Shrines

Pilgrimage art is visual culture intended to enhance or direct a pilgrim's experience at a particular sacred site. The artwork is quite varied, but it tends to fall into broad categories including reliquaries and shrines, architectural settings and decoration, and pilgrim costumes and souvenirs. Whether adorning massive, international centers (Jerusalem, Rome, and Santiago de Compostela) or tiny parish churches, works of art were used to direct pilgrims into specific areas of the church and to focus their attention on significant features. The architectural forms, shrines, altars, wall paintings, stained glass, and sculpture coalesced, dignifying and enhancing the sacred spaces. Sculptural capitals directed a pilgrim's view, canopies were lifted to reveal sparkling shrines, and carved doorways framed a pilgrim's view of a miraculous sculpture. The movement, music, and smells of incense and beeswax burning merged to make pilgrimage an extraordinary event.

At the turn-of-the-nineteenth century, Eastern European architects explored international and temporal connectivity, modernity, and nationhood through construction of architecture for the arts. Their buildings, which were intended to promote the arts, resemble religious structures that emanate a sense of the sublime. Such temples to art utilized avant-garde architecture to function as both social rituals and political statements in a subtle protest against the ruling empires of Central Europe. Current scholarship focuses on either burgeoning national self-awareness in Eastern Europe or the comparison of shrines with art architecture. I will combine these two themes to demonstrate that Eastern European architects and designers at the turn-of-the-nineteenth-century integrated architecture, interior, and function to liberate artistic spaces from the accepted and expected, creating multi-ethnic, quasi-religious temples to art. I will focus on Joseph-Maria Olbrich's Secession Building, Antonín Balšánek and Osvald Polívka's Municipal House of the Royal City of Prague, István Medgyaszay's Veszprém Theatre, and Ödön Lechner's Applied Arts Museum to illustrate the integrated outward-focused yet inward-looking style that

Myths help societies make sense of the world around them, justifying cultural values and social norms.
Religion is the chief force bringing social change, as the beliefs and concepts prevalent and plausible in each society are
the means by which human cognition is organized and designed. Belief in witches, ancestral spirits, and angry or
beneficent Gods is easily accepted in various cultures because our human cognitive capacities and intuitive
understanding of the natural and social world are dependent upon them. (Scupin and DeCorse 2009). The purpose of
the present research is to study the people of Noorpur Shahan and the cultural practices prevalent in this area.
Moreover the focus is to reveal the impact of shrines and its culture on the contiguous community. A sample of 100
devotees were purposively selected and interviewed with the help of structured questionnaire from Noor Pur Shahan
village of Capital Territory Islamabad. Villagers are connected with shrine in all aspects and the culture of shrine and
neighboring area is nearly identical.

Shrines of Sufi Saints remain a significant aspect of the religious and social structure of Pakistan. They are fundamentally functional in creating social participation, provision of entertainment in the form of devotional music and songs (qawali), educating people, distribution of food, sweets, money etc. The purpose behind the present study was to explore the notion of Mannat and its existing types and practices in different religions and sects of the existing society. To uncover the associated belief systems of people visiting Shrines.  Moreover, to understand the underlying casual factors compelling people to make Mannat. The study’s sampling frame was Shrine of Hazrat Bari Imam in village Noor Pur Shahan of Capital Territory Islamabad, from which a sample of 80 respondents was purposively selected. The study used a blend of both qualitative and quantitative tools. The results showed.

Dome of the Rock – one of the earliest works of Islamic architecture. Addressed is the shaping of the pluralistic sacrality of the Dome of the Rock through exploration and analyses of its details. Foundation Stone ascends the inquirer onto literary, spiritual and religious journey. From the analyses of the interior elements of the Dome of the Rock into an exterior architectural and scriptural narrative. This experience contains duality of analytical exploration and the reader’s travel from the inner centrality of space into the outer perception of this sacred space.

