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This study examines religious experiences (REs) and their transformative aftereffects (TAs) among pilgrims on the Camino de Santiago. Analyzing 32 travelogue testimonies and survey data from 501 participants, it identifies three key dimensions of post-RE transformations: heightened Unity and Love, a strong commitment to the Apostolic Mission, and expanded Spirituality, Wisdom, and Detachment. Pilgrims report a shift toward greater love, unity with nature, and sharing insights, as well as increased spirituality and reduced materialism. The study finds significant correlations between TAs and individuals prioritizing their relationship with God and regular religious practices, highlighting REs' impact on societal values and beliefs. [ABSTRACT FROM AUTHOR]

Walking as a social art practice is a pedagogical tool for teaching pilgrimage, allowing students to map their experiences onto a millennia-old tradition while forming a dialogue with the expansive surrounding landscape. Liminal in form and transformative in experience, aesthetic pedestrianism and the performance of pilgrimage share many commonalities, both functioning as performative actions and as ritual reenactments of our shared human condition. This paper will present as a case study the work of artists and professors Roxana Pérez-Méndez and Mario Marzán, who utilize pilgrimage through the context of an embodied walking art practice. By viewing the Camino de Santiago as a site for creative inquiry, students on their journey become intimately tied to the creation process—part social practice, part radical healing, and part counter-mapping. The trace elements of the experience serve as a field guide on relating meaningfully to the environmental, political, or social changes of our moment.

The Camino de Santiago has experienced a notable resurgence of pilgrimage since the last decade of the twentieth century. It has become a global phenomenon that has attracted the interest not only of people who want to walk it but also academics. Numerous studies in books and journals address issues related to the history, art, touristic opportunities, landscapes, etc. of the Camino de Santiago. In this article we propose a less common perspective: the Camino as an educational tourism resource. More specifically, the goal is learning Spanish as a foreign language through a direct experience of the pilgrimage to Compostela. We start from the idea that the Camino itself can be a useful tool for learning content material related to the history and art of Europe incorporating the dynamism of its landscapes with tourism as an avenue to approach cultural, social and economic phenomena. We use the model of the International Courses of the University of Santiago de Compostela, a public entity managed by the University, the government of Galicia, and other partner institutions, which has developed a strategy in which the Camino de Santiago becomes a tool for learning Spanish language and culture through the use of diverse elements available along the route in its varied spatial/historical dimensions.

Pilgrims who engage in extended walking often note the desire to escape their everyday lives, to take on new roles, and to connect with self and unknown others in fresh ways. At the same time, researchers have stressed the weight of digital technologies and mobile media in contemporary experiences of extended walking pilgrimage. I extend the conversation by exploring the stories of pilgrims who desire to escape the everyday as they reassess their sense of self in the wake of ending intimate long-term relationships. Drawing from ten formal in-depth interviews with individuals who have engaged in extended walking on the Camino de Santiago and the Appalachian Trail, I detail the numerous social forces that intersect as pilgrims work to distance themselves from digital obligations to claim time away. I illustrate how their relationship to smart phones, economic position, life stage, and the character of their intimate relationships off the trail shape their time away from everyday life as they work to fortify self and reflect on relational loss. My findings suggest directions for new research to explore how social position and ever-present digital connections shape walking pilgrimage in a post-COVID world.

Según el autor del sermón Veneranda dies, hubo una primera versión del Calixtino o Iacobus que contenía todo lo necesario para la liturgia del Apóstol: textos y cánticos litúrgicos, así como milagros de Santiago y traslado de las reliquias. Contenía, pues, al menos en parte, los tres primeros libros de la compilación. Posteriormente, en la versión definitiva, el Iacobus fue ampliado con la incorporación del Veneranda dies, de la Guía y del Pseudo-Turpín, perdiendo así su carácter cultual compostelano para experimentar una fuerte influencia francesa. Al mismo tiempo, tuvo lugar una pronunciada diversificación de la tradición textual. Por otra parte, ya en fecha muy temprana los peregrinos podían adquirir en Compostela copias de una primera versión del Libellus.

