this pilgrimage that Russian citizens professing Islam established relationships with their coreligionists from abroad. The aim of this study is to trace the degree of participation of Siberian Muslims in this process during the second half of the 19th to early 20th centuries and to assess their ability to perform the Hajj. Relying on archival materials, the authors demonstrate the importance of the process of organizing the Hajj and the participation of Muslims from the Russian Empire. The research revealed that Siberian Muslims were relatively minimally involved in the Hajj for several reasons. Firstly, a portion of the Muslims in Siberia had the status of exiles, which limited their movement both abroad and within the country. Secondly, the remoteness of the territory from the main sanitary checkpoints also discouraged potential pilgrims. In light of these circumstances, a phenomenon known as the “small hajj,” i.e., visiting holy places in Central Asia, became common among Siberian Muslims. The administrative challenges associated with performing the Hajj led many Muslims from various regions of the Russian Empire, including Siberia, to partake in pilgrimages illegally. This article may be of interest to religious scholars, historians, ethnographers, as well as a broad readership interested in the issues of state-confessional policy in the Russian Empire.

This paper analyzes the major change in the Jewish sacred space in Israel. It demonstrates the distinct process wherein pilgrimages emphasizing ancient Jewish history are often replaced by visits at the tombs of venerated contemporary figures. In various places throughout Israel (and the Diaspora), a complex system of sacred tombs has developed comprising sites that are physically and symbolically distant from Jerusalem. In recent years, cemeteries throughout the State of Israel have been transformed from burial places serving the families of the deceased to pilgrimage destinations for visitors specifically seeking to prostrate themselves on the holy graves of rabbis, public figures, and leaders of communities and Hasidic dynasties, whether Mizrachi or Ashkenazi. This tsadikification process has developed almost without institutional or national political involvement, and is the result of the activities of individuals and families, non-profit organizations, Hasidic dynasties, and various organizations promoting the expansion of the map of Jewish sanctity. [ABSTRACT FROM AUTHOR]

En el Antiguo Régimen los lugares sagrados fueron escenario de delitos violentos de naturaleza diversa. Las iglesias eran, por un lado, espacios de refugio de delincuentes que se acogían en ellas amparándose en el derecho de asilo, circunstancia que creaba situaciones de conflictividad. Al mismo tiempo, fueron también testigos de diversos actos delictivos, desde agresiones a clérigos hasta insultos, desórdenes y albortos protagonizados en su interior por personas laicas. Pero, sobre todo, abundaron los delitos contra la propiedad cometidos en los lugares sagrados: robos sacrílegos en iglesias, ermitas, conventos o casas de curas, utilizando la violencia, en busca de dinero o alhajas. Eran, no obstante, delitos realizados por individuos aislados, con ganada fama de comportamiento reprobable, o por gente asociada en cuadrilla de malhechores con ánimo de cometer robos y asaltos en casas y caminos. Antzinako Erregimenean, era askotako indarkeriazko delituak gertatu ziren leku sakratuetan. Elizak, alde batetik, delitugileen babeslekuak ziren, haietan asilo-eskubidearen babesa baitzuten, eta gatazka-egoerak sorrarazten zituen horrek. Era berean, hainbat delitu-ekintzaren lekuko ere izan ziren, besteak beste, elizgizonen aurkako erasoak, irainak, desordenak eta pertsona laikoek eragindako zalapartak. Baina, batez ere, jabetzaren aurkako delitu ugari egin ziren leku sakratuetan: sakrilegiozko lapurretak elizetan, ermitetan, komentuetan edo apaizetxeetan, indarkeria erabiliz, diru edo bitxi bila. Hala ere, gizabanako bakan batzuek egiten zituzten delitu haiek, portaera gaitzesgarriaren fama handia zutenak, edo taldeetan elkartzen ziren gaizkileek etxeetan eta bideetan lapurretak eta erasoak egiteko asmoz. In the Ancien Régime, holy places were the scene of violent crimes of different types. On the one hand, churches were places of refuge for criminals who sheltered in them under the right of asylum, a circumstance which created conflict. On the other hand, they also bore witness to diverse criminal acts, from assaults on clergymen to insults, disturbances and brawls between laypersons inside churches and convents. But, above all, there was an abundance of crimes against property committed in holy places: sacrilegious robberies in churches, chapels, convents or clergy houses, using violence, in search of money or jewels. However, they were crimes committed by isolated individuals, notorious for reprehensible behaviour, or by people in delinquent gangs aiming to commit robberies and assaults in houses and on roads.