The Indian wayside temple starts with a tree-giving solace to the farmers in the field and less so to the traveller. Literature(Must) pay attention to several key themes, particularly, the politics and poetics of religious place, identity and community. we look at mythology and geography together, in a single view, to see what we can learn of this complex conception of the land of India. Rather than focusing exclusively on texts, however, we begin "on the ground," with shrines, rivers, and hilltops where pilgrims have enacted the sense of connectedness that is part of pilgrimage. This intersection of mythology and geography reveals how the people who have come to be called Hindus have "mapped" their world and how they have understood the land they have called Bhārata in relation to the larger universe. There is arguably no other major culture that has sustained over so many centuries, and across such diverse regions, a fundamentally locative or place-oriented world-view.Here we study the geography of Road side or small shrines-their design and architecture

Sufi shrines hold great importance in Pakistani society. Followers of the shrines consider it sacred place and they perform different rituals there. The role of Sufis has been considered as intermediary who lead towards the path of God and success. Present study deployed qualitative research technique whereby data was drawn from 19 in-depth interviews at the Hazrat Mian Mir’s Shrine in Lahore. Findings of the study revealed that majority of the people have strong belief upon the blessings of Sufis and they visit shrine to fulfill their social, economic, physical, and spiritual needs. They believed that the late Sufis of shrine could listen, correspond and help them in multiple ways. However, some people thought otherwise. They believed the Sufi of shrine as pious ones but they did not believe upon the intermediary role of Sufis between human beings and Allah. Perceptions about myths and superstitions varied with regard to gender and level of education but majority of visitors did not believe in myths and superstitions.

This works seeks to conduct a detailed survey of Popular Sufi Shrines in Punjab and document the continued relevance of these shrines in the popular landscape of Punjabis. It is pertinent to note that both in India and Pakistan attempts were made to discourage and dissuade people from venerating these shrines and the political scenario was such that the state attempted to either take control of such shrines or create a milieu where there shrines were perceived as threat. How does a scholar explain the significant presence of these shrines even after these upheavals? This projects attempts to explain this phenomenon through the medium of images and media in the popular Punjabi religious sphere where the images and older art work of pirs/sufi saints and their shrines/khanqahs are reproduced, especially through digital print and electronic media. Such an articulation of popular memory makes the trans-cultural and trans-regional flow of sufi saints and their shrines possible.

Los textos del año litúrgico iluminan y animan el caminar de la Iglesia y de cada discípulo/a misionero/a. Exégesis, hermenéutica y pastoral permiten descubrir la vida como peregrinación hacia el santuario definitivo de Dios. El epílogo recapitula el dinamismo teologal de la Trilogía bajo el título: "Peregrinando al Santuario", y posibilita una relectura sincrónica del conjunto de la Teología del cambio de época a partir de las figuras del santuario y la peregrinación.

"This paper proposes three new (and tentatively, another two) identifications of sundials in Middle Eastern mosaics of the 5th – 8th century. The author discusses a vignette from the Holy Martyrs’ Church at Tayibat al-Imâm, central Syria, a mosaic panel from the tomb of Georgia and Theodosia in Jerusalem, two
vignettes of Sebastis and Kastron Mefaa from the St. Stephan’s Church at Umm al-Rasas, and a vignette of Jerusalem from the St. George’s Church at Madaba. These mosaics date, respectively, to 442, to the reign of Justinian (527 –565), and to the Byzantine Umayyad era (718). According to the author, these are probably the latest representations of sundials known to date from the Late Antiquity. Until this study, only six representations of sundials on mosaics from the Roman period were known. This paper adds three new items and two hypothetical ones from Byzantine times. It also offers an interpretation of the function of the famous column in Jerusalem, shown on the map of Madaba and the mega-vignette of the Holy City.
Key words: Sundials, Sonnenhuhren, Meridiane, Cadrans solaires, Relojes de sol."

Jaime L. Cardinal Sin Catholic Book Award - Liturgy Category
15th Cardinal Sin Catholic Book Awards
November 19, 2021
(Asia Catholic Communicators, Inc., Quezon City)

Finalist, Elfren S. Cruz Award in Social Sciences
National Book Awards
March 18, 2023
(National Book Development Board and the Manila Critics Circle)

Shrines are sacred places found all around the world as sites where God’s grace could be experienced by pilgrims who come  from different places. Even in the modern age, these places  are not only seen as venues for prayer and discernment, but also as centers for evangelization where the Church could truly be felt - a Church where devotion thrives and where mission is held in the shrine‘s pastoral programs.