Whether on the Camino de Santiago or the Hajj, today's pilgrims tread ancient routes of religious ritual, but their experiences are mediated by modern infrastructures and mentalities. [ABSTRACT FROM AUTHOR]

El presente artículo revisa el soporte conceptual de un taller docente que, con el título Arquitectura del agua, Territorio, Imagen y Pensamiento en el contexto del año Jacobeo 2021 con financiación pública y a través de la Universidade de A Coruña, se presentó en Galicia en una exposición y en un conjunto de publicaciones. Los aportes investigativos dieron expresión a una forma de entender un territorio a partir de una arquitectura marginal y abundante, y propuso una representación estructurada en análisis de datos y narrativas, de textos e imágenes fijas y en movimiento, que pusieron en evidencia aspectos culturales que superaron la descripción meramente instrumental al apelar a la memoria. El taller se fundamenta en un trabajo de investigación doctoral que entiende que, para tener un conocimiento de la complejidad territorial gallega, expresión de un modo de vida, se deben ineludiblemente entrecruzar lecturas descriptivas, histórica y significativas. Sostiene que las arquitecturas se constituyen como signos de un territorio que las ha construido y que, a su vez, modifican a la comunidad que las habita. Sus vínculos son sus razones de ser y son rastreables en el entorno físico, facilitando un mayor conocimiento del lugar y permitiendo reconstruir su identidad. El objetivo del taller fue, a través del registro sensible y del análisis de los datos existentes en cinco localizaciones radiales a Compostela, demostrar que se puede recuperar la memoria de un territorio e identificar a una arquitectura como su receptáculo. La investigación constató que la persistencia de una arquitectura modesta es una prueba de veracidad que subsiste en un contexto que tiende a borrarlas, modificarlas, ignorarlas o explotarlas. Al representar su orden visible y su dimensión oculta se cuestionó la profundidad de su sentido en el momento presente de cambio.

The study aims to understand the precursors, catalysts, and dimensions of the spiritual transformation of Chinese travelers on the Camino de Santiago, a pilgrimage-tourist route in Spain. This research has adopted the theoretical framework of spiritual transformation by Pargament and his colleagues in collecting the transformative experience of Chinese Camino travelers reported in 139 blogs and stories. Thematic analysis is employed in analyzing the data. The study results show that Chinese travelers underwent spiritually transformative experiences, as observed in the changes in their relationship to themselves, others, nature, and the transcendent. These four dimensions are interconnected and experienced as something integrated with Chinese cultural and spiritual traditions. This study also explores the transculturality of spiritual experience, the important role of embodied engagement, and the critical and essential qualities of liminality in the transformative process on the Camino de Santiago. [ABSTRACT FROM AUTHOR]

This paper presents the results of a survey conducted among people walking the pilgrimage route to the shrine of St James in Santiago de Compostela. The aim of the research was to investigate how a pilgrimage on the Camino de Santiago among a married couple or family affects marital or familial relationships, whether walking the trail to Compostela together influences the behaviour of family members towards each other and whether it forms positive attitudes and behaviour. The empirical basis of the study is the results of a survey among respondents who made the Camino de Santiago pilgrimage, as well as in-depth interviews conducted with 24 spouses of pilgrims along the Way of St James. The study revealed that doing the pilgrimage as a married couple or family had a positive impact on intra-family relationships. According to the interviewees, going on the pilgrimage together helped to strengthen marital bonds and trust, improve communication and mutual connection, show care and affection and improve contact with children. [ABSTRACT FROM AUTHOR]

