Pilgrimage Routes

Abstract
The aim of this study is to provide a critical review of the literature in the following areas: concepts related to the intersection of tourism and religion, religion and spirituality are still among the most common motivations for travel, religious tourism and pilgrimage, sacred motivations for pilgrimage, development of tourism destination for pilgrimage route, and challenges for pilgrimage route in cultural tourism.
Religious Tourism, so-called “Faith Tourism”, is a form of tourism, whereby people of faith travel individually or in groups for reasons related to religion or spirituality in their quest for meaning. It could be under pilgrimage, missionary, or leisure purposes. Many of today's most popular tourist destinations are related to ancient places of worship or to the site of apparent miracles.  In addition, Pilgrimage, as a part of religious tourism, is the act of moving from one place to another, often traveling through foreign lands; an ordered march of a group of people, usually with religious connotation. It is a ritual journey with a hallowed purpose; every step along the way has meaning; the pilgrim knows that the journey will be difficult and that life-giving challenges will emerge. Basically, sacred destinations and places of pilgrimage associate with the mainstream faiths: Christianity, Islam, Hinduism, Buddhism, Judaism, and Sikhism. Nowadays, at least three hundred million pilgrims visit the world's key religious sites every year. The study also presents an implication to distinct pilgrimage from religious tourism. In term of pilgrimage, its incorporation conveys religious involvement into the journey. Motivations for pilgrimage will differ from those of religious tourism. The pilgrimage has a mediation function between the natural and the cultural world & between the natural and the supernatural world. It is not a vacation, but a transformational journey during which significant change takes place; new insights are given, deeper understanding is attained, new and old places in the heart are visited, blessings are received, healing takes place, and on return from the pilgrimage, life is seen with different eyes and nothing will ever be quite the same again. While pilgrimage has ultimate spiritual goal, the search for eternal truth and becoming one with God, it is a journey resulting from religious causes, externally to a holy site, and internationally for spiritual purposes and internal understanding. Sacred site that houses holy artifacts promotes ritual practice and attracts religious travelers or pilgrims, who often mark the time and extend the space of the journey by returning home with mementos. The review includes the development of tourism destination for pilgrimage route. Pilgrimage is as the ancient forerunner and analogue of modern tourism. At the same time, tourism is as a kind of pilgrimage of modern civilization. Tourist is half a pilgrim, if a pilgrim is half a tourist. Indeed, tourism and pilgrimage can be identified as opposite end points on a continuum of travel. While changing motivations of the traveler, whose interests and activities may switch from tourism to pilgrimage and vice versa, even without the individual being aware of the change. The study also found valid connections between sacred people, places, and events.
Challenge for pilgrimage route in cultural tourism has been finally discussed. Tourist attractions are symbols of modern consciousness, the modern cathedrals of consumption, and venerated through sight sacralization. Sightseeing becomes a modern ritual. New means of consumption can be seen as cathedrals of consumption. Must-see attractions replace the must-see religious sites. There is an emergence of experience industry from the pilgrimage route, as cultural heritage attraction, in view of cultural tourism, aimed at consuming experiences and engaging in enchantment. The study found that religious-based experiences could provide experienced-based economies. Religion, as a tourist experience, becomes part of the symbolic economy. In conclusion, the experience industry with tourist attractions derived from the pilgrimage routes has been broadly developed in form of cultural tourism in our time. These tourist attractions are also known as cultural heritage attractions, functioning as the travel motivations of tourist.