Author Kendrick Ivan B. Panganiban here presents his research, which forms a reference to theology on shrines and  pilgrimages as well as a pastoral  manual on the development of shrine administration.  This is inspired  by Pope Francis’  instruction  on the developing  shrines in the New Evangelization of  the Church. It also presents a first-time documentation of the many declared shrines in the Philippines.

Here is the official abstract of my Master's Thesis in Theology major in Systematic Theology entitled THE ROLE OF CATHOLIC MARIAN SHRINES IN THE DIOCESE OF MALOLOS IN VIEW OF THE NEW EVANGELIZATION: A Theologico-Pastoral Assessment published at ROWERS: A Journal of the Graduate School of Theology, Immaculate Conception Major Seminary, Guiguinto, Bulacan.

"Sommaire:
1. LES PÈRES DE L'ÉGLISE
2. RÉPERTOIRE FIGURÉ DU DÉCOR
3. EXPLICATION DES IMAGES AUX CATÉCHUMÈNES
4. LES SYMBOLIQUES DU PRINTEMPS
5. A L'IMAGE DE LA PERFECTION DIVINE
6. MÉTHODE D'INTERPRÉTATION PAR ANALOGIE
7. CYRILLE DE JÉRUSALEM
8. LES ANALOGIES DE L'ÉVÈQUE CYRILLE
9. ÉGLISE DES SAINTS-APÔTRES À MADABA
10. PREMIÈRE ÉGLISE DÉCOUVERTE À PETRA
11. BASILIQUE DE DOUMETIOS À NIKOPOLIS
12. BASILIQUE DE CHRISTOPOLITISSA À PAPHOS
13. ÉGLISE DE QABR HIRAM
14. ÉGLISE DE PHOTIOS À HOUARTÉ
15. ÉGLISE DE MICHAËLION À HOUARTÉ
16. ÉGLISE DE MIRATA
cf. M.T. Olszewski, L'image et sa fonction dans la mosaïque byzantine des premières basiliques en Orient: l'iconographie chrétienne expliquée par Cyrille de Jérusalem (314-387) / The image and its function in the byzantine mosaics ... : the christian iconography explained by Cyril of Jerusalem (314-387), Cahiers Archéologiques 43, 1995, pp. 9-34. "

«Aux prises avec le Centre du Monde. Autour du double paradoxe des Lieux saints chrétiens de Jérusalem», in:  Anne-Sophie Vivier-Muresan (éd.), Coexistence et conflits intercommunautaires en Méditerranée. L’enjeu des sanctuaires. Actes du Colloque international de Rome, février 2006, numéro spécial de la revue CHRONOS. Revue d’Histoire de l’Université de Balamand 18 (2008), p. 29-54.

Présentation diachronique du long processus de constitution du plus important haut lieu saint de la Chrétienté, le Saint Sépulcre, comme objet de culte. Le double paradoxe que nous essayons d’expliquer est l’articulation de son emplacement à l’extérieur du monde proprement dit « chrétien », avec le fait d’être, malgré cette extériorité, l’objet privilégié de toutes les rivalités des grandes confessions chrétiennes. Nous expliquons que justement cette extériorité a contribué à faire de Jérusalem l’objet des désirs et des rêves des fidèles. Les autorités musulmanes ont pratiqué l’égalité d’accès au Sépulcre de tous les chrétiens, non sans encourager par ailleurs leur rivalité. Ce double processus, ici suivi à travers ses grandes étapes historiques, a façonné le statu quo qui règne actuellement, depuis le XVIIIe siècle, dans l’église du Saint Sépulcre.

Abstract: Debates about the "divisibility" or "sharing" of religious sites continue to engage
historians, political scientists and anthropologists. This paper assesses the issue of agency in two
of the more salient critiques of religious coexistence before approaching the Holy Sepulchre, or
Anastasis, as a site for investigating the way various constituencies, most significantly visiting
pilgrims and resident monks, have dealt with issues of "sharing". It contends that intercommunal
antagonisms there originate with elite struggles over the possessions of places -
struggles which tend to engage political actors far om the site of the conflicts rather than local
communities - and concludes that, rather than accept an "identitarian politics" which assumes a
profound "civilisational" attachment of cultures to religious identities, we must carefully assess
the "politics of possession" which variously play out in sites of inter-communal engagement.