Purpose: Religious and secular pilgrimages present rich opportunities for investigating information activities in an original and intriguing context. While the Information Science community has previously shown interest in digital expressions of religion and spirituality, discussion on pilgrimage is at a nascent stage. The purpose of this study is to conduct an in situ investigation of how pilgrims record, curate, and share their experiences. Design/methodology/approach: A field ethnography was conducted while walking with, observing and interviewing pilgrims along the Camino de Santiago, a popular European pilgrimage and UNESCO World Heritage route. Data collected from 25 semi-structured interviews and participant observations were thematically analysed within a theoretical framework combining Stebbins' contemplation and Nature Challenge Activity in serious leisure and Hektor's model of information behaviour. Findings: This study expands the interpretation of pilgrimage by introducing new insights into pilgrims, different types of mobilities, spaces and objects, and social interactions. By using field ethnography and close-up observations of praxis, pilgrimage is analysed as a socio-technical process and discussed literature within and beyond Information Science. The work presents new understandings of the interplay between spirituality, embodied information practices, physical and online social interactions, analogue and digital media before, during and after these journeys and legacy aspirations. Originality/value: The study is original in its combination of theoretical models and their ethnographic in situ application. It contributes to a more in-depth, in-the-field understanding of how pilgrims document their experiences via a rich palette of old and new media, the dynamics of using digital technologies during such physical and inner journeys and pilgrims' sharing practices. Implications for serious leisure and information practices are discussed, from theoretical to practical challenges and opportunities offered by pilgrimage experiences. [ABSTRACT FROM AUTHOR]

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.)

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.)

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.)

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.)

The Camino de Santiago is one of the most recognised cultural pilgrimage routes in the world. Notably, its current influence transcends the strictly inspirational and religious aspects, constituting also a socio-economic, cultural, historical, heritage and tourism cornerstone. This paper analyses, from an innovative bibliometric perspective, the influence of the Camino de Santiago on the academic literature in the period from 1980 to the present. For this purpose, two data sources have been used comparatively: manuscripts indexed in Scopus and doctoral theses. The results reveal a growth of its academic relevance in the last decade, especially in indexed publications. The analysis also reflects the leading sources, authors, countries and institutions, as well as their patterns of scientific collaboration, thus being extremely useful to improve both our knowledge of the Camino and its management, preservation and dissemination. The conceptual structure of the academic field, which differs between theses and indexed papers, also confirms the Camino as a crossroads not only of people but also of academic disciplines and scientific perspectives. [ABSTRACT FROM AUTHOR]

Copyright of [i2]: Research & Innovation in Architecture / Investigación e Innovación en Arquitectura y Territorio is the property of Universitat D'Alacant 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.)

The Camino de Santiago is one of the most recognised cultural pilgrimage routes in the world. Notably, its current influence transcends the strictly inspirational and religious aspects, constituting also a socio-economic, cultural, historical, heritage and tourism cornerstone. This paper analyses, from an innovative bibliometric perspective, the influence of the Camino de Santiago on the academic literature in the period from 1980 to the present. For this purpose, two data sources have been used comparatively: manuscripts indexed in Scopus and doctoral theses. The results reveal a growth of its academic relevance in the last decade, especially in indexed publications. The analysis also reflects the leading sources, authors, countries and institutions, as well as their patterns of scientific collaboration, thus being extremely useful to improve both our knowledge of the Camino and its management, preservation and dissemination. The conceptual structure of the academic field, which differs between theses and indexed papers, also confirms the Camino as a crossroads not only of people but also of academic disciplines and scientific perspectives.

Pilgrimage along the Camino de Santiago route is experiencing a revival in late modernity. It is transforming into a personal ritual where the meaning is more important than the destination, and the journey is more significant than the goal. Two common symbols on the Way of St. James are the scallop shell and the yellow arrow. This article examines personal and experiential accounts of encountering these symbols, utilizing Luckmann’s theory of symbols. The authors first outline the basics of Luckmann’s theory and incorporate the understanding of rituals developed by some other authors from Luckmann’s perspective. They then present a series of personal experiences shared by pilgrims when encountering the scallop shell and the yellow arrow on the Camino de Santiago. Finally, the conclusion sheds light on the pilgrims’ testimonies from the perspective of Luckmann’s theory of symbols.

