Hildegard von Bingen, religiosa beneditina que viveu no século XII, alegava ter escrito sua primeira obra, o Scivias, obedecendo a um comando divino, que ela teria recebido em uma visão. Segundo Hildegard, suas visões a acompanhavam desde sua infância, e nelas ela via uma Luz Viva e recebia mensagens divinas. O Scivias que, segundo Hildegard, consistia na transcrição dessas mensagens divinas, era uma obra com ensinamentos em ortodoxia doutrinária. O caráter profético da obra aliado à sua ortodoxia garantiu-lhe pronta aceitação no meio eclesiástico e deu a Hildegard a reputação de profetisa. Devido à sua fama de profetisa, Hildegard passou a ser buscada como a um oráculo espiritual, como conselheira espiritual em diversos assuntos. Monges, abades, abadessas, bispos e imperadores consultavam Hildegard em busca de conselho, consolo e mesmo solução para os seus problemas. A vasta correspondência da religiosa atesta este fato. Neste estudo, procuramos entender, através da análise de um relato mítico incluído no Scivias e de parte de sua correspondência, de que maneira profecia e ortodoxia, como expressões da espiritualidade de Hildegard, manifestaram-se em sua obra. / Hildegard von Bingen, religious Benedictine woman who lived in the twelfth century, claimed to have written her first book, the Scivias, under a prophetic call, that came to her in a vision. According to Hildegard, her visions had been with her since her childhood, and in them she saw a Living Light and received divine messages. The Scivias which, according to Hildegard, consisted of the transcription of these messages, was a work with teachings in doctrinal orthodoxy. The prophetic character of the book, allied to its orthodoxy, guaranteed it with acceptation in the ecclesiastical environment and gave to Hildegard the reputation of a prophetess. Due to her fame as prophetess, people began to search Hildegard as a spiritual oracle, as a spiritual counsellor in different subjects. Monks, abbots, abbesses, bishops and emperors consulted Hildegard in search of admonition, advice, consolation and even solution for their problems. The vast correspondence of Hildegard bears witness to this fact. In this study, we try to understand, through the analysis of a mythical account included in the Scivias and of part of her correspondence, in what ways prophecy and orthodoxy, as expressions of Hildegards spirituality, were manifested in her work.

Uma das principais peregrinações da Idade Média, as viagens a Santiago de Compostela foram responsáveis pela criação de rotas que permitissem um deslocamento mais confortável àqueles que seguiam rumo às relíquias do apóstolo. No intuito de atender as privações que estes viajantes apresentavam no decorrer do percurso, estabeleceu-se uma rede de assistência que provesse a eles suas necessidades físicas e espirituais, influência dos ensinamentos bíblicos em relação à caridade, além do incentivo à visitação de santuários menores que se encontravam nas rotas. Hospitalidade iniciada nos mosteiros, logo permitiu o surgimento de ordens religiosas e militares que se destinaram a auxiliar os peregrinos. Reis e nobres também tiveram um papel fundamental na edificação de instalações hospitaleiras, a fim de auxiliar os caminhantes de Deus. Neste sentido, este trabalho propõe uma reflexão acerca da importância que foi dada à assistência aos peregrinos jacobeus durante os séculos XII e XIII, período em que as peregrinações a Compostela encontravam-se em apogeu. A partir de um guia para peregrinos e documentos que demonstram a preocupação monárquica e nobiliárquica em relação a eles, procuraremos analisar como o auxilio ao peregrino foi observado e abordado naquela época e, ainda, o papel de reis e nobres na constituição das instituições de assistência. / One of the major pilgrimages of the Middle Ages, the travels to Santiago de Compostela were responsible for the creation of routes that would allow a most comfortable ride to those who followed towards the apostle´s relics. In order to meet the hardships that these travelers had on the route course, it was established a support network that could provide them their physical and spiritual needs, influence of biblical teachings regarding charity, besides encouraging visitation of smaller shrines that were on the routes. Hospitality started in monasteries soon allowed the emergence of religious and military orders which were intended to assist the pilgrims . Kings and nobles also had a key role in building hospitable facilities in order to assist the walkers of God. Thus this work proposes a reflection about the importance given to the assistance to the Jacobean pilgrims during the twelfth and thirteenth centuries, a period when the pilgrimages to Compostela were at peak. From a guide for pilgrims and documents showing the monarchy and nobility concern about them, we will try to analyze how the aid to the pilgrim was observed and discussed at that time and also the role of kings and nobles in the constitution of welfare institutions.