According to Sahih Muslim, a Sunni Muslim hadith collection, women are obliged to perform their pilgrimage to Mecca and Medina in today’s Saudi Arabia solely together with a legal male chaperone (mahram), i.e. one of their immediate family members, such as a father, brother, husband or son she is not eligible to marry. Shia Muslim women, however, are allowed to go for hajj or umrah (“small pilgrimage”) alone if they feel safe. The Saudi government tightened the corresponding law for all Muslim women at the end of the 1990s. Women are obliged to enter Saudi Arabia together with a mahram only until they reach the age of forty-five – but this legal rule is only applicable for women who need a visa to enter the nation state.
This chapter examines fundamental differences in the experiences had by female pilgrims regarding their male supervision according to their citizenship and their Islamic belief (Sunni or Shia Islam). By comparing three stories of women from Saudi Arabia, the United Arab Emirates and Malaysia, the goal is to investigate the intersecting social categories and practices of gender, Islamic belief, nationality and age as enabling or as limiting factors for women on pilgrimage. Whereas for those women whose male companionship only depends on the interpretation of the belief system their GCC (Gulf Cooperation Council) nationality can be a loophole for their mobility, the Saudi legislation can be an obstacle or an empty legal shell for those female citizens who require a visa to perform pilgrimage in the holy places Mecca and Medina.

This article addresses Rachel’s Tomb as a site of heightened ritual activity and pilgrimage, whose popularity increased during the latter years of the British Mandate in Palestine, and whose role and meaning as a symbolic public site have been transformed. We examine how a set of meanings has been established at the site at the particular historic moment, converging local and national meanings, on the one hand, with religious, heritage and touristic meanings, on the other. Our approach is integrative, and we situate our inquiry by addressing three main conceptual points: the first is the site’s geo-physical characteristics, by which we refer to its functionality in terms of location, accessibility, and mobility, as well as in terms of the site’s size and material characteristics. The second point concerns the agentive interventions of the site’s renowned shamash, Shlomo Eliyahu Freimann, and the crucial role that he played in transforming the site’s collective function and public status. The third point concerns a corpus of documents, most of which were written in situ, that center around the site’s impressive visitor books, filled with numerous notations. Study of these documents suggests a hybrid genre that is part of the site’s changing discursive ecology.

In the last few decades, tourism has become one of the fastest growing economic sectors in the world, with an increasing economic, social and environmental role. It has been recognised as a strategic driver, able not only to heighten economic growth, employment, and enhancement of cultural values, diversity and heritage, but also to help countries transition towards more inclusive and resilient economies. In this framework, slow tourism has been playing an important role, compliant with the universal 2030 Agenda for Sustainable Development and the Sustainable Development Goals (SDGs). Its different forms - i.e. ecotourism, rural and village tourism, as well as religious routes - can improve social inclusiveness, poverty reduction, and environmental protection while empowering host communities, generating trade opportunities, and fostering peace and intercultural understanding.
The pilgrimage on religious routes is an ancient practice, largely rooted in many confessions as an expression of a mainly religious experience. Nevertheless, more recently, this kind of religious tourism has gained new values for both people and territories hosting destinations: its target groups of travellers have enlarged to those looking for spiritual holidays (individuals and groups) as well as well-being and integrated experiences combining religious sites, cultural heritage, landscape and nature, traditions and crafts, food, wine,and local events (shared with local people to feel part of the local community). Such experiences respond to the sustainability challenge as an opportunity for local development in depopulated areas but yet rich in history, nature, art and traditions.
On this basis, this paper tries to evaluate the recent experiences of some religious tourist routes in Sicily (South Italy), focusing on: a) their relevance in relation to emerging strategies and policies (i.e. cultural ecclesial parks, regional development plans, etc.); b) and their aptitude to generate sustainable and innovative local development. In particular it addresses the recent experiences in progress on the Itinerarium Rosaliae in Sicily as opportunities for sustainable and local development.

Oppe på høyfjellet  på Skurdalsporten i Meråker ligger tre bergflater som er oversådd med korsfigurer. De første korsfigurene ble oppdaget  på 1980-tallet, og ble da antatt å være spor etter pilegrimstrafikk gjennom området i middelalderen. Så langt har man funnet greske kors, latinske kors/t-kors, patrialkalkors/erkebispekors og Andreaskors her, men siden feltene i dag er overvokst med skorpelav, kan det finnes enda flere uregistrerte korsformer her.