Montserrat, durante todo el siglo XIII, fue un importante punto estratégico de encuentro para los peregrinos que seguían el Camino de Santiago, además de ser, ella misma, destino de peregrinaciones. Este emplazamiento privilegiado favoreció el intercambio y la circulación de repertorios líricos y narrativos, relacionados con los relatos de los milagros de la Virgen y difundidos, sobre todo, oralmente. De hecho, las tres principales colecciones de lírica mariana en lenguas romances del siglo XIII contienen poemas con relatos de milagros marianos acontecidos a lo largo del Camino de Santiago, junto con los que tuvieron lugar en el santuario de Montserrat. Si la correspondencia del so, es decir, el esquema métrico-melódico, refleja la identidad temática (razó) en las cantigas de Santiago, el mismo parámetro conduce a la determinación de la identidad procedimental de los milagros narrados en las seis cantigas de Montserrat, representando un signo de identidad muy claro. En efecto, las tres primeras cantigas, que relatan milagros de carácter local, se cantan sobre modelos melódicos de sabor arcaizante, con fórmulas insólitas alejadas de las estructuras de los Októechos, como corresponde al repertorio no codificado; mientras que las tres últimas cantigas, que narran episodios prodigiosos de otras tradiciones de santuarios marianos, siguen modelos melódicos estandarizados.

In this paper, research findings are presented from a small, longitudinal study using qualitative data on the long-term impacts of a unique, semester-long, study abroad program at Franklin Pierce University. In this programme, students study the history and contemporary renaissance of the Camino de Santiago pilgrimage and then walk the entire route in northern Spain as pilgrims. Alumni who participated in one of four trips conducted in the fall of 2011, 2013, 2015 and 2017 were asked in 2022 to respond to five open-ended questions about how their semester abroad impacted their lives, to what degree they thought their study-abroad group functioned as a ‘family’ and how that impacted their experience. Twenty-one alumni responded to the questionnaire; all indicating to varying degrees that the program had life-changing impacts that had influenced and were continuing to shape their lives. Their responses are organised into seven themes that describe the long-term impacts of the program. The researcher’s interpretations also draw on his memories and extensive field notes on experiences that occurred on the four trips, as well as the reflective essays students wrote based on their personal journals immediately upon their return from their semester abroad. The results are situated in the context of research on short and long-term impacts of study abroad and within the liberal education mission of U.S. institutions of higher education.

This article presents an analysis of the current challenges to the identity of the Christian pilgrim in the face of the dynamic growth of religious tourism. The semantic inflation that results in every wanderer being described as a pilgrim implies a new configuration of pastoral care, especially in terms of responding to the perceived "consumerism of the sacred." In the context of Zygmunt Bauman's observations concerning the transformation of the pilgrim into the tourist, the article proposes a reverse type of reflection, that is, how the tourist can become a pilgrim in the reality of modern-day pilgrimage routes. The Camino de Santiago was chosen as the point of reference, and current pastoral activities – both institutional and individual – were analyzed. [ABSTRACT FROM AUTHOR]

Pilgrimage along the Camino de Santiago route is experiencing a revival in late modernity. It is transforming into a personal ritual where the meaning is more important than the destination, and the journey is more significant than the goal. Two common symbols on the Way of St. James are the scallop shell and the yellow arrow. This article examines personal and experiential accounts of encountering these symbols, utilizing Luckmann’s theory of symbols. The authors first outline the basics of Luckmann’s theory and incorporate the understanding of rituals developed by some other authors from Luckmann’s perspective. They then present a series of personal experiences shared by pilgrims when encountering the scallop shell and the yellow arrow on the Camino de Santiago. Finally, the conclusion sheds light on the pilgrims’ testimonies from the perspective of Luckmann’s theory of symbols. [ABSTRACT FROM AUTHOR]