Drawing on this special issue’s ethnographic data and analysis this introduction aims to offer an analytical framework for understanding the notion of wayside shrines. It does so by defining wayside shrines as sites that enshrine a worshipped object that is immediately adjacent to a public path, visible from it and accessible to any passerby. Further, we argue that wayside shrines are spaces in which we can observe a unique form of everyday religiosity that challenges sedimented discourses and practices at three different scales: at the level of the individual, of the community, and of the state.

This paper presents the conceptual contours of the Emmy Noether Research Group project “The Bureaucratization of Islam and its Socio-Legal Dimensions in Southeast Asia”. The project views the bureaucratization of Islam not simply as a formalization, expansion, and diversification of Islamic institutions, but as a social phenomenon that far transcends its organizational boundaries and informs dynamics of social and cultural change alongside transformations of the very meaning(s) of Islam in state and society. It places the state’s “classificatory power” and its societal co-production and contestation at the centre of attention and aims to synthesize functional approaches with hermeneutic modes of analysis. While the bureaucratization of Islam is always embedded in and shaped by power-political constellations and political processes, it simultaneously produces social and doctrinal meanings that are unique to its specific discursive arenas.
The paper first introduces the anthropology of bureaucracy and elaborates on the absence of studies from this field on state-Islam relations in Southeast Asia; it also considers the potential of bringing these two streams of scholarship into a fruitful dialogue. Second, it presents a case study in Brunei, focusing particularly on Islamization policies, the bureaucratization of a national ideology, and their workings on the micro level. Third, the paper moves on to a regional comparison by illustrating how similar matters are treated very differently by Singapore’s Islamic bureaucracy, despite partially shared features. After a brief note on methodology, the paper concludes that the presented work, while anchored in Brunei and Singapore, has implications for a wider study across, and potentially beyond the region.

This paper presents a small part of the pilgrimages undertaken by Croats during the 18 th century across the Adriatic Sea to Loreto. The pilgrimages are described as a sui generis phenomenon of all human and religious societies. The history of the Catholic pilgrimage is analyzed through the perspective of common roots with Judaism and Islam, and the subsequent differentiation from other Christian confessions. Relations of the Croats with overseas territories since the 14 th century are described, as well as their settlement in the hinterland of Ancona: Recanati and Loreto. The story of the Shrine of the Our Lady of Loreto is presented, the ties with the Croats settled there, and the foundation of a special seminary for Croats in 1580: the Illyrian College. During the review of the 4,890 documentary sources of volume I of the Croatian Maritime Regesta, a smaller segment of sources was found from the State Archive of Venice on the subject of pilgrimages. These sources list 44 pilgrimages from various locations on the Croatian coast. The types of ships they traveled on, the origin of the passengers, their number, organization in groups, the time of pilgrimage and the time of the year in which they occurred are analyzed. The most numerous pilgrims are from Lošinj (Lussino), followed by Cres (Cherso), Dugi Otok (Isola Lunga), Rovinj (Rovigno), Labin (Albona), Korčula (Curzola), Zadar (Zara) and Vis (Lissa). This work is a contribution to the study of the links between the two sides of the Adriatic in the 18th century, which requires further publication and analysis of documentary sources.
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Keywords: Loreto; pilgrimage; Croats; maritime; Illyrian College

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Hrvatska hodočašća u Loreto iz 5000 dokumenata Hrvatskih pomorskih regesta 18. stoljeća - I. svezak
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Ovim radom prikazan je manji dio hodočašća prekomorskim putem u Loreto, kamo su Hrvati potkraj 18. stoljeća često hodočastili. Hodočašće je predstavljeno kao pojava sui generis u svim ljudskim društvima i u različitim religijama. Analizirana je povijest katoličkoga hodočašća kroz prizmu zajedničkih korijena sa židovstvom i islamom te naknadna diferencijacija od ostalih kršćanskih vjeroispovijedi. Izneseni su podaci o vezama Hrvata s prekomorskim zemljama još od 14. stoljeća te o njihovu naseljavanju područja u zaleđu Ancone: Recanatija i Loreta. Predstavljena je povijest svetišta Majke Božje Loretske te veze s tamošnjim Hrvatima, zatim osnivanje posebnog seminara za Hrvate 1580. godine: Ilirskoga kolegija. Pregledom 4890 izvornih vrela iz I. sveska Hrvatskih pomorskih regesta pronađen je uži segment fondova Venecijanskoga državnog arhiva gdje možemo naći hodočašća. Ondje su navedena 44 hodočašća koja su krenula s hrvatske obale. Analizirane su vrste brodova kojima su hodočasnici putovali, podrijetlo i brojnost putnika, organiziranost u grupama, vrijeme ostanka na hodočašću i doba godine u kojem su hodočastili. Najbrojnijima su se pokazali hodočasnici s Lošinja, zatim s Cresa, Dugog otoka, iz Rovinja, Labina, Korčule, Zadra i s Visa.
Ovaj je rad shvaćen kao prilog proučavanju veza među dvjema jadranskim obalama u 18. stoljeću, što zahtijeva daljnje objavljivanje i analizu izvornih vrela.
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Ključne riječi: Loreto; hodočašće; Hrvati, pomorstvo; Ilirski kolegij