Pilegrimsleden fra Skurdalsporten til Nidaros har i motsetning til leden fra Gauldalen og over Vassfjellet  ingen nærliggende arkeologiske funn som kan knytte lokaliteten til pilegrimstrafikken. Trekker vi imidlertid linjene østover til det norrländske landskapet finnes mange bevis på pilegrimstrafikkens eksistens og olavskultens stilling. Det at leden ble lagt gjennom dette landskapet, kan oppfattes som et politisk styrt forsøk på å skape et tyngdepunkt i Norden gjennom innføring av skatt til Nidaros også i Mellan-Norrland.  Gjennom Norges innføring av lover som skulle verne om pilegrimene, og opprettelsen av overnattingssteder, ser vi det samme bildet (Ekroll in prep.).

Korset var pilegrimenes mektigste symbol. Ved å etterlate seg et merke i form av et innrisset kors eller en korsfigur kunne man på en enkel måte kommunisere for omverdenen at man var på pilegrimsreise. Å merke landskapet med kors kan oppfattes som en ritualisering eller kristning av stedet, der man sikret seg mot «ukristne» makter, spesielt i utmarka.

Last year was the 30th anniversary of the Cultural Routes of Council of Europe. It is interesting to notice that some of these cultural itineraries refers to important medieval pilgrimage routes: for instance, it is the case of “St. James’ Way” and the “Via Francigena”. Both itineraries have known a growth in the number of tourists during the last years. Their success is due to two main aspects: firstly, they are slow-tourism products, different from the mass-tourism ones; secondly, they are presented to the public as an authentic experience, strictly connected to the one lived by the medieval pilgrims centuries ago. In my paper, I would like to explain why it is not possible to assimilate the medieval pilgrims with the modern tourists, and in which way these cultural and touristic projects use the Middle Ages as an element of attraction for tourists. In fact, while for a medieval man the pilgrimage was a journey undertaken mainly for religious motivations, a modern tourist decides to set out for different reasons, like the desire of escaping from the daily routine or the opportunity of visiting cultural heritage sites. Furthermore, the idea of reconnecting modern tourists with medieval pilgrims, and the importance of the authenticity of these experiences, seem to suppose a clear dichotomy: the fast modern world is opposed to the quieter and peaceful medieval period, a time when it was possible to face a long journey on foot in order to visit important sanctuaries and churches.

Shikoku is best known for a pilgrimage of 88 Buddhist temples, a thousand-mile clockwise circumambulation of the island. The pilgrimage of Shikoku symbolically recapitulates the career of Japan's great saint, Kūkai or Kōbō Daishi (774-835), from birth to enlightenment.

Religious sites, either as places of pilgrimage or as cultural resources, have always attracted the tourists’ interest. The tourist value of religious areas is enhanced when these are combined with a special natural beauty. These choices are identified in
many regions both in Greece and abroad and concern different religions and doctrines. The monasteries of Meteora, Mount Athos, St John the Theologian in Patmos etc. are indicative examples in Greece.
The protection of the sacred areas has drawn the attention of the Greek State which has adopted a special legal framework to protect the sacred sites, the monuments, the heirlooms and the treasures. This regulatory framework is composed of laws concerning specific regions, both continental and insular. There is similar legal protection in other countries as well.
This study examines the special legal framework governing the sacred places of Greece and at the same time treats the question often raised when conflicts arise between the religious character of the place –pilgrimage- and the cultural character of the place –cultural interest leading to religio-cultural tourism. In other words, there is a question whether the sacred nature of the place complies with its cultural nature and to what extent cultural tourism affects the pilgrimage in sacred places with an active
religious activity. There is also a question whether the implementation of restrictions and restraints on sacred places and sites and the reduction of disturbances from the “hordes” of tourists are practically possible.
The answers to these questions vary according to the perspective and the position of the person who examines the issue, namely according to what they consider prevalent: the pilgrimage character or the cultural character. In any case, by
establishing the sacred nature of the place, the legislator tries to make the two elements compatible. However, the achievement of this goal depends on those who enforce the law.