Pilgrimage is undergoing a revival in western Europe, mainly as newly established or revitalised pilgrim routes, such as the Camino de Santiago in northern Spain. These trails have helped to foster the widespread idea that pilgrimage is essentially a journey: a spiritual or "meaningful" journey undertaken slowly, and preferably on foot, in the medieval tradition. The purpose of this article is to problematise this journey-oriented understanding of pilgrimage in Christian and post-Christian societies and to suggest that the importance given to the pilgrimage journey by many scholars, and by wider society, is more a product of modern Western values and post-Reformation culture than a reflection of historical and current-day religious practices. Drawing on evidence from a range of contemporary sources, it shows that many medieval pilgrims understood pilgrimage as a destination-based activity as is still the case at numerous Roman Catholic shrines today. [ABSTRACT FROM AUTHOR]

The purpose of this article is to develop a comprehensive understanding of people's motivations for going on the Camino de Santiago pilgrimage using qualitative and quantitative methods. The methodology comprised qualitative research based on content analysis of 32 travelogue testimonies and quantitative research based on an online survey of prospective pilgrims (N = 228). Three dimensions of motivation were identified using the following factor analyses: secular, spiritual, and religious. Then, a two-step cluster analysis was conducted to classify pilgrims into seven different types. The results revealed that pilgrims are not homogeneous in their motivations and that, except for two types with a total frequency of 4%, secular motivation is more or less present in all other types of prospective pilgrims. There are no "purely religious" pilgrims. Religious motivation always appears together with secular, spiritual, or, most often, both these forms of motivation. The findings suggest that secular motivation may be related to a need for exploration, the core motive underlying self-actualization. [ABSTRACT FROM AUTHOR]

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]

This article presents an analysis of contemporary forms of family pilgrimage to Santiago de Compostela and prospect for its development after the pandemic of 2021-2022. Based on information about family pilgrimages in Spain, we examine its therapeutic benefits, its challenges and difficulties, and its place within competing forms of pilgrimage. The 'family modality' extends to pilgrimage within any intentional family, such as one's academic and professional companions, recovering addicts traveling for mutual support, like-minded religious confraternities sharing a communal experience of the journey, and pilgrims trekking on behalf of family members left behind as a manifestation of voluntary surrogate pilgrimage. [ABSTRACT FROM AUTHOR]

To what extent does the community formed among pilgrims on the Camino de Santiago correspond to Turner's concept of communitas? How might pilgrimage with significant others differ from individual pilgrimages in the sense of community? This study attempts to answer these questions based on qualitative and quantitative content analysis of 32 travelogues written by pilgrims who completed the pilgrimage alone or with relatives or friends. The findings show that pilgrims develop an egalitarian and creative community that prevails the notion of a generic bond between people, an intense comradeship and generous common friendliness. In such a community, pilgrims' behaviour is typically passive or humble, and wisdom has ontological value. Pilgrims have similar experiences of communitas regardless of going to Santiago alone or with significant others. However, pilgrims who join organised groups solely for the last 100 kilometres of their journey are not considered part of this community and are classified as pseudo-pilgrims. [ABSTRACT FROM AUTHOR]

In this paper, research findings are presented from a small, longitudinal study using qualitative data on the long-term impacts of a unique, semester-long, study abroad program at Franklin Pierce University. In this programme, students study the history and contemporary renaissance of the Camino de Santiago pilgrimage and then walk the entire route in northern Spain as pilgrims. Alumni who participated in one of four trips conducted in the fall of 2011, 2013, 2015 and 2017 were asked in 2022 to respond to five open-ended questions about how their semester abroad impacted their lives, to what degree they thought their study-abroad group functioned as a 'family' and how that impacted their experience. Twenty-one alumni responded to the questionnaire; all indicating to varying degrees that the program had life-changing impacts that had influenced and were continuing to shape their lives. Their responses are organised into seven themes that describe the long-term impacts of the program. The researcher's interpretations also draw on his memories and extensive field notes on experiences that occurred on the four trips, as well as the reflective essays students wrote based on their personal journals immediately upon their return from their semester abroad. The results are situated in the context of research on short and long-term impacts of study abroad and within the liberal education mission of U.S. institutions of higher education. [ABSTRACT FROM AUTHOR]