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-02-07T11:20:31Z No. of bitstreams: 1 Alessandra Bezerra da Silva.pdf: 1475101 bytes, checksum: 59c9536e29a087f35182243413671df7 (MD5) / Made available in DSpace on 2018-02-07T11:20:31Z (GMT). No. of bitstreams: 1 Alessandra Bezerra da Silva.pdf: 1475101 bytes, checksum: 59c9536e29a087f35182243413671df7 (MD5) Previous issue date: 2017-10-26 / The present work aims to study the practices of popular Catholicism manifested in the pilgrimage that departs from Quirinópolis towards the Shrine of the Eternal Father in Trindade - Goiás. There is a mixture of culture, religion and traditions renewed every year. The participant research was supported by bibliographical references to offer the theoreticalmethodological support and emphasizes the relevance of this historical and ethnographic work. We seek to understand the practice of pilgrimage as a sacred period that transcends time and space during walking. The sources are elements supported by orality, to understand the characteristics of the pilgrimage, allied to the photographic images of photographic images of the rites. These elements remain embedded in a tradition and demonstrate it. The first chapter was constructed from concepts that evidence the motivations that lead pilgrims to Trinity as a sacred place. In the second chapter, the story of the religious center of destiny, which from a medallion attracts devotees from all over Brazil and conquered the devotion of the Christian people. Finally, in the third chapter, the ethnographic research with the pilgrims of Quirinópolis is presented. They show their devotion to the Eternal Father in the form of thanks to the graces they have gained, walking to fulfill their promises. / O presente trabalho visa estudar as práticas do catolicismo popular manifestadas na romaria que parte de Quirinópolis em direção ao Santuário do Pai Eterno em Trindade – Goiás. Ali se vê uma mescla de cultura, religião e tradições renovadas a cada ano. A pesquisa participante foi amparada por referências bibliográficas para oferecer o suporte teórico-metodológico e enfatiza-se a relevância deste trabalho histórico e etnográfico. Buscamos compreender a prática da romaria como um período sagrado que transcende o tempo e espaço durante o caminhar. As fontes são elementos sustentados pela oralidade, para compreender as características da romaria, aliadas às imagens fotográficas dos ritos. Estes elementos permanecem inseridas em uma tradição e a demonstram. O primeiro capítulo foi construído a partir de conceitos que evidenciam as motivações que levam os romeiros até Trindade como um lugar sagrado. No segundo capítulo, a história do centro religioso de destino, que a partir de um medalhão atrai devotos de todo Brasil e conquistou a devoção do povo cristão. Por fim, no terceiro capítulo, apresenta-se a pesquisa etnográfica com os romeiros de Quirinópolis. Eles mostram sua devoção ao Pai Eterno em forma de agradecimentos as graças alcançadas, caminhando para cumprir suas promessas.