Marjolijn Kruip (1981) is kunsthistorica. Zij studeerde in 2006 cum laude af aan de Radboud Universiteit Nijmegen. Sindsdien werkt zij daar op de afdeling Kunstgeschiedenis aan korte onderzoeksprojecten waarin het gebruik van geotechnologie centraal staat. Zonder het enthousiaste werk van de vele onderzoekers die zich met het Brabantse erfgoed bezighouden, zou de bron waaruit ook In Brabant put weldra leeg raken. In Brabant biedt daarom iedere editie een gastauteur uitgebreid de ruimte om zijn of haar verhaal te doen, om te tonen hoe diep hij of zij in het Brabantse verleden is gedoken. Dank Dit artikel kwam tot stand dankzij een subsidie van de Onderzoeksschool Kunstgeschiedenis op basis van een klein onderzoeksproject dat gefinancierd werd door DANS (Data Archiving and Networked Services, instituut van KNAW en NWO). Het onderzoek werd verricht aan de Radboud Universiteit Nijmegen als deelproject van Kunera, database van middeleeuwse pelgrimstekens en profane insignes. Speciale dank gaat uit naar de afdeling Bouwhistorie, Archeologie en Monumenten van 's-Hertogenbosch die ruimhartig inzage gaf in het archiefsysteem met insignes die gevonden werden in 's-Hertogenbosch.

A road runs north-south a short distance form the Red Sea coast from Abu Durrag and Suez in the north east of Egypt to Sawakin in north-east Sudan . Sir John Gardner Wilkinson travelled along the coast rfom al-Qusayr to Berenike in 1826. Other European and Arab travellers have taken this route for a variety of reasons, including Christian and Muslim pilgrims, nomads, traders,  explorers, miners and tourists. They variously provided a vocabulary of shifting places along the Red Sea littoral alongside the 'placelessness' of the Sea. pp75-86. BAR International series 1395. ISBN 1 84171 833 5

The paper aims at deepening the interpretation of the relationship between the traces of ancient and modern cults in Sorrento-Amalfi Peninsula through the comprehension of tangible and intangible values retained in the pilgrimages routes. It also intends to identify overlaps and contrasts in the stratifications of the landscape along those itineraries in order to define adequate guide-lines for the conservation of this cultural system.
Taking into account the evolution of the religion from pagan to Christian cult and the consequent adaptation of places and structures of worship in order to satisfy renewed needs, in this context, despite the overlap of several material and immaterial stratifications, it is possible to identify the persistence of traditions and uses. Through the simultaneous interpretation of ancient and modern traces of spirituality, identified by comparing archival sources and on-site analyses, it could be defined a sort of religious syncretism that characterizes these places and connects rituals of the past to contemporary ones.
In contrast to the primitive cult of the Sirens – mythical creatures described by Homer in the Odyssey – only recalled by literary resources, the ancient cults dedicated to Athena and to Apollo appear to be testified by material evidences. In both cases, the sources refer to the presence of temple structures built to honor the two divinities: the temple of Athena stood on the Punta Campanella where today rises a 16th century tower; the cult (and temple?) of Apollo, instead, according to controversial sources, was in correspondence of the actual ruins of the Abbey of Saint Peter in Crapolla – deep gorge on the southern side of the Sorrento-Amalfi Peninsula –, which would be probably built reusing the spolia of the previous temple structure. Both two ancient places of worship where connected to the inland with paths which were used during centuries by pilgrims to reach them. These ‘pilgrimages’ routes retain still today their spiritual vocation: in the first case, despite the absence of the temple of Athena on the point of the promontory, there is the via Minervia that, conserving its most wild and fascinating character in an atmosphere of magic charm, as well as, a part of its ancient pavings, recalls the solemnity of the place of worship. In the second case, instead, the continuity in the religious use of routes and structures is more evident: here, in fact, the construction of the Abbey of Saint Peter and, then, of the twentieth-century little chapel, receive the cultural, spiritual and material inheritance of the place; in addiction, the processions in honor of the Saint, repeated every year on 29th of June, appear to be a revival of the ancient sacred legations to the god Apollo. Finally, the modern processions to the chapel of Saint Costanzo located on the homonymous Mont (14th of May), which go through the same itinerary that, during ancient times, was used by pilgrims directed to the temple of Athena, also testifies how the spiritual vocation of this route is still alive today.
The study clarifies, as a result, how the landscape of the Sorrento-Amalfi Peninsula represents an example of a stratified palimpsest of architecture and nature in which all the components - archaeological, environmental, rural, historical or anthropic - take a well-defined role in the characterization of the whole. The overlap between preexistence and transformation testifies the continuity of the uses which have marked this territory since ancient times: the complexity and multiplicity of these latter and of the imprints left by them make appropriate for these sites the definition of “cultural landscape”.
In a system like this, where each aspect affects the other, and, at the same time, is influenced by them, the communication routes, as in the ancient forms, as in their modern stratifications, constitute a connective tissue that, while joins and links each element, represents a fundamental component of the whole. Within the ancient road infrastructure the ‘sacred’ routes assume a role of great importance: they, in fact, testify the remarkable religious tension that has characterized these places since ancient times, and the continuity in their ‘spiritual’ use until the present day.