The article addresses spiritual consumption from a corporal perspective, with a specific focus on pain and suffering as vehicles to a higher spiritual state. It applies a comparative auto-ethnography of the pain that people participating in two pilgrimages – the Camino de Santiago in France and Spain and the Quebec Compostela in Canada – feel in their toes and uses this to discuss how the experience and manifestation of pain actualises the spiritual experience. The results show that corporal pain transforms into a spiritual experience in the way that it connects to both the spiritual features associated with a particular context and the spiritual capital of the person experiencing the pain. They also reveal that displaying corporal pain during rituals – much like the sense of communion that is generated through the act of sharing – fosters further transformations leading to spiritual experiences. [ABSTRACT FROM AUTHOR]

People increasingly seek out opportunities to escape from a sped-up pace of life by engaging in slow forms of consumption. Drawing from the theory of social acceleration, we explore how consumers can experience and achieve a slowed-down experience of time through consumption. To do so, we ethnographically study the Camino de Santiago pilgrimage in Spain and introduce the concept of consumer deceleration. Consumer deceleration is a perception of a slowed-down temporal experience achieved via a decrease in certain quantities (traveled distance, use of technology, experienced episodes) per unit of time through altering, adopting, or eschewing forms of consumption. Consumers decelerate in three ways: embodied, technological, and episodic. Each is enabled by consumer practices and market characteristics, rules, and norms, and results in time being experienced as passing more slowly and as being an abundant resource. Achieving deceleration is challenging, as it requires resynchronization to a different temporal logic and the ability to manage intrusions from acceleration. Conceptualizing consumer deceleration allows us to enhance our understanding of temporality and consumption, embodied consumption, extraordinary experiences, and the theory of social acceleration. Overall, this study contributes to consumer research by illuminating the role of speed and rhythm in consumer culture. [ABSTRACT FROM AUTHOR]

Sin duda, el gran logro del feminismo académico –traslado del feminismo social al ámbito de la investigación– en la esfera concreta de las ciencias históricas ha sido arrebatar a las mujeres de la invisibilidad e indiferencia historiográficas, y su conversión en sujetos activos de la historia, agentes de dinámicas y transformaciones históricas en un protagonismo mancomunado con el colectivo masculino. Esta proposición [aparentemente clara y evidente] sufrió siglos de silencio y, después de décadas de intensa demostración empírica, aún semeja seguir siendo necesaria su prueba, quehacer de un grupo de historiadoras que han dedicado décadas a la recuperación de la memoria de las mujeres y a la difusión de sus voces, custodiadas en centurias de fuentes documentales, obviadas desde un sector de la historia oficial, adoleciente de androcentrismo y paternalismo. En esta contribución implementaremos una revisión historiográfica [forzosamente de trazo grueso] de la trayectoria de la «Historia de las Mujeres» en España, que se irá concretando, progresivamente, en una geografía particular [“Galécia”], una cronología específica [Edad Media] y una cuestión determinada [las peregrinaciones y romerías femeninas], prestando una especial atención al Camino de Santiago. En definitiva, escudriñaremos su evolución desde el convencimiento de que, aunque estemos en una fase de deflación, la «Historia de las Mujeres» aplicada al fenómeno de los peregrinajes continúa siendo un “arma cargada de futuro”.

Santiago el psicopompo, el acompañante de las almas, es el nombre con el que se suele invocar al Apóstol. Es sobre todo en el sur de Italia donde la vía láctea se identifica, dependiendo de la zona geográfica, como la “strada di San Giacomo” (Camino de Santiago) o el “passo di San Giacomo” (paso de Santiago, en las regiones de los Abruzos y Molise) o también como el «ponte di San Giacomo » (puente de Santiago, en las regiones de Basilicata, Calabria y Sicilia). A través de la vía láctea el alma, una vez abandonado el cuerpo, realiza el viaje de la vida terrenal al más allá. Hay ejemplos también en el norte de Italia, donde las tradiciones populares locales están muy arraigadas. Además de la tarea de conducir las almas al más allá, otra característica importante es la psicostasia: la capacidad de pesar las almas y considerarlas dignas del reino de los cielos. Este aspecto se le atribuye de forma similar, aunque no siempre igual, a San Miguel Arcángel. Se han considerado algunas representaciones en el arte italiano.