A dissertação de mestrado a ser apresentada tem como foco a experiência da devoção a Nossa Senhora Aparecida. Desta maneira, desde 2010, faço trabalho de campo em Aparecida do Norte, cidade do interior de São Paulo, junto aos devotos de vários lugares do país, acompanhando a forma como se relacionam com a Santa Aparecida, fazendo promessas, romarias. Assim, dividi minha dissertação em duas partes, que são, porém, interligadas. Na primeira parte, faço uma etnografia de uma romaria à pé (100km) de São José dos Campos (SP) até Aparecida, à qual acompanhei. A segunda parte trata da circulação de objetos e palavras de devoção, estes que possuem agência e transformam mundos e curam pessoas. Em Ensaio sobre a promessa tenho como autores clássicos norteadores Walter Benjamin, Victor Turner, Marcel Mauss. Tento entender a promessa muito além de uma forma direta da fórmula: dar, receber e retribuir. Ou seja, faço reflexões que me fazem pensar que entre estes verbos e ações transformadores, existem piscadelas, detalhes, mosaicos e muitas quinquilharias e inúmeras miudezas de coisas, sendo assim, foi preciso atentar para as fendas, os interstícios, os pontos crepusculares. Portanto, volto o olhar para a promessa enquanto circulação, movimento, passagem e espera. A promessa ou a graça não constituem um fim em si, o que mais me absorveu em campo foram os redemoinhos, os caminhos e os movimentos e toda a circulação de devotos, objetos, sacrifícios e palavras de fé. A circulação é o próprio motor da promessa, esta que só se estabelece na medida em que existem relações de intimidade entre Nossa Senhora Aparecida e seus devotos. Dessa forma, minha dissertação trata da experiência da devoção, da experiência do sensível, contando com muitas fotografias, músicas, contadores de histórias, amigos e estrada, pois a passagem e a estrada é o percurso mais longo, porém, mais certeiro para os que caminham com fé. E foi na estrada que eu comecei a vislumbrar que terríveis bons-espíritos me protegem, que eu quase nada não sei. Mas desconfio de muita coisa. Mas que fique claro, esta é uma etnografia, e que eu creio e não creio. Tem coisa e cousa... (Citações de João Guimarães Rosa, Grande Sertão Veredas, Rio de Janeiro: Nova Fronteira, 2001). / The research to be presented focuses on the experience of devotion to Nossa Senhora Aparecida. Thus, since 2010, I do fieldwork in Aparecida do Norte, a city in São Paulo, with devotees from many places in the country, watching how they make relation with Santa Aparecida, making promises, pilgrimages. So, I divided my research into two parts, which are, however, interrelated. In the first part: an ethnography of a pilgrimage on foot (100km) from São José dos Campos until Aparecida which I followed. The second part deals with the movement of objects and words of devotion that have agency and transform worlds and heal people. In \"Essay on the promise\", I have Walter Benjamin, Victor Turner, Marcel Mauss like the guiding classical authors. I try to understand the promise far beyond a direct way of the formula: give, receive and give back.\" It means that I do reflections which make me think that between these transformers verbs and actions, there are winks, details, mosaics and many trinkets and numerous offal of things, so it was need to look for cracks, interstices, twilight points. So, I return my gaze to the promise while circulation, movement, passing and waiting. The promise or grace do not consist in an end in itself, what most absorbed me in the field were swirls, paths and movements and all circulations of devotees, objects, words of faith and sacrifice. The movement is the engine of promise, which only is established the extent that there are intimate relationships between Nossa Senhora Aparecida and his devotees. Thus, my work is about the experience of devotion, sensitive experience, with many photographs, music, storytellers, friends and the road, because the road crossing and the route is longer but more accurate for those who walk with faith. And it was on the road I started to envision what \"terrible good-spirits protect me\", \"I do not know almost nothing. But I suspect a lot\". But, be warned, this is an ethnography, and I \"believe and do not believe. Has thing and thing...\" (João Guimarães Rosa, \"Grande Sertão: Veredas\", Rio de Janeiro: Nova Fronteira, 2001).

The work deals with the history and contemporary pilgrimage site of Neratov in Orlické hory. It follows the emergence, destruction and reconstruction of the pilgrimage church. It describes the restoration of the pilgrimage site and the life of the community nowadays. He gives testimony to the witnesses and the natives who were born there before the 2nd World War.

There is growing interest in attributing sacred value to the environment for its protection and management. Claiming the environment as sacred, however, is different from the environment in sacred sites. Sacred sites, places of heightened religious and spiritual significance, are found in all societies and visited by thousands of visitors. Visitor flows affect the environment in sacred sites in direct and indirect ways. Two distinct approaches can be identified in the discussion of impact on sacred sites: one focuses on the assessment of the physical environment and the other emphasises the effects on the cultural and sacred space. The first approach reports environmental problems such as deforestation, river pollution, and real estate development without supporting infrastructure of roads and environmental services including sewerage, water supply, and accumulation of waste, but fails to explain why these problems do not deter visitors whose numbers continue to increase. The second approach, by negating the physicality of the environment and relying on subjectivity of environmental discourses, avoids questions about environmental responsibility and management. Both these approaches do not consider how the environment in a sacred site is created. This thesis attempts to explain how the environment in the sacred site of Vrindavan is shaped by socio-economic, religious and political processes that take place within, and outside the site. By adopting a historical-spatial analysis, it shows how the trajectory of environmental change in Vrindavan is shaped by broader patterns of changes in political economy, religious patronage, pilgrimage travel and institutional developments. It examines the changes in the iv pilgrimage landscape of Vrindavan through three phases since its establishment as a pilgrimage site in the 15th century: pre-colonial (15th-19th century), colonial (19th-mid 20th century) and post-colonial (post-1947). It details the ways in which social, economic, political and institutional developments from the precolonial and colonial past are linked to some of the contemporary problems and how these are translated into fragmented institutional responses. The thesis examines the contemporary environment in Vrindavan in relation to the shifts in pilgrimage economy and interactions of various actors and institutions that control and manage it. It shows that the contemporary environment in Vrindavan is a poorly regulated market of religious entrepreneurs, tourism operators and real estate developers driven by the opportunities of religious tourism. The lack of institutions to regulate these activities and the inability to cater to the increased demand for environmental services contribute to the continued degradation of the religious urban space of Vrindavan. This institutional vacuum leads different actors to use contesting attitudes in absolving themselves from their responsibility towards environmental management and articulate discourses that reinforce the idea of environmental degradation in Vrindavan. The study illustrates that claiming the sacred and making the sacred/religious environment are two different things. It argues that understanding and addressing environmental degradation in a sacred environment requires an understanding of how sacred space is produced. It shows that the environment of pilgrimage is a dynamic process shaped by the activities, forms of control, perceptions, and representations of the actors involved in the production of sacred sites. The thesis calls for a comprehensive v spatial approach to address environmental change and sustainability issues in sacred sites by integrating concerns for maintaining the religious significance of the place with the physical transformations in sacred sites.