This article examines gender separation at Jewish holy sites in the State of Israel. From a rare and sporadic phenomenon just a few decades ago, gender serparation at sacred sites has become normative. Segregation is in part directed 'from above' by the State of Israel's various religious arms, which fund, organize, and oversee the practice. But it also arises 'from below' as a result of the activity of individuals and Haredi groups—both Ashkenazi and Mizrahi—leading to the imposition of increasingly stringent modesty demands on Jewish Israeli women. Gender separation is presented as a religious obligation, and state authorities accept this extreme interpretation as if it represented a monolithic, unchanging religious position. [ABSTRACT FROM AUTHOR]

In addition to religious content layers, the word hiis (holy grove) seems to express also certain features of a natural landscape. The article discusses the issues concerned with the location of hiis areas as well as their meaning. There are signs of links between ‘holy’ and ‘hiis’ that can be traced in the toponymy observed in both lore and maps, although it is not always that place lore or placenames have survived in written form until today. The main emphasis in the article is placed on the water element related to holy groves, waterbodies and springs as well as wetlands. Often the holy grove is situated at a watershed or headspring, next to springs, the mouth of a river or a stream, a (former) larger waterbody or karst area. Water connects many places, and holy places can often be found in the marginal areas or junctions of waterbodies. In the case of water and presumably also holy places, place lore seems to consider as essential the ability to move in different ways and change the shape – this is reflected, for example, in legends about travelling nature objects as indicators of holiness. On occasion, the hiis areas mark natural reservoirs of clean groundwater; this is essential to acknowledge as the issue of water still occupies a crucial role among other environmental problems. So the stereotype of hiis as a holy grove, so-called Taara oak grove, embodies remarkably broader possibilities for interpreting the holiness of places in today’s context, for valuing these places and protecting them both culturally and environmentally.

Over the past seven decades, dozens of Muslim holy places in Israel have undergone a process of Judaization, becoming an integral part of the Israeli-Jewish sacred landscape. The current paper compares three waves of Judaization that followed the 1948 and 1967 wars, emphasizing the institutional and popular character of this process. The appropriation of Muslim holy places and their conversion is tied to the political, social, and religious changes that Israeli society underwent during its seventy years of existence. During these decades, Jewish holy spaces gained social, cultural, and religious importance; visiting them became a popular pastime. As the demand for holy places grew, former Muslim sites were converted and became part of Jewish sacred space. The process of transformation took place in parallel on two planes – the institutional and the popular – as both Israeli governmental bodies and worshipers converted Muslim holy places into Jewish sacred sites. The outcome of the process was the expansion of sacred space in the State of Israel and the inclusion of the periphery, which in many cases contained former Muslim holy places, as an integral part of the Jewish map of holy places. [ABSTRACT FROM AUTHOR]

The financial aid provided over the centuries by the Romanian Principalities to the numerous religious communities throughout the Eastern Christianity was more than substantial. The consistent documentary evidence identified so far in different archives is able to prove this assertion beyond any doubt. Nonetheless, it seems obvious that there are numerous other similar testimonies waiting to be discovered in various archives, either in Romania or abroad. This is even more the case for the 18th c. and the early 19th c., as there are plenty of unedited sources from this period. The present study aims to contribute to this scholarly effort by publishing several donation documents issued by the Wallachian and the Moldavian lords to the benefit of several religious communities located in Constantinople/Istanbul and its surroundings. There are eight such documents, identified by the author in the Romanian archives, and they refer to the following religious communities: St. John, St. Dumitru, Maguliotisa in Constantinople; the Assumption of the Virgin Mary on the island of Halki; the Transfiguration on the island of Proti, and St. Theodore in the village of Pivatecu. The documents are edited in extenso in the appendix of the study. Only after the entire corpus of sources is edited, we will have a complete image of the Moldo-Wallachian financial aid to the Eastern Christianity. [ABSTRACT FROM AUTHOR]