Modern pilgrimages are gaining popularity in Western culture despite increased secularization. Historically, pilgrimages were a religious ritual with the goal of personal transformation. This study explores the phenomenology of modern pilgrimage: the motivations to go on a pilgrimage, the experience and the subsequent changes. An explorative study was conducted on 142 pilgrims. The results indicate that 74% of the participants were motivated by psycho-existential motives to go on the Camino to Santiago. In addition, 75% of the participants experienced changes in life after walking the Camino. The findings indicate that modern pilgrimage still has transformative potential. Furthermore, six major themes regarding the phenomenology of the Camino emerge from the data: (1) authentic experience, (2) walking in nature, (3) self-transformation, (4) community, (5) simplicity and (6) spirituality, indicating that modern pilgrimage is a multidimensional psycho-existential phenomenon. [ABSTRACT FROM AUTHOR]

While allusions to the Camino de Santiago are concealed in Ernest Hemingway's The Sun Also Rises, Jake Barnes follows the Camino path in Paris, Burguete, Pamplona, San Sebastián and Madrid, and he visits the specific citygates, hostels, and hospitals used by Medieval pilgrims. The way Barnes uses language, perceives space and direction, depend largely upon his location in relation to the pilgrimage route. As his inner north, the Camino de Santiago provides a hidden structure in the novel: through a discussion of the social history of the Camino in Celtic and Catholic traditions, this article examines Hemingway's first novel through the lens of the pilgrimage, an approach that sheds important light on how Hemingway's conversion to Catholicism shaped his writing. [ABSTRACT FROM AUTHOR]

By fostering reverence, walking The Way can facilitate a critical tool in the promotion of what Pope Francis calls ecological conversion in his 2015 encyclical Laudato Si'. Re-reading a series of personal phenomenological reflections she wrote during the course of her 2012 and 2017 pilgrimages along the Camino Frances through the lens of philosopher Paul Woodruff's theory of reverence, the author explores the emotional sources of reverence pilgrims experience through the course of pilgrimage. Cultivated through a body of non-religious but characteristically pilgrim-oriented ceremonies, ritual activities, and acts of perception, the pilgrim reverence the author experiences and observes does not seem to draw from any single theological lexicon; it seems rather to extend, in all cases, into and beyond a feeling for the human community, to the earth itself. It is a spiritual exercise open to humanity itself, where pilgrims have the opportunity to foster recognition that everything is connected in our social, environmental, and economic ecologies. [ABSTRACT FROM AUTHOR]

This article presents an analysis of the current challenges to the identity of the Christian pilgrim in the face of the dynamic growth of religious tourism. The semantic inflation that results in every wanderer being described as a pilgrim implies a new configuration of pastoral care, especially in terms of responding to the perceived “consumerism of the sacred.” In the context of Z. Bauman’s observations concerning the transformation of the pilgrim into the tourist, the article proposes a reverse type of reflection, that is, how the tourist can become a pilgrim in the reality of modern-day pilgrimage routes. The Camino de Santiago was chosen as the point of reference, and current pastoral activities – both institutional and individual – were analyzed. [ABSTRACT FROM AUTHOR]

This essay arises from research carried out between the summer of 2018 and the spring of 2020 among pilgrims who had participated in the Camino de Santiago in north-western Spain and St Patrick's Purgatory, on Lough Derg in the northwest of Ireland. Research focused on embodied experience in relation to pilgrim motivation, groundedness and the enduring power of sacred travel as ritual. Convergent considerations about psychology, theology and pilgrimage studies clarified perspective on descriptions and definitions of pilgrimage in contemporary literature. Long-standing questions about journey vs. destination are subsumed into a description of pilgrimage which emphasizes larger process. Interconnected elements of this process are a most significant part of the enduring appeal of contemporary Western pilgrimage. [ABSTRACT FROM AUTHOR]

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.)