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Pellegrinaggi croati a Loreto dai 5.000 documenti dei “Regesti Marittimi Croati” vol. I.
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Nell'articolo è rappresentata una piccola parte dei pellegrinaggi intrapresi dai Croati alla fine del XVIII secolo per via marittima a Loreto. Viene descritto il pellegrinaggio come un fenomeno sui generis di tutte le società umane e religiose. È analizzata la storia del pellegrinaggio cristiano attraverso la prospettiva delle radici comuni con l'ebraismo e l'islam, e la successiva differenziazione dalle altre confessioni cristiane. Vengono descritti i rapporti dei Croati con i territori d’oltremare sin dal XIV secolo quando si stabiliscono nel territorio dell’entroterra anconetano: a Recanati e a Loreto. Viene rappresentata la storia del Santuario della Madonna di Loreto, i legami con i Croati ivi stabilitisi, e la fondazione nel 1580 di uno speciale seminario per Croati: il Collegio Illirico. Nel passare in rassegna le 4890 fonti documentarie del I. vol. dei Regesti Marittimi Croati è stato trovato un segmento più ristretto di fonti dell’Archivio di Stato di Venezia riguardante i pellegrinaggi. In esso vengono nominati 44 pellegrinaggi da varie località della costa croata. Vengono analizzati i tipi di navi sui cui hanno viaggiato, l’origine dei passeggeri, il loro numero, l’organizzazione in gruppi, il tempo di permanenza in pellegrinaggio ed il periodo dell’anno in cui questi sono avvenuti. I più numerosi si sono dimostrati i pellegrini da Lošinj (Lussino), poi da Cres (Cherso), Dugi Otok (Isola Lunga), Rovinj (Rovigno), Labin (Albona), Korčula (Curzola), Zadar (Zara) e Vis (Lissa).
Quest’articolo è appena un piccolo contributo allo studio dei legami fra le due sponde dell’Adriatico nel XVIII sec. che necessita di un’ulteriore pubblicazione di fonti documentarie.
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Parole chiave: Loreto, pellegrinaggio, Croati, marittimo, nave, Collegio Illirico, Ancona, Recanati.

The Palestinian authority is responsible for an area that contains over six thousand cultural heritage sites, including archeological sites, religious sites, historical centers, towns and villages of significant vernacular architecture. These sites are distributed over the whole territory, and ranges in date from the Paleolithic period to modern times.

Hamdan Taha, 2006, Sites and Shrines in Palestine,  This Week in Palestine, Issue no. 103: 20-25.

In Syria, there are two dominant scholarly opinions on ritual self-flagellation, which rest on different understandings of health and healing, and which form the topic of the first part of this chapter. The second examines miracle stories and ritual practices, which are both symbolic and productive of healing and sustain the legitimacy of the shrine of Sayyida Zaynab. The chapter looks at how Twelver Shi'is in Syria prior to the Arab Spring responded to the ambiguities surrounding the female Shi'is saint Sayyida Zaynab. Proponents of self-flagellation draw on 'traditional' medicine and argue that self-flagellation derives from cupping and constitutes a miraculous healing practice. Donating blood focuses on the community-not on individual devotees and the question of sainthood. The transactional aspect of the relationship between saints and Shi'is is highlighted in the ritual of nidhr (making religious vows) and in the sponsorship of majalis 'aza'.