This is mixed method research with participatory action research (PAR) using quantitative research with a sample of 400 people and qualitative research using interviews and group discussions to find policy proposals. The main informants were the group of people in the area that were government agencies and private sectors working in tourism, a group of 20 teachers teaching in tourism and relations, and group discussions with 50 people in the old city of Phra Nakhon Si Ayutthaya Province. The results of the research found that 1) the identity of tourist attractions experienced the community's lifestyle through stories, legends, and holy places in the old city of Phra Nakhon Si Ayutthaya Province showed that the community is unique and it has multicultural traditions. Most of the tourists tend to travel during festivals, especially the Songkran Festival, and visit according to beliefs and religious rituals; 2) Important identity of tourist attractions experienced the community's lifestyle through stories, legends, and holy places in the old city of Phra Nakhon Si Ayutthaya Province visit to pay respects and followed in the footsteps of literature; 3) It found that the identity of tourist attractions experienced the community's lifestyle through stories, legends, and holy places in the old city of Phra Nakhon Si Ayutthaya Province in terms of history, traditions, culture, lifestyle and holy places, valuable to tourists, and the general public perceive the value to develop them as a historical tourist attraction, cultural arts, and multicultural to visit. [ABSTRACT FROM AUTHOR]

Social media have become primary venues for pubic conversations, but we know very little about how and where holy places are discussed in social media and who participates in these conversations. To address these questions, we look at the Temple Mount, one of the most significant places to the three ancient monotheistic religions, which is of great importance in political, national, and other contexts. The research question is twofold: In what contexts are discussions taking place in the Hebrew Facebook-sphere around the Temple Mount? And, what are the leading social media venues where the Temple Mount is discussed? Data collection took place in 2017, when Israel celebrated 50 years since capturing the mount, and experienced a major security event—the "metal detector crisis," followed by major clashes between Jews and Palestinians. We found that the Temple Mount is portrayed prominently in three contexts: national, religious, and security and that " ordinary " social media interest in it is limited to groups of mostly nationalist and religious Jews who demand prayer rights on the mount and rarely cross to become an issue for the broader Israeli social media public until a major security development initiates an " extraordinary " discourse involving many more individuals and groups. In one sense, the discourse about the Temple Mount is reminiscent of a "dormant volcano" that does not erupt regularly, but when it does, no one knows how the eruption will end. Lessons for the representation of holy places in social media are discussed. [ABSTRACT FROM AUTHOR]

Copyright of Djoussour El-maarefa is the property of Association of Arab Universities 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.)

Copyright of Bylye Gody is the property of Cherkas Global University Press 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.)

Copyright of Maetagused is the property of Estonian Literary Museum, Department of Folkloristics 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.)

A distinctive feature of Mangystau is a significant number of underground mosques that have existed within the region since the X-XIII centuries. The purpose of the study is to analyze and assess the current state of underground mosques and the prospects for their use as objects for the development of tourism. The study was carried out as a result of the use of complex methods: dialectical, retrospective, systemic and logical analysis, as well as general scientific methods of comparison, analysis and synthesis. Underground mosques in Mangistau region play an important role in the development of tourism in Kazakhstan. The analysis shows that the objects carved into the rock are unique underground structures that differ in the peculiarity and history of their formation. The research results can be used in theoretical and methodological research on this topic. The research materials show that in the Mangistau region it is necessary to study the religious heritage using a rich resource base and develop new tour programs that will increase the region's tourism opportunities and the development of all types of religious tourism.

The area of Gara Oreshets and the surrounding areas are tightly connected with the roads and the fate of the town of Belogradchik in the Bulgarian Northwest. The article deals with two votive crosses from the middle of the 19th century, located near Oreshets. The inscriptions on both of them show important events in the life of the local population: Christian holidays and riots against the Ottoman government. This study is the beginning of a research of votive crosses as a reflection of the folk memory in the region of Belogradchik.

The article discusses the institution of custody of holy places in Central Asia in the pre-revolutionary period (1865-1917). It is indicated that despite the fact that this institution was not legitimatized in Muslim Law (Sharia), nevertheless, custody was quite widespread in the region. It is stated that the sheikhs-custodians were surrounded with mystical worship of the faithful who attributed to them supernatural abilities in the fulfillment of a variety of desires and healing of various diseases. The custody of holy places has always and everywhere been associated with the acquisition of income from pilgrimage. In Central Asia around a holy place, as a rule, a waqf complex was also formed, which made additional significant income to the sheikhs-custodians of holy places. The hereditary order of custody succession, with significant ownership holy places had, often was the cause of conflicts among relatives who had rights to sacred objects. After Russia came to Central Asia, this problem became one of the most important for the government of Turkestan. It was important for Russia to solve the property problem of holy places. In their attempts to solve it, the authorities of Russian Turkestan could not build a clear and understandable system of relations with custodians of holy places. Even after half a century of presence in the region, the authorities had little idea of the number of holy places and real income of their sheikhs-custodians. The author concludes that the reason for such an ineffective activity of Russian authorities in the region in solving problems of holy places was the fear of destroying the order that took shape over the centuries. It, in their opinion, could lead to an increase in anti-Russian feelings in the region.