The Grolier Codex is discussed in the context of the archaeoastronomy of the ancient Americas on pages 98-99 of the March 1990 National Geographic Magazine article "America's Ancient Skywatchers" by John B. Carlson. One of four known ancient Maya books, the Grolier Codex depicts different manifestations of the planet Venus; the column of glyphs on the left of each panel records days in a 104-year Venus almanac. These plaster-coated bark-paper pages, carbon-dated to the 13th century, represent only half of the 20-page original. A numbered photographic arrangement of the Grolier Codex depictes the author's discovery that Codex pages 10 and 11 are actually two parts of the same "page 10".  Carlson clarifies the identities of Venus deities depicted in the Grolier Codex from a comparison of images from the Cacaxtla murals and links the images of the Grolier Codex with ancient Maya astronomically timed ritual warfare and sacrifice. (Grolier Codex photographs: Enrico Ferorelli; Other photos: Bob Sacha)

This article has been posted on Academia.edu as part of the Grolier Codex Project of the Center for Archaeoastronomy under the directorship of John B. Carlson, Ph.D.  The Grolier Codex Project seeks to further advance the study of the Maya Grolier Codex.

One of the most detailed descriptions of Jerusalem in a Scandinavian source from the Middle Ages is the text Leiðarvísir. This is the oldest Scandinavian pilgrimage itinerary, a travel guide book that describes the route from Iceland, to Norway, further to Rome, and all the way to Jerusalem. It was written by Abbot Nikulás Bergsson, the first appointed abbot at the monastery Munkaþverá in the north of Iceland. Around 1150 he himself travelled to Jerusalem and described his travels in Leiðarvísir, which was written around 1155, only a few years before his death in 1159 or 1160. The oldest preserved version of the text appears in the Icelandic manuscript AM 194 8vo, from 1387. Leiðarvísir is preserved in several other medieval fragments, which means that the text was copied and read in various medieval contexts, possibly due to its significance and relevance. 1 In the following, I will present Leiðarvísir in its 1150-and 1387-contexts, give a brief account of the topics discussed in recent scholarship on the text, and thereafter investigate whether the travel described in Leiðarvísir could have been understood allegorically by reading other contemporary stories thematizing physical and spiritual travels. Jerusalem, World History, and Norse Legends and Mythology It is said that it takes seven days to sail around Iceland, with favorable winds, which change as it is necessary, as one cannot use the same wind all the way. It is supposed to be the same distance between Iceland and Norway. 2

European travel accounts have often been incorporated into scholarship on Safavid Iran as sources for historiography and ethnographic information. The study of previously underexplored travel narratives composed by Safavid Iranians, although outnumbered by European accounts, foregrounds Persian travel writing as a self-referential and self-reflective source for Safavid and Shi‘i historiography. The image of Iran in Safavid narratives of travels, none of which were destined for Europe, emerges in close encounters with Iran’s neighbours in the Muslim world and beyond. Safavid travel narratives, as the site of self-inscription, reveal how Iranians envisaged Iran and their identity in the course of their travels within and outside Iran. 