بنای بقعۀ «پیربکران» که از دورۀ ایلخانی در منطقۀ فلاورجان اصفهان به‌جای مانده است، یادگار مهمی از هنرهای تزیینی ایران در زمینۀ تزیینات معماری محسوب می‌شود. از آنجا که این بقعه مورد احترام کلیمیان و مسلمانان منطقه بوده است، در دل تاریخ پر فرازونشیب خود ماجراها و روایات مختلفی را جای داده است. مزار «محمدبن بکران» از مشایخ بزرگ و محققان قرن هفتم و هشتم هجری قمری در این بقعه قرار دارد. پیربکران در دورۀ مغول و هم‌‌زمان با محمد سلطان خدابنده (اولجایتو) زندگی کرده و در سال 730‌ ﻫ.ق وفات یافته است؛ و گواه این مطلب، کتیبه‌های موجود بر سنگ قبر او هستند.
هرچند این بنا به‌لحاظ پلان ساختمانی بنای مهمی محسوب نمی‌شود، لیکن آرایه‌ها و تزیینات معماری آن از اهمیت بسزایی برخوردارند. پلان آشفتۀ بنا شامل قسمت‌های عمدۀ سردر گچبری، راهروی ورودی، صحن مقبره، طبقۀ فوقانی و شاه‌نشین واقع در آن، اتاق مزار و اتاق چله‌نشینی در انتهای بخش شمالی پلان همکف است. این بنا گنجینه‌ای از نقوش و کتیبه‌های سبک مغولی را در خود جای داده است که عمدتاً با تکنیک گچبری انجام شده‌اند. علاوه بر تزیینات گیاهی و هندسی، کتیبه‌ها و خط‌نگاره‌های مهمی نیز در این بقعه بر جای مانده‌اند که برخی از آن‌ها هم به‌لحاظ تاریخی و هم سبک‌شناسی روند تغییرات خوشنویسی و کتیبه‌نگاری دورۀ مغول را بر محققین روشن می‌کنند. کتیبه‌ها که بیشتر به خط ثلث و کوفی طراحی شده‌اند، عمدتاً با تکنیک گچبری بر دل دیوارها قرار دارند، هرچند کتیبه‌های سنگی حجاری‌شدۀ زیبا و بکری را نیز می‌توان در آن یافت. این چند کتیبۀ حجاری بر سنگ قبر محمدبن بکران که این بقعه به نام او شهرت یافته است حجاری شده‌اند. سنگ گور محمدبن بکران در اتاق مزار در بخش شمالی صحن جای گرفته است.

An interdisciplinary study about the content of the medieval relic shrine of Saint Odilia in Abbey Mariënlof.

Jeroen Reyniers, Mathieu Boudin, Kim Quintelier, Mark Van Strydonck, 'The Relics of Saint Odilia in Abbey Mariënlof (Kerniel, Belgium)', in: M. Van Strydonck, J. Reyniers and F. Van Cleven (ed.), Relics @ the Lab. An Analytical Approach to the Study of Relics (Interdisciplinary Studies in Ancient Culture and Religion, 20), Leuven, 2018, p. 155-203.

PDF on request.

 einer der aktivsten und effektivsten Vertreter der Bewegung gegen "götzendienerisches" Verhalten, verfasste detaillierte Anweisungen, wie heilige Objekte und heilige Stätten der Inka zu erfassen und zu zerstören seien. Er betonte ausdrücklich, dass alle Tempeldiener und "Götzenverehrer" bestraft werden müssten, dass das Objekt der Verehrung pulverisiert werden müsse und dass alles Brennbare, was mit einer huaca assoziiert werden könne, ebenfalls erfasst und vernichtet werden müsse. Im Allgemeinen wurde dann an derselben Stelle des Heiligtums ein Kreuz errichtet, um die vollendete Auslöschung zu bekräftigen. Der spanische Chronist Cristóbal de Albornoz (1984Albornoz ( [ca. 1582), gab ähnliche Ratschläge und wies seine christlichen Mitbrüder sogar an, bei der Zerstörung die Namen und Orte der Schreine und Objekte zu verzeichnen, damit sie später nochmals aufgesucht werden konnten, um etwaige Hinweise auf eine weiter fortgeführte "Götzenverehrung" zu bekommen.