This article studies a note in the Middle Arabic language found before the Book of Job in the second volume of the earliest copy of the complete Arabic Bible kept in the collection of the Institute of Oriental Manuscripts of the Russian Academy of Sciences. This note, the author of which is unknown, deals with the seizure by the Roman Catholics of those Holy Places in Jerusalem and Bethlehem which belonged to the Greek Orthodox; the seizure was made with consent from the Ottoman authorities. This event, which in fact happened in 1690, is in the note erroneously dated two years earlier. In 1922, the text of the note was published by Archimandrite Elij ah from Alexandria in a considerably edited version in accordance with the rules of Classical Arabic grammar. This edition was carried out on the basis of an inaccurate copy taken in 1908 from the above-mentioned manuscript of the Arabic Bible which at that time was kept in the monastery of Balamand near Tripoli in Northern Lebanon. As a result, the content of the note was distorted in certain places, which aff ected its Greek and French translations. In this article, the original text of the note is published for the first time. The publication is accompanied by a Russian translation and commentaries. It identifies all political and church fi gures mentioned in the note, including the ambassador of France hidden under the nickname of Zamaria (in all probability, a distorted form of ce marquis).

Characteristics of the Liturgy of Jerusalem The Liturgy of Jerusalem can be characterized as including holy places, stations, cathedrals, and processions. The I Typikon i of St. Sabbas, which dictated most of the liturgical customs of the Orthodox churches, represents the Liturgy of Jerusalem during the Byzantine period.[13] A Processional Liturgy As a consequence of the first two characteristics just mentioned, the processional liturgy became very important to the cult of Jerusalem. Keywords: Jerusalem Church; liturgy; Egeria; St. James; Holy Places EN Jerusalem Church liturgy Egeria St. James Holy Places 6 14 9 04/29/22 20220101 NES 220101 This essay will present the Jerusalem liturgy in the fourth and fifth centuries, a period of the formation of the liturgies throughout the Christian world. Epiphanius designates him under this name in English the hermeneutic ( I hermeneutes i ).[40] The I Staurophylaxis i , guards the precious Cross because of the presence of the relic of the Holy Wood of the Cross.[41] The Liturgical Year of Jerusalem Egeria has repeatedly said that the Liturgy of Jerusalem was most remarkable because everything was "appropriate to time and place.". [Extracted from the article]

This work is devoted to the study of sacred springs in Western Kazakhstan, assessing their current state and prospects for use as objects of religious tourism. From the surveyed 75 springs of the West Kazakhstan region in the period 2012-2017, 20 springs corresponding to these parameters were identified. A field survey of famous Holy springs was conducted and their assessment as objects of recreation and cult worship was carried out. It is shown that on the territory of the region, Holy springs are characterized by a level of recreational and cult ratings from low to very high, with the predominance of a group of sources with a high rating, which indicates their excursion and pilgrimage attractiveness. Their sanitary and technical condition was assessed, the flow rate, pH, and hydrochemical composition of spring waters were determined, and spring passports were compiled. It is established that the sanitary condition is dominated by springs with a good rating. The presence of gazebos on the territories adjacent to the springs, their widespread improvement, make the springs promising objects of religious tourism of excursion, educational and pilgrimage directions.

The illustrations of Medina and Mecca in al-Ǧazūlī's prayer book Dalāʾil al-Khayrāt have drawn the attention of many scholars, who have come up with different interpretations. In the present article, a subgroup within the Maghribī manuscripts of that text is defined for the first time: luxury manuscripts that date from the 11–12th/17–18th centuries and that were mostly produced for important owners, certainly in Morocco, possibly in other parts of the Magrib. The manuscripts in this subgroup have an illustrated and illuminated addition that physically precedes the text of Dalāʾil al-Khayrāt , but that does not belong to the text of the prayer book. In the present article that addition is for the first time identified as such and described. A small corpus has been assembled and, by way of example, the article contains a detailed description of two manuscripts belonging to that newly defined subgroup: MS Paris, Bibliothèque nationale de France, Arabe 6983, and MS Berlin, Staatsbibliothek, Or. oct. 240. [ABSTRACT FROM AUTHOR]

