Finding the meaning of architecture in the Broumov region and restoring the pilgrimage tradition as well.

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Thesis advisor: James W. Morris / This dissertation is a comparative phenomenological and theological analysis on Catholic and Muslim traditions of pilgrimage to sacred tombs and shrines in south central Java, Indonesia. Both in the Muslim and Christian traditions, pilgrimage is a rich and complex religious practice that has served as a privileged milieu in which pilgrims and their communities attempt to foster diverse kinds of communion with God and His spiritual company of saints and other sacred figures, including the founders and paradigmatic ancestors of the local community. Precisely due to its richness and complexity as a spiritual and religio-cultural practice driven by the deeper and inclusive dynamics of communion, pilgrimage has also become a crucial practice in which a distinctive and hybrid religio-cultural identity is forged and negotiated in creative and fruitful ways--among others through the process of engaging various forms of otherness including other religious traditions and cultures--in the context of a long historical continuum that is also marked by tensions and ambiguities. Based on the underlying and multifaceted category of communion with God, the self, and the other that lies at the heart of the pilgrimage traditions in Islam and Catholicism, and guided by the method of the new comparative theology, this study attempts to offer a focused analysis of the major ways in which this dynamic of communion is played out in the deeper shared features and intimate encounters that exist between these two pilgrimage traditions in south central Java. Carried out from the perspective of the Catholic tradition, this study also seeks to explore the ways in which the extraordinary depth and breadth of these dynamics of communion in the Muslim and Catholic pilgrimage traditions--that in Catholic theology can be placed under the inclusive category of the work of the Spirit (pneumatology)--can serve as a creative avenue for a comparative theological enrichment of our contemporary understanding of the Catholic doctrine and practice of communio sanctorum ("communion of saints and the holy"). Drawing from both the most salient features of both the Muslim and Catholic pilgrimage practices in south central Java as well as the corresponding insights from the larger Islamic and Catholic traditions, this proposed pneumatological framework for a renewed understanding of the Catholic theology of communio sanctorum can be seen as the modest constructive fruit of this study's comparative theological engagement with the dynamics of pilgrimage in these two traditions. Through this process, the Catholic theology and practice of communio sanctorum is also made more richly anchored in the Catholic principles of communion, mediation, and sacramentality. And since this very process includes other religious tradition(s), the Catholic doctrine of communio sanctorum becomes remarkably inclusive and expansive as well, thus becoming a profoundly "catholic" theological vision. / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Yes / 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 medieval Europe and beyond. / This project has been supported by a grant from the ‘la Caixa’ Banking Foundation (ID 100010434; Code: LCF/BQ/ES16/11570006). Patxi Pérez-Ramallo and Patrick Roberts would also like to thank the Max Planck Society for funding for this project. Patxi Pérez-Ramallo, Hannah Koon and Julia Beaumont would like to thank the University of Bradford for funding a support the first osteological and stable isotope analysis conducted in 2015. Two of the isotopic analyses and 14C dates have been carried out with funding from the Xunta de Galicia to the CulXeo Group (ED431B 2018/47) and to the research network ‘Cultural Heritage, archaeological and technical services’ (R2016/023). Open Access funding enabled and organized by Projekt DEAL.

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La musique dans Pilgrimage de Dorothy Richardson joue un rôle important. C'est avant tout un élément crucial dans la quête identitaire de la protagoniste, Miriam Henderson. Récit de la formation d'une artiste, Pilgrimage est aussi celui de la quête d'une identité religieuse, nationale et féminine de la protagoniste. La musique accompagne le récit et offre la possibilité à Miriam de (ré)évaluer sa relation aux différentes religions organisées, de redéfinir son anglicité et de construire une identité féminine authentique. La musique ouvre également la voie à la « joie indépendante », au « centre de son être » où se loge une identité préexistante sur laquelle repose l'identité authentique qu'elle cherche. Par ailleurs, la musique aide Richardson à rompre avec la tradition romanesque du dix-neuvième siècle et à exprimer sa défiance à l'égard du langage et sa capacité à représenter la « réalité ». En intégrant les principes musicaux à la construction du texte narratif, l'auteur met en valeur son désir d'utiliser la musique comme modèle du fonctionnement sémiotique du texte narratif, d'influer sur la façon dont celui-ci fait sens et le communique en réfractant la « réalité » sur un axe à la fois vertical et horizontal et présente ainsi sa conception du temps comme échappant à la division entre passé, présent et futur. En outre, Richardson a recours à la musique pour mieux représenter la conscience, le processus de réflexion et le monde intérieur de sa protagoniste. Enfin, l'accompagnement musical sollicite la coopération de la conscience créatrice du lecteur en s'assurant sa collaboration dans la construction de la « réalité » que le roman tente de représenter. / Music plays an important role in Pilgrimage by Dorothy Richardson. On the one hand, music is a crucial element in the protagonist's search for identity. Reading Pilgrimage as a story of a quest and the formation of an artist shows that the quest of the protagonist Miriam Henderson is also that of a religious, national and feminine identity accompanied by music. Music provides the protagonist with the opportunity to (re)assess her relationship with various organized religions, redefine her Englishness, and build an authentic female identity. Music also reveals the “independent joy,” at “the center of being,” where a pre-existing identity can be found upon which the authentic identity that Miriam seeks rests. On the other hand, Richardson relies on music to break with the nineteenth-century writing conventions and express her distrust in the capacity of language to render “reality.” Her effort to integrate musical principles in the construction of the narrative emphasizes her desire to use music as a model for the semiotic functioning of the text, to influence how the text makes sense and communicates it refracting “reality” on an axis, both vertical and horizontal, thus presenting her concept of time which is outside the division into past, present and future. Furthermore, Richardson uses music to represent consciousness, the thinking process, and the inner world of the protagonist. Finally, the musical accompaniment generates the cooperation of the reader's creative consciousness securing his collaboration in the construction of the “reality” that the novel is trying to represent.