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.)

The Way of St. James is a very well-known and ancient pilgrimage, with various routes leading pilgrims to the Cathedral of Santiago de Compostela in Spain, where the remains of Saint James are buried. Over the last few years, the experience of the pilgrimage and the growing number of pilgrims walking the Saint James Way have been attracting researchers' attention. However, studies attempting to understand the pilgrims' experience using a self-regulation lens are limited. Self-regulation may be defined as efforts made to manage individuals' thoughts, emotions, and behaviours in the pursuit of long-term goals. Therefore, rooted in the self-regulation framework, this research aims to further understand the Saint James Way with a focus on the pilgrims' experience, while stressing the three components of the model: planning, execution, and evaluation. The interviews of 32 Portuguese pilgrims aged between 16 and 52 were analysed using thematic analysis through Zimmerman's model. Pilgrims made important considerations on the three phases of the self-regulation framework. Importantly, participants' discourses stressed relevant elements of the process of doing a pilgrimage, placing a particular emphasis on the interest and value of the pilgrimage, strategic planning, strategy usage, metacognitive monitoring, self-assessment and, finally, self-satisfaction. Interestingly, some participants revealed superficial planning and a lack of self-monitoring strategies on the journey. The study provides new avenues for research and practical implications likely to enhance the quality of the pilgrimage by helping pilgrims and pilgrim organisers. [ABSTRACT FROM AUTHOR]

Copyright of Kultura Slowian is the property of Jagiellonian 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.)

This article presents the theological basis of Marian devotion on the medieval Camino de Santiago and its manifestation in the form of Marian advocacies (Virgen Peregrina, Virgen del Camino). The presence of the cult of the Virgin Mary on the pilgrimage route to Compostela, closely linked to the Jacobean tradition from the very beginning, grows out of the main Mariological trend in the Middle Ages, expressed in the synthesis of Thomas Aquinas. However, a special relationship must be sought in the Mariology of the Hispanic–Mozarabic rite, which created the spiritual climate for the Compostela pilgrimages in the first centuries of their existence. [ABSTRACT FROM AUTHOR]

Santiago de Compostela is, together with Rome and Jerusalem, one of the three main pilgrimage and religious centres for Catholicism. The belief that the remains of St James the Great, one of the twelve apostles of Jesus Christ, is buried there has stimulated, since their reported discovery in the 9th century AD, a significant flow of people from across the European continent and beyond. Little is known about the practical experiences of people living within the city during its rise to prominence, however. Here, for the first time, we combine multi-isotope analysis (δ13C, δ15N, δ18Oap, δ13Cap and 87Sr/86Sr) and radiocarbon dating (14C) of human remains discovered at the crypt of the Cathedral of Santiago to directly study changes in diet and mobility during the first three centuries of Santiago’s emergence as an urban centre (9th–12th centuries AD). Together with assessment of the existing archaeological data, our radiocarbon chronology broadly confirms historical tradition regarding the first occupation of the site. Isotopic analyses reveal that the foundation of the religious site attracted migrants from the wider region of the northwest corner of the Iberian Peninsula, and possibly from further afield. Stable isotope analysis of collagen, together with information on tomb typology and location, indicates that the inhabitants of the city experienced increasing socioeconomic diversity as it became wealthier as the hub of a wide network of pilgrimage. Our research represents the potential of multidisciplinary analyses to reveal insights into the origins and impacts of the emergence of early pilgrimage centres on the diets and status of communities within Christian mediaeval Europe and beyond. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Investigación en Educación is the property of Universidad de Vigo, Facultad de Ciencias de la Educacion y del Deporte 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.)