Résumé: La « visite pieuse » (ziyāra) rendue aux figures saintes du chiisme imamite ou duodécimain, à savoir les imams et certains de leurs descendants et compagnons, occupe une place centrale dans la vie de cette branche minoritaire de l'islam. Après une introduction sur la conception de la sainteté et les fondements doctrinaux des pratiques de visite pieuse dans le chiisme imamite, cet article analyse les croyances et les pratiques vouées particulièrement à l'un des lieux les plus visités du chiisme et de tout l'islam, à savoir la tombe du troisième imam al-Ḥusayn à Karbalā, considérée comme le lieu sacré par excellence. Nous étudions ensuite un texte couramment récité par les croyants et pèlerins, attribué au sixième imam Jaʿfar al-Ṣādiq et intitulé Ziyārat al-wārith (« la visite de l'héritier [du Prophète] »). Il apparaît que ce texte ancien, objet d'un processus de canonisation au cours de l'histoire, a déterminé nombre de pratiques pieuses à Karbalā. Basé sur une approche anthropologique, cet article ne traite pas de l'histoire et de l'authenticité de ce texte mais de sa présence dans les formes vivantes de ziyāra contemporaines. Il vise à montrer la correspondance entre un texte traditionnel, normatif et canonique d'une part, et des pratiques vivantes, corporelles et langagières, de pèlerins de cultures différentes d'autre part, dans le monde chiite actuel. The 'pious visitation' (ziyāra) to the holy figures of Imami or Twelver Shiʿism, namely the Imams and some of their descendants and companions, plays a central role in the life of this minority branch of Islam. After an introduction on the conception of holiness and the doctrinal grounds for the visitation practices in Imami Shi'ism, this paper analyses the beliefs and practices particularly devoted to one of the most visited places within Shi'ism and the whole of Islam, i.e. the shrine of the third Imam al-Ḥusayn in Karbalā, considered as the holy place par excellence. We then study a text commonly recited by believers and pilgrims, attributed to the sixth Imam Jaʿfar al-Ṣādiq, entitled Ziyārat al-wārith ('the visitation to the heir [of the Prophet]'). It appears that this ancient text, which has undergone a canonization process in the course of history, has shaped many of the devotional practices in Karbalā. Based on an anthropological approach, this article does not deal with the history and the authenticity of this text but with its presence in contemporary living forms of ziyāra. It aims to show the correspondence between a traditional, normative and canonical text on the one hand, and the of pilgrims from different cultures on the other, in the present-day Shiʿi world. [ABSTRACT FROM AUTHOR]

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Modern travel-tourism can be traced back to historical pilgrimages to "sacred or enchanted" places that were imbued with an aura of holiness, mystery, or the supernatural. Such excursions did not focus solely on sites in nature, special buildings, or religio-cultural festivals but included quests to see holy persons, relics, and people with real or imaginary 'magical powers'. We discuss the nature of the general attraction to sacred spaces, which can be classified either as natural occurring places or created holy spaces. While this fascination is an expression of a continuation of ancient traditions, the business of dark-paranormal tourism has thrived within today's secular societies arguably due to humankind's loss of spirituality. This dark side of the unknown--including the great mystery of death--attracts many people on a superficial level via activities like the commercialization of Halloween, 'Black' guides, ghost tours, and paranormal entertainment media. Modern illusionists performing in more 'real-world' environments likewise operate in the twilight between trickery, doublebluffs, and more rarely, the truth. Against this background the ongoing tourist attraction of the 'paranormal, trickery, and horror' can be interpreted as the pursuit for a lost magic and spiritual worldview--a search in the proverbial dark for some form of cosmic light. [ABSTRACT FROM AUTHOR]

This paper is on the analysis of the influence of religious tourism, i.e. organized homage to the monasteries of the Serbian Orthodox Church on constructing impressions of significance of the knowledge and holiness of a monastery to followers and devoted worshippers. One of the main starting points in this paper is that followers’ journeys represent a specific communication frame. Owing to various factors, there is a difference in “assessment” of monasteries by the followers, as well as a different level of their connection to the some monasteries, and this has a consequence of creating personal “hierarchy” of monasteries within this frame. The aim of this paper is studying in which way and in which extent organized followers’ journeys contribute to nominating some monasteries as outstanding in comparison to others by the followers of the Serbian Orthodox Church. [Project of the Serbian Ministry of Education, Science and Technological Development, Grant no. 177028: Strategije identiteta: savremena kultura i religioznost]