Ala Amjadi, Maryam

Conference: The Idea of Iran: The Second Safavid Century

Link: https://www.soas.ac.uk/lmei-cis/events/idea-of-iran/11may2019-the-idea-of-iran-the-second-safavid-century.html

The Grolier Codex (Codice Maya de Mexico, CMM) is discussed in the context of the archaeoastronomy of the ancient Americas on pages 98-99 of the March 1990 National Geographic Magazine article "America's Ancient Skywatchers" by John B. Carlson. One of four known ancient Maya books, the Grolier Codex depicts different manifestations of the planet Venus; the column of glyphs on the left of each panel records days in a 104-year Venus almanac. These plaster-coated bark-paper pages, carbon-dated to the 13th century, represent only half of the 20-page original. A numbered photographic arrangement of the Grolier Codex depictes the author's discovery that Codex pages 10 and 11 are actually two parts of the same "page 10".  Carlson clarifies the identities of Venus deities depicted in the Grolier Codex from a comparison of images from the Cacaxtla murals and links the images of the Grolier Codex with ancient Maya astronomically timed ritual warfare and sacrifice. (Grolier Codex photographs: Enrico Ferorelli; Other photos: Bob Sacha)

This article has been posted on Academia.edu as part of the Grolier Codex Project of the Center for Archaeoastronomy under the directorship of John B. Carlson, Ph.D.  The Grolier Codex Project seeks to further advance the study of the Maya Grolier Codex.

ABSTRAKT
Niniejsze studium przedstawia zagadnienie kultu świętego Jakuba Apostoła w świetle analizy teologiczno–historycznej. Celem rozprawy jest prezentacja historii kultu Jakuba Starszego i ukazanie jego aspektów teologicznych oraz znaczenia dla współczesnego życia religijnego oraz teologii. Przedmiotem rozprawy jest życie świętego Jakuba zaprezentowane w kontekście danych biblijnych oraz apokryficznych, historyczny rozwój kultu Apostoła w Santiago de Compostela, a także innych częściach Europy. Szczególny nacisk położono na omówienie zagadnienia fenomenu ruchu pątniczego do grobu Apostoła. W dalszej części pracy zostaje poddany analizie kult świętego Jakuba w Polsce począwszy od średniowiecza, z uwzględnieniem elementów tego zjawiska pojawiających się w hagiografii i kaznodziejstwie. Ostatni rozdział prezentuje nauczanie papieskie dotyczące postaci świętego Jakuba i pielgrzymowania do jego sanktuarium w Composteli, zwłaszcza w świetle wypowiedzi papieży Jana Pawła II i Benedykta XVI. Ukazano także zarys rozwijającego się współcześnie kultu świętego Jakuba zwłaszcza jego aspektów teologicznych, ze szczególnym uwzględnieniem rzeczywistości polskiej.
Praca powstała w oparciu o wypowiedzi Magisterium Kościoła, literaturę historyczną i teologiczną, a także zebrane materiały konferencyjne poświęcone tej tematyce.

This chapter discusses a classical tradition of pilgrimage called Dnyaneshwar palkhi in Maharashtra. The focus is on forwarding a contemporary understanding how this pilgrimage procession is organized considering the scale of this event and understanding the impacts on the places through which this procession goes through. It is based on the author’s experiences of the 2016 palkhi where the number of participants were staggering: close to half a million pilgrims participated in this walking procession, and were accompanied by more than 2000 trucks, and utilized more than a 1000 tents.