In a time of rapid social change pilgrimages are resurfacing as significant and visible social phenomena. Australia has historically been noted as a very secular society but in recent years there has been some scholarly attention to forms of spirituality outside of the orthodox, Church religion. In matters of national identity and commitment to place it is argued that there could be an upsurge in spirituality, in contrast to the decline of those practising formal religion. In this dissertation it is argued that two journeys undertaken by contemporary Australians can be considered true pilgrimages with spiritual dimensions and are therefore part of a growing spirituality apart from formal Church. A survey of the theological and anthropological literature about pilgrimages allowed the development of an eight-point frame of criteria that could be used as a standard against which an assessment of contemporary journeys could be made. Pilgrimage is a non-local physical journey to a historically and or mythically significant site or shrine that embodies the centre of a person’s most valued ideals. These ideals may or may not be theistic but must be portrayed within the limits of the culture. The shrine casts an image of the culture and has an expert shrine custodian, but has the capacity to absorb a multiplicity of discourses. Pilgrims go to a shrine to experience the place of past events, take home spiritual traces and to model a changed or improved future. In order to apply this frame to two Australian journeys, field trips were made to the plaster image of Mary at Our Lady of Yankalilla Church in South Australia and to Gallipoli in Turkey around the Anzac Day commemorations in 2000. Participant observations and interviews with six key informants, when considered in association with the historical context and media reports, provided ‘thick description’ of the behaviour at the journey destinations and insight into participants’ experiences, motives and understandings. Both journeys, the sacred and ostensibly secular, satisfied the frame of criteria for a pilgrimage. Furthermore they may also exemplify some features that are distinctively Australian, in that in these pilgrimages spontaneity and egalitarianism jostled against bureaucratic structures and national hierarchies.

Wallfahrten und Pilgerreisen, allgemein der religiös motivierte Tourismus erfreut sich in Europa heute aus unterschiedlichen Motiven wachsender Zustimmung. Die Motivation hierzu wurzelt letztendlich im Bereich der religiösen Emotionalität. Untersucht wird diese Form spiritueller Orientierung in der religiösen Gegenwartskultur auch in seiner Auswirkung auf die religiösen Institutionen. Die Möglichkeit zu religiös motiviertem Reisen kommt dem Bedürfnis nach mehr Religiosität entgegen, ohne daß der Pilgertourist gezwungen ist, sich längerfristig an kirchliche Strukturen binden zu müssen. Der christliche Religionstourismus ist ein bedeutender Globalisierungsfaktor und zahlenmäßig die größte Mobilisierung von Religion.

This is an autoethnographic account of my 1000km journey across The Camino Via de la Plata, framed within transpersonal theory. From my personal account of a peak experience on The Way, this spiritual inquiry attempts to connect myself and the reader to insights into transformation and living through embodied writing while contributing to the exploration of personal flourishing and growth in leisure studies. This process involved moving into and through Romanyshyn’s (2007) six orphic moments found in re-search processes with soul in mind. I then unfold my journey along the Camino and deepen this inquiry by engaging literature that help to explore spiritual aspects of my journey on the Camino. Leisure inquiry frames this transpersonal peak experience in a number of ways: it is an act of empowerment (Arai, 1997), focal practice (Arai & Pedlar, 2000), resistance (Shaw, 2001, 2007), and an experience of liminality (Cody, 2012) with transformation occurring at the flux of it all.

The thesis explores how elemental architecture in collaboration with the Shield can manifest a threshold condition in which a modern day hero myth can be enacted in the Canadian wilderness. Through the lens of Joseph Campbell, Tom Thomson and the archetypal structures of the Finns and Algonkians, a design proposal is derived for a Waterway Park in the Algonquin region that expands the mandate of the Ontario Parks System. In the realm of psychology, Carl Gustav Jung defines individuation as a universal quest that encourages facing and overcoming ones internal demons in order to live a more integrated existence. Located in Oxtongue River Ragged Falls Provincial Park, this proposed experimental pilgrimage retreat connects a series of primary and secondary paths to cabins, a sweat lodge and a chapel. This model illustrates a method of inhabiting a protected wilderness site that can be applied to existing and future Parks to inspire a condition of corporeal and spiritual rejuvenation in Ontario’s near North.