In this paper, we put forward a realist account of the problem of accommodation of conflicting claims over sacred places. Our argument takes its cue from the empirical finding that modern, Western-style states necessarily mould religion into shapes that are compatible with state rule. At least in the context of modern states, there is no pre-political morality of religious freedom that states ought to follow when adjudicating claims over sacred spaces. Liberal normative theory on religious accommodation which starts from the assumption of a pre-political morality of religious freedom is therefore of limited value. As an alternative, we suggest that the question of contested sacred places should be settled with reference to the purposes of the state, at least as long as one is committed to the existence of modern states. If one finds the treatment of religion by the state unsatisfactory, our argument provides a pro tanto reason for seeking alternative forms of political organization. [ABSTRACT FROM AUTHOR]

In medieval times there were many believers from the Muslim West (Al-Andalus and the Maghreb) who, during their pilgrimage to Mecca, visited the sacred cities of Medina and Jerusalem, both of great cultural relevance in Islamic civilization. This study focuses on the journey made by khālid ibn „Īsà l-Balawī to these holy cities, analyzing passages of his ri'la Tāŷ al-mafriq fī ta'liyat 'ulamā' al-Mašriq, particularly the traveller's vision and impressions of the holy places he visited and their people, as can be gleaned from his commentary on the history, religion, science, and architecture of the cities, their social practices and ways of thinking. The passages also reveal aspects and circumstances of the Andalusi society to which al-Balawī belonged, as well as its relations and exchanges with other societies. In addition to the information on the places described, the traveller underlines the special attraction that Andalusis feel to them, affirming the connections and cultural ties through relations with scholars from the West and the Muslim East during the fourteenth century. [ABSTRACT FROM AUTHOR]

Events that happened in Poland in 2008 and 2013 related to the alleged miracles in Sokółka (in the Podlasie region) and Legnica (in the Silesia region) seriously affected the native 'sacrosphere.' Sensational information about the unusual events polarized public opinion by confronting secular and religious worldviews. At the same time, the increase in the devotion of the faithful was accompanied by folklore-forming mechanisms, adding new threads to the 'miraculous story.' Ethnographic research performed in the newly founded sanctuaries reveals elements of sensuality specific to folk religiosity. Miracles displaying the motif of blood build the reputation of Sokółka and Legnica as new holy places, attracting pilgrims and tourists from Poland and abroad. Contrary to pessimistic predictions of widespread secularization, there was a revival of the so-called 'traditional piety.' Folk religiosity revealed its vitality. [ABSTRACT FROM AUTHOR]

A distinctive feature of Mangystau is a significant number of underground mosques that have existed within the region since the X-XIII centuries. The purpose of the study is to analyze and assess the current state of underground mosques and the prospects for their use as objects for the development of tourism. The study was carried out as a result of the use of complex methods: dialectical, retrospective, systemic and logical analysis, as well as general scientific methods of comparison, analysis and synthesis. Underground mosques in Mangistau region play an important role in the development of tourism in Kazakhstan. The analysis shows that the objects carved into the rock are unique underground structures that differ in the peculiarity and history of their formation. The research results can be used in theoretical and methodological research on this topic. The research materials show that in the Mangistau region it is necessary to study the religious heritage using a rich resource base and develop new tour programs that will increase the region's tourism opportunities and the development of all types of religious tourism. [ABSTRACT FROM AUTHOR]

Copyright of Goya is the property of Fundacion Lazaro Galdiano 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 work is devoted to the study of sacred springs in Western Kazakhstan, assessing their current state and prospects for use as objects of religious tourism. From the surveyed 75 springs of the West Kazakhstan region in the period 2012-2017, 20 springs corresponding to these parameters were identified. A field survey of famous Holy springs was conducted and their assessment as objects of recreation and cult worship was carried out. It is shown that on the territory of the region, Holy springs are characterized by a level of recreational and cult ratings from low to very high, with the predominance of a group of sources with a high rating, which indicates their excursion and pilgrimage attractiveness. Their sanitary and technical condition was assessed, the flow rate, pH, and hydrochemical composition of spring waters were determined, and spring passports were compiled. It is established that the sanitary condition is dominated by springs with a good rating. The presence of gazebos on the territories adjacent to the springs, their widespread improvement, make the springs promising objects of religious tourism of excursion, educational and pilgrimage directions. [ABSTRACT FROM AUTHOR]