Migrating Art Historians brings an embodied perspective to the study of medieval pilgrimage. Embodied readings of medieval art are on the rise since the sensual turn in art history, privileging the body as the essential instrument of investigation. Pilgrimage, intensely physical yet surrounded by rich visual culture, is particularly well suited to this type of inquiry. I am not an art historian, but a leader of courses on pilgrimage, and I consider the project and accompanying documentary film. Migrating Art Historians amply demonstrates the pedagogical, as well as scholarly, potential of becoming a pilgrim with one's students. This volume resulted from a semester-long project directed by Ivan Foletti (Masaryk University) in spring 2017. Twelve professors, postdocs, and graduate and undergraduate students walked a total of over 1,500 kilometers along three major medieval French pilgrimage routes (the Lemovicensis, Turonensis, and Podiensis), spending longer rest periods at the abbeys of Conques, Saint-Benoît-sur-Loire, and Mont-Saint-Michel. Their investigations there were streamed through Masaryk University's e-learning platform.

Ad limina Sancti Jacobi è l'espressione che definisce il viaggio presso una delle principali mete di pellegrinaggio della cristianità. E poiché gli orizzonti geografici dell'epoca erano molto diversi dagli attuali, per giungere a Santiago occorreva letteralmente andare "in capo al mondo" ossia raggiungere gli estremi confini del mondo conosciuto. Si trattava di percorrere le zone di confine con il mondo musulmano, incontrare popolazioni non sempre ospitali e rischiare di imbattersi in ladri, truffatori o assassini. Senza contare le difficoltà materiali: guadare fiumi, attraversare zone impervie e finanche superare i Pirenei. Per questo motivo la scelta dell'itinerario aveva grande importanza e poteva significare molto sia sul piano della sicurezza che della durata.

This short essay, illustrated with five figures/maps 6 photographs, describes in short the general introduction to the Assi area, southern neighbourhood of Varanasi, emphasizing the heritage sites for the purpose of heritage-walk in intimate manner with an aim to have ‘Deep experiences of the Heritage’ and ‘Realising the inherent values and reveal oneself’. This covers the site introductions of: 1. Jagannath Temple, 2. Asi Ghat, 3. Lakshminarayana, 4. Asi Sangameshvara, 5. Birthplace of Rani Lakshmi Bai, 6. Tulasi Ghat, 7. Tulasi Akhara, 8. Arka Vinayaka, 9. Amareshvara, 10. Chamunda/ Mahisasurmardini, 11. Lolarka Kunda – Lolarkeshvara Shiva, 12. Charmamunda-Maharunda/ Nava Durga, 13. Banakhandishvara (Sadhuvela Ashram), 14. Siddheshvara (inside Goyanka Sanskrit School), 15. Panchamandir – Kurushetra Kund, 16. Ananda Bagh (“garden of bliss”), 17. Durga Temple, 18. Tulasi Manas Temple, and 19. Sankatmochan Temple.

A peplos (dress) was presented to Athena Polias (i.e. "of the city") at the Panathenaia (i.e. "the Festival of all the Athenians"), which was held in the summer, by the middle of August, and was the most important festival of the Athenian ritual year. This age-old annual festival, as well as the quadrennial eight-day long festival of an historical date dedicated to Athena, 1 was the appropriate occasion for the peplos to be presented to her. During the ancient festivals, the gods and goddesses were dressed in their most beautiful garments, or they were offered new clothing, on a calendrical basis. The annual gift of Athena's peplos formed the focus of the Panathenaic festival, and marked the beginning of the new Athenian year. Such a presentation also required a suitable procession, which would bring the dress to the goddess, and the most important festival day, representing the original version of the festival, was called "the presentation of the peplos" (Parke 1986: 33).

This is chapter 1 of Medicine and the Saints:  Science, Islam, and the Colonial Encounter in Morocco, 1877-1956. 
It was selected as the topic of the religion and culture web forum at the Martin Marty Center for the Advanced Study of Religion at the University of Chicago in 2013 (September).  The comments on the chapter may be found here:
from Shahzad Bashir, Stanford University
https://divinity.uchicago.edu/sites/default/files/imce/pdfs/webforum/072013/Bashir%20response%20to%20Amster%20final.pdf
from Neil Kodesh, University of Wisconsin-Madison
http://divinity.uchicago.edu/sites/default/files/imce/pdfs/webforum/092013/Kodesh%20Response%20to%20Amster%20final.pdf