Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A geografia da religião no Brasil pós 1990, vem apresentando temas que auxiliam os geógrafos no entendimento do espaço. Para o geógrafo da religião, os estudos têm por análise a dimensão espacial da fé, no tempo e no espaço, trata-se da análise de duas categorias: o sagrado e o profano. Esta pesquisa visa como objetivo, o estudo da comunidade católica, a Canção Nova, inserida em um movimento renovador na Igreja Católica Apostólica Romana denominada Renovação Carismática Católica (RCC) em seu espaço e no tempo de fé. Torna-se necessário desenvolver a importância do sagrado no Vale do Paraíba Paulista em seus sucessivos (re) arranjos espaciais na hierópolis de Cachoeira Paulista. A interpretação dessas organizações espaciais ocorreu ao analisar os possíveis agentes modeladores no espaço: peregrinos, turistas, visitantes, comerciantes e moradores. O Espaço Sagrado e seus respectivos espaços vinculados representaram a contribuição geográfica dessa dissertação e facilitou a compreensão do homem com o divino e sua relação na dimensão econômica, a dimensão política e a dimensão do lugar. / The geography of religion in Brazil after 1990 has been presenting themes that assist geographers in the understanding of space. The geographer of religion studies by analyzing the spatial dimension of faith, in time and space. It is the analysis of two categories: the sacred and the profane. This researchs objective is the study of the catholic community, New Song, set in a renewal movement in the Roman Catholic Church called the Catholic Charismatic Renewal (CCR) in its space and time of faith. It is necessary to develop the importance of the sacred in the Vale do Paraiba Paulista at its subsequent (re) spatial arrangements in Hierópolis of Cachoeira Paulista. The interpretation of these organizations is to analyze the spatial potential modeling agents in space: pilgrims, tourists, visitors, merchants and residents. The Sacred Space and their respective spaces linked, geographically, represented the contribution of this dissertation and facilitated the understanding of man with the divine and its relation in the economic dimension, the political dimension and the dimension of the place.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A geografia da religião no Brasil pós 1990, vem apresentando temas que auxiliam os geógrafos no entendimento do espaço. Para o geógrafo da religião, os estudos têm por análise a dimensão espacial da fé, no tempo e no espaço, trata-se da análise de duas categorias: o sagrado e o profano. Esta pesquisa visa como objetivo, o estudo da comunidade católica, a Canção Nova, inserida em um movimento renovador na Igreja Católica Apostólica Romana denominada Renovação Carismática Católica (RCC) em seu espaço e no tempo de fé. Torna-se necessário desenvolver a importância do sagrado no Vale do Paraíba Paulista em seus sucessivos (re) arranjos espaciais na hierópolis de Cachoeira Paulista. A interpretação dessas organizações espaciais ocorreu ao analisar os possíveis agentes modeladores no espaço: peregrinos, turistas, visitantes, comerciantes e moradores. O Espaço Sagrado e seus respectivos espaços vinculados representaram a contribuição geográfica dessa dissertação e facilitou a compreensão do homem com o divino e sua relação na dimensão econômica, a dimensão política e a dimensão do lugar. / The geography of religion in Brazil after 1990 has been presenting themes that assist geographers in the understanding of space. The geographer of religion studies by analyzing the spatial dimension of faith, in time and space. It is the analysis of two categories: the sacred and the profane. This researchs objective is the study of the catholic community, New Song, set in a renewal movement in the Roman Catholic Church called the Catholic Charismatic Renewal (CCR) in its space and time of faith. It is necessary to develop the importance of the sacred in the Vale do Paraiba Paulista at its subsequent (re) spatial arrangements in Hierópolis of Cachoeira Paulista. The interpretation of these organizations is to analyze the spatial potential modeling agents in space: pilgrims, tourists, visitors, merchants and residents. The Sacred Space and their respective spaces linked, geographically, represented the contribution of this dissertation and facilitated the understanding of man with the divine and its relation in the economic dimension, the political dimension and the dimension of the place.