Background and Objectives: Traveling for health is one of the goals that can drive people to travel. Nowadays, pilgrimage plays a significant role in the therapy and spiritual well-being of people. Therefore, the present study aimed to study that how spiritual well-being is achieved through going on pilgrimage to holy places and how it affects all dimensions of one's life. Methods: The current qualitative research was conducted using the ethnographic method to fulfill the purpose of the study. Data were collected by conducting semi-structured in-depth interviews with 30 female tourists. Purposive sampling was performed by referring to the pilgrimage sites in Shiraz, Iran. The collected data were analyzed based on the content analysis technique. Results: The results of the present study indicated that pilgrimage constitutes eight organizing themes: discovery of the existential meaning, sense of place, spiritual action, emotionalism, connection, miraculous treatment, renewal and remembrance, and purposefulness. In the end, the global theme was seeking treatment through spiritual means. Conclusion: Understanding the relationship between therapy, spirituality, and spiritual well-being and sacred places can promote a different insight, helping us to provide solutions for the treatment and improvement of believers and even non-believers. Believers are in search of meaning and seek spiritual well-being. By visiting holy places, they strengthen their hope, faith, and sense of purposefulness, as well as improve their psychological and mental health. Accordingly, nowadays, most people seek spiritual therapy to restore their spiritual well-being. [ABSTRACT FROM AUTHOR]

The article deals with the features of religious tourism as a component of the tourism industry. The main directions of religious tourism are shown and their differences are pointed out. A number of problems related to the further development of international religious tourism in Ukraine are outlined, and the resource base that kraine possesses for its development is briefly outlined. It is established that religious tourism is an important component of the tourism industry both in Ukraine and abroad. [ABSTRACT FROM AUTHOR]

This research underscored the importance of developing a theology of place in the midst of a global sense of rootlessness, dislocation and displacement. This is significant because of the unfortunate lack of attention to theologies of place in Christian literature. It illustrated the possible rich contribution of mission theology to assist in developing a vision of place because of the emphasis on incarnation, contextualisation and inculturation in this theological discipline. This is enhanced by the important reflection on faithful presence and the restoration of the commons in missional ecclesiology. The research used literature study to develop the groundwork for a theology of place and to propose possible contours of a missiological engagement with a theology of place. This resulted in research that found that reality and contextuality demands a theology of place, which can be defined as an appreciation for the theological significance of specific geographic locations. The research developed the following contours of a theology of place, and introduced some ideas on each of these storied places, beautiful places, ugly places, holy and sacred places, places of exile and discomfort, places of healing and restoration, and quiet places. The research opened up a theological discourse on place and the implications of a theology of place for missional ecclesiology. Intradisciplinary and/or interdisciplinary implications: This research challenges the relative lack of theological engagement with a theology of place and proposes an approach grounded in missional ecclesiology with its emphasis on incarnation to develop contours for a theology of place.

The article discusses the status of the Room of the Last Supper and King David's tomb – the two central holy sites located on Mount Zion, south of the old city of Jerusalem – in the period between 1948 and 1967. The purpose of the article is to examine the way the State of Israel treated those sites: a Jewish holy site and a Christian holy site located one above the other. The status of these holy sites during this period has wider implications for the broader picture of the Jewish and Christian holy sites developed and controlled by Israel during these years. It raises questions about the Israeli attitude towards Christian holy sites in Israel in general and in Western Jerusalem in particular. [ABSTRACT FROM AUTHOR]

European Christian sent a number of military campaigns to the Levant since (491 AH / 1097 AD); its goal is to occupy Palestine and the Levant, In order to achieve this goal, the Crusaders used excessive force, violating human rights in all its forms and at all levels. They committed massacres against thousands of Palestinian civilians, destroyed farms and markets, killed innocent civilians, attacked scientific and religious institutions, by targeting the roads and their siege of cities, They violated the rights of merchants, passers-by and pilgrims and their siege of cities. The Islamic historian Ibn al-Atir has chronicled these events in time and place and wrote them down in his full book in history; his story is the truth as an eyewitness. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Historical & Cultural Studies an Academic Magazine is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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 research underscored the importance of developing a theology of place in the midst of a global sense of rootlessness, dislocation and displacement. This is significant because of the unfortunate lack of attention to theologies of place in Christian literature. It illustrated the possible rich contribution of mission theology to assist in developing a vision of place because of the emphasis on incarnation, contextualisation and inculturation in this theological discipline. This is enhanced by the important reflection on faithful presence and the restoration of the commons in missional ecclesiology. The research used literature study to develop the groundwork for a theology of place and to propose possible contours of a missiological engagement with a theology of place. This resulted in research that found that reality and contextuality demands a theology of place, which can be defined as an appreciation for the theological significance of specific geographic locations. The research developed the following contours of a theology of place, and introduced some ideas on each of these storied places, beautiful places, ugly places, holy and sacred places, places of exile and discomfort, places of healing and restoration, and quiet places. The research opened up a theological discourse on place and the implications of a theology of place for missional ecclesiology. Intradisciplinary and/or interdisciplinary implications: This research challenges the relative lack of theological engagement with a theology of place and proposes an approach grounded in missional ecclesiology with its emphasis on incarnation to develop contours for a theology of place. [ABSTRACT FROM AUTHOR]