西國巡禮是以和歌山縣的那智山青岸渡寺為起點，岐阜縣的谷汲山華嚴寺為終點，巡拜三十三所觀音寺院的信仰之旅。 　　其起源可回溯到十一～十二世紀時僧侶等修行者的一種修行方式。但從十五世紀時開始，僧侶以外的一般人也開始進行這種步行距離超過九百公里的長程旅行。十七世紀之後，即使西國巡禮是必須耗費大量時間與金錢，絕非任何人都能隨意想去就去的行程，但在以農民為主的一般民眾之間卻大為流行，至此進入西國巡禮的最盛期。 　　本文以日本近世（西元1600～1867年）一般民眾的西國巡禮之旅為主題，利用當時的旅遊指南、巡禮者所寫的旅遊日記和各地方的官方記錄進行實例研究。分析巡禮之旅特有的習俗，同時觀察當時的西國巡禮之旅的實況，解析日本近世社會在衣食住等各方面給予巡禮者的支援，了解巡禮者願意花費大量時間和金錢，前往西國巡禮的原因，以及當時的社會大眾對這些巡禮者的看法，藉此歸納出對於江戶時代的一般民眾而言，西國巡禮所代表的意義與定位。 / THE SAIKOKU 33 TEMPLE KANNON PILGRIMAGE is a religionary journey starting from Nachi-san Seigando-ji in Wakayama ending at Tanigumi-san Kegon-ji at Gifu. Individuals can make a circuit about visiting 33 temples during the journey. The beginning of this journey is the way monks using to cultivate themselves in the religion life between 11th and 12th Century. However, from 15th Century, not only monks but also general public started to complete this over 900 kilometers journey. Although THE SAIKOKU 33 TEMPLE KANNON PILGRIMAGE is a time and money consuming trip, according to its long distance, and can not be afforded by most people, it was very prevalent after 17th Century in the general public which was composed most by farmers. This thesis will use ancient tour guides, traveling journals from participators, and governmental archives recorded by local authorities as samples to discover THE SAIKOKU 33 TEMPLE KANNON PILGRIMAGE of the general public in the edo period (from A.C 1600 to A.C 1867). This article will also analyze the specific customs behaved during THE SAIKOKU 33 TEMPLE KANNON PILGRIMAGE and the supports, such as food and lodging, gave to the participators from the society in the edo period. In conclusion, this essay will present why the general public were pleasure to spend a lot of money and time to participate THE SAIKOKU 33 TEMPLE KANNON PILGRIMAGE, how the society judged those participators, and the meaning of THE SAIKOKU 33 TEMPLE KANNON PILGRIMAGE to the general public in the edu period.

The diploma thesis is the proposal of the pilgrimage church with the addition of the second functional unit as the pilgrimage area near to the stream „Svatá voda – Kaménka“. The proposal claims to raise former pilgrimage area and natural element, and also to provide spiritual and psychological support to pilgrims/visitors. For that reason, there are provided residential programs in the area. The building program corresponds to demanding enter and capacity. Capacity of the church is up to 250 people, in the main liturgical space on the ground floor. The growth is possible on the gallery on the second and third floor. Areal also including restaurant, lecture hall and spiritual centre. That works on a spiritual stay program for singles or couples. There is also a meditation garden and parking lot aloof.

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