The Way to Saint James is presented from two points of view. First, its character and its position in the pilgrimage - tourism continuum are subjects of the research. The position's analysis is based on dataset created by the Office for pilgrims in Santiago de Compostela about the pilgrims' motivation. The pilgrimage's position in the pilgrimage - tourism continuum has been getting closer to the limit between the spiritual and the profane during last years but it has not been reached yet. Then, the influence of the pilgrimage in a regional development is analyzed. The existence of the diffusion effect is examined in a study of model localities. The towns of Palas de Rei and Taboada, both in the Lugo region, have been chosen to examine the existence of this influence. The towns of Puente la Reina/Gares in the Navarra region, Nájera in the La Rioja region, Sahagún in the León region and Palas de Rein in the Lugo region have been chosen to examine the diffusion effect. The existence of the regional development is confirmed by increasing number of hotels and restaurants but not in the socioeconomic development. The diffusion effect is not confirmed. KEY WORDS: geography of religion, religious tourism, Spain, Way to Saint James (Camino de Santiago), pilgrimage - tourism continuum, diffusion efect

La Révolution de 1979 a provoqué en Iran une vague de méfiance à l’égard des autres pays et l’hostilité envers les États-Unis a mis le pays dans une position conflictuelle avec le monde occidental. Avec l’affaire de la prise d’otages en novembre 1979, les relations entre l’Iran, les États-Unis et l’Europe ont été coupées. Tout cela n’a pas été sans conséquences sur la conservation du patrimoine culturel : si Persépolis a échappé à la destruction, en revanche le mausolée de Reza Shah a été complétement détruit par les révolutionnaires. Cependant des démarches effectuées par les spécialistes eurent pour résultat l’enregistrement pour la première fois de trois monuments historiques de l’Iran sur la liste du patrimoine mondial : Tchogha Zanbil près de Suse, Persépolis dans la province de Fars et la place de Naghsh-e-Jahan à Ispahan. Malheureusement, le déclenchement subit de la guerre avec l’Irak n’a pas laissé le temps de mettre en place les mesures de protection et pendant huit ans les sites et les monuments historiques de l’Iran ont subi quantité de dégâts.Après la guerre, jusqu’en 1997, le gouvernement de M. Rafsandjani entreprit de relever les ruines résultant de « la Guerre Imposée ». Mais l’inflation, qui pourtant ne fut à aucun moment supérieure à ce qu’elle avait été pendant « l’époque de la Construction », entraîna peu à peu la dépréciation de la monnaie et l’augmentation des inégalités sociales. Cette situation, qui empira jusqu’au gouvernement de M. Rohani, fit qu’on porta moins d’attention au patrimoine culturel. En fait, après la Révolution de 1979, les biens du patrimoine culturel de l’Iran ont été répartis en deux groupes : ceux qui pouvaient être considérés comme le patrimoine religieux, et ceux qui, antérieurs à la conquête musulmane de la Perse, n’avaient aucun rapport avec la spiritualité musulmane chiite. Les investissements pour la restauration et la protection des monuments du premier groupe n’ont été faits que pour propager le chiisme et dans le but d’influencer de plus en plus l’opinion publique, déjà sensible à la question de la religion et aux miracles des imams chiites. Cependant, bien qu’appartenant à ce groupe, certaines mosquées historiques et des caravansérails n’intéressent pas les organismes culturels du pays, du fait de leur faible rentabilité. En soi, la meilleure solution pour réaliser les plans de sauvegarde des monuments historiques serait la participation de la population, mais l’étude du lien entre la société et le gouvernement montre qu’une telle coopération dépasse largement le seul domaine culturel et prend aujourd’hui en Iran un sens politique. / The Revolution of 1979 in Iran leaded to a wave of distrust of the other lands and to hostility towards the United States. It put the land also into a situation of confrontation with western world. The hostage-taking in November 1979 resulted in a breakup of relations between Iran, the United States and Europe. All of this has not been without effect on the heritage conversations.If Persepolis escaped the destruction, but Reza Shah’s Mausoleum was completely demolished by revolutionists. However the employment of specialists had an outcome, that for the first time three historical monuments of Iran were put on the list of UNESCO-world heritage site: Tchogha Zanbil near Susa, Persepolis in Fars-province and Naghsh-e Jahan Square (world-image) in Esfahan. Unfortunately the sudden outbreak of war with Iraq allowed no time for protection-sanction and for 8 years the historical cities and monuments of Iran have been much more damaged.After the war, the government of Akbar Rafsanjani committed to rebuild the ruins resulted by imposed war. But never higher as “period of construction”, the inflation leaded gradually to a currency debasement, also to an increase in social inequality. Got worse till 11. government, this situation made the people pay less attention to cultural heritage.After the revolution of 1979, the cultural goods of Iran were separated into two groups, on the one hand, the ones regarded as religious heritage and on the other hand, the ones built before the Muslims’ conquest with no deal with shiitic spirituality. The investment for protection of monuments in the first group aimed to dissemination of Shiism thus the public opinion, which has already been sensitive to the religion issues and the miracle of shiitic imams, should be influenced. But a few historical mosques and caravansaries belonged to this group, due to its low profitability didn’t interest the culture-organization.The best solution to ensure the preservation of historical monuments should be the involvement of population. However the investigations of the relation between society and government showed, that such a cooperation goes far beyond the cultural field and has a political meaning in society.