Copyright of Archives de Sciences Sociales des Religions is the property of Editions EHESS 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.)

Nowadays the cyberspace capabilities have provided the possibility for the enthusiasts to go on pilgrimages to holy shrines without the constraints of time and place. The purpose of this paper is to study pilgrimage in virtual space and design a conceptual model for it. This model explains the components associated with virtual pilgrimage and the possibility for designing more efficient and effective virtual pilgrimage in cyberspace. Hence we took the viewpoints of 41selected citizens of Kerman, whose long distance to Mashad and Imam Reza's shrine justifies their virtual pilgrimage.The data were taken with depth interviews and analyzed with thematic analysis method with Atlas.ti software. The results show that virtual pilgrimage due to its special features is influenced by four groups of factors, namely supporting, psychological, aesthetic and technical ones. Each of these factors has different elements that can be used in optimal virtual pilgrimage design. Optimal virtual pilgrimage increases the users' sense of presence followed by benefiting from its other positive functions. In case of a non-optimal virtual pilgrimage and the feeling of non- presence, cyberspace can function negatively.

This article focuses on the changes that occurred in the significance of Israel’s Western Wall after the Six-Day War in 1967, when the site became a prominent Jewish and Israeli symbol. We examine the processes that established the Western Wall as a site combining both Jewish and Israeli components of identity — a place of national importance in Israeli consciousness. During these processes, the religious and historic contexts of the site remained intact and were even strengthened, but they were now supplemented by modern Zionist-national values and expressions. The new reality created at the Western Wall accorded it a new and extraordinary status as a national holy place. The site continued to represent the past and Israel’s religious and historical heritage, and Jews continued to visit it for religious and traditional reasons. The innovation was that the Western Wall was now infused with new content relevant to the post-Six-Day War period and to the social and cultural characteristics of Israeli society during those years. The site served as a source of connection for the diverse expressions of Israeli identity, and it accommodated a relatively wide range of worldviews, from religious-traditional (and perhaps even ultra-Orthodox) perspectives to civil-national perspectives. [ABSTRACT FROM AUTHOR]

The article takes as its starting point the hypothesis that the role played by Eusebius of Caesarea in the historical process leading to the development of the loca sancta/sanctorum in little more than one generation can be better understood by focusing on the years between the 'Edict of Milan' and the Council of Nicaea as well as on a group of works which have rarely been correlated and appropriately valued: the Demonstratio Evangelica, the Panegyric held in Tyre, the Onomasticon, and the Martyrs of Palestine. Scholars insist that Eusebius changed his attitude towards the loca sancta, starting in the 30s of the 4th century. The analysis of the aforementioned writings shows instead that no such change actually occurred, and that Eusebius' thoughts on sacred space and 'holy' places connected to biblical memories were consistent through the years. [ABSTRACT FROM AUTHOR]

This article addresses the roots of the Judaization of Muslim holy places during the early years of the State of Israel. By using documents from Israeli archives it examines the legal methods and various means that the Ministry of Religions used, in collaboration with other Israeli authorities, to take possession of Muslim holy places and turn them into Jewish sites. Parallel to the state-led institutional process of the Judaization of David's Tomb in Jerusalem and Elijah's Cave in Haifa, a spontaneous process of conversion of sacred sites by Jewish immigrants from Islamic lands took place in the coastal plain and Galilee. The Judaization of these holy places is understood as part of a broader process whereby the State of Israel made every effort to develop a new symbolic landscape. [ABSTRACT FROM AUTHOR]

This study describes some of the shrines that contributed to the urban development of Damascus from the emergence of Islam to the middle ages. It also discusses the connection between the existence of holy places which attract pilgrims for religious and spiritual reasons, and the expansion of cities. The main sources for this study are writings in the ‘virtues of the Holy Land’ genre, augmented by the publications on this subject by Orientalists and Arab scholars.