This article focuses on various forms of contemporary pilgrims' blessings on the Camino de Santiago, its theological meaning and impact on pilgrims' perception of their way to Compostela, as well as its changes or transformations resulting from interaction of many cultures on the Camino de Santiago. This analysis is based on empirical research among pilgrims realized in 2019 which also includes interpretation of theological sources from medieval up to contemporary literature. Trying to combine theological with sociological aspects of this liturgical rite of pilgrim blessing on the Camino, the spiritual content and cause of its popularity are presented.

(Музей антропологии и этнографии им. Петра Великого (Кунсткамера) РАН, Международный центр исламских исследований: Российская Федерация, 199034, г. Санкт-Петербург, Университетская наб., д. 3) Аннотация. В статье на примере рассказов об осквернении святынь исследуется про-цесс конструирования сакральных пространств, создаваемых на месте мазаров-усы-пальниц мусульманских подвижников, мавзолеев правителей и других мест паломниче-ства в Центральной Азии. Одним из основных антропогенных элементов, составляющих структуру сакрального пространства мазара, служат нарративы о них, в том числе рассказы об их осквернении и возмездии высших сил за содеянное. В статье утверждает-ся, что данная группа преданий и легенд, как и весь корпус текстов, сложившихся вокруг мазаров, выполняет ряд прагматических целей, одна из которых-конструирование са-крального. Предложен вариант объяснения структуры данного типа фольклорного тек-ста и функционального значения ее частей в рамках теории В. Я. Проппа. Сакральное пространство представлено как результат синергии божественного и антропогенного факторов, для обозначения которых используются два предложенных А. М. Лидовым по-нятия: иерофания и иеротопия. Рассказы об осквернении святынь рассматриваются как элемент «иеротопического проекта» по конструированию сакрального пространства. Ключевые слова: сакральное пространство, нарратив, «святое» место, аулийа Ал-лах, иерофания, иеротопия. Дата поступления статьи: 10 февраля 2020 г. Дата публикации: 25 июня 2020 г. Для цитирования: Панков И. А. Легенды об осквернении святынь как элемент структу-ры сакрального пространства мазара // Традиционная культура. Кто кружит вокруг хима 1 , обязательно туда попадет Арабская пословица УДК 398.2 ББК 82.3(5) 1 Хима (араб. 'заповедник')-пастбище с источником воды, запретное для человека и скота. В доисламской Аравии угодье для личных нужд знатного представителя рода. Пророк Мухам-мад пресек подобную практику, объявив, что заповедные угодья принадлежат лишь Аллаху и его САКРАЛЬНОЕ ПРОСТРАНСТВО: СИНЕРГИЯ ИЕРОФАНИИ И ИЕРОТОПИИ Для традиционного восприятия про-странство гетерогенно и представляет-ся сложно организованной структурой с центром и периферией. Оно содержит в себе две дихотомии: «сакрального-про-фанного» и «чистого-нечистого». «Са-кральное и чистое» отделено от мира «про-фанного и нечистого» четкими граница-ми, нагружено определенными смыслами,

[peer-reviewed] (Dr. phil. Diss., Philosophische Fakultät, Ruprecht-Karls-Universität Heidelberg, 2002/2004). Mit einer beiliegenden Bilder-DVD. XVIII, 708 pp. + 1 DVD with 1367 digital photographs.
[Reviews: Iranian Studies 44.1 (2011): 141-145 (Rezania); Orientalistische Literaturzeitung 105.2 (2010): 223–231 (Boedeker); Religion 41.1 (2011), 118–122 (Rose); Religiovedenie 3 (2011) 205–206 (Tessmann)].

Emergence of new Khanqahs and dargahs is another feature of contemporary Punjabi consciousness. in significant cases, it is the Jat veneration of Sufi saints which is playing an important role in the emergence of the cult of Baba Lakhdata or Khanqah Chishtiya. The emergence of new lineages and successions has led to the invention of fairs and festivals in the memory of popular saints, which mark the rural and urban landscape of Punjab. Significantly, shrines assocaited with these popular prectices have not been affected by the recent incidence of caste vioence in Punjab, attesting its shared value for inter-communal dialogue. The identity of Guru Granth Sahib as a popular text conceptualized from the times of Baba Farid and completed by Guru Gobind Singh, besides rejection of caste and religious diference, is a crucial element of this enterprise.