Tourism, religion and spiritual journeys

In this paper, the phenomenon of “Places of Power” is discussed from a cultural, cognitive and psychophysical perspective in order to understand the specific mental state of people who sense the existence of "places of power" as well as the specific circumstances of their perception. Therefore, characteristics of modern life such as commercialisation, consumption and permanent connectedness are examined in order to explain widespread mental complaints such as burn-out or diverse forms of addiction. In this context, calming “places of power” are conceptualized as offering shelter from the pressures of the modern world. In the framework of Antonovsky’s concept of a “Sense of Coherence,” such places protect a person temporarily against irritations arising from daily life, allowing them to re-establish inner peace and orientation. To better explain the important social effects of distancing oneself from peer-groups in order to “transcend” social constraints, the tradition of pilgrimage is discussed. This traditional collective visitation of officially recognized “places of power” is explained using Maslow’s concept of the “hierarchy of needs”. Finally, this concept is adapted to natural places that could serve as individual “power places”, and the fundamental requirements needed to promote such places in the context of mental health tourism are discussed.

مفاهیم و تعاریف مهمترین ابزار ارسال پیام برای برقراری ارتباط بین انسان های هستند و این موضوع زمانی مهمتر جلوه می کند که وجه ی علمی و توسعه ی دانش در میان باشد. ذهنیت های متفاوت گاه از واژگان مشابه، کاربردهای متناقضی می سازند که در دنیای علم این موضوع هم به اتلاف تحقیقات و هم به گمراهی محققان منتهی خواهد شد. در علم بین رشته ای گردشگری مفاهیمی چون گردشگری مذهبی، گردشگری معنوی و گردشگری و معنویت بسیار به کار گرفته می شوند، اما برخی معتقد اند که کاربردهای اشتباه و گاه بی جهت این واژگان در مطالعات علمی، موجبات گمراهی نتایج مطالعات و پیش داوری های غلط را فراهم ساخته است. این پژوهش کیفی که با استفاده از مصاحبه و مطالعات اکتشافی صورت گرفته است به دنبال شناسایی شباهت ها و تفاوت ها و واقعیت مفاهیم گردشگری مذهبی، گردشگری معنوی و گردشگری و معنویت است. لذا با انجام مصاحبه های عمیق با 21 خبره در این حیطه، زمینه ی استخراج کدهای باز و محوری و نهایتا ادغام آنها در جهت اکتشاف نتایج را فراهم ساخته است. نتایج نشان می دهد که گردشگری معنوی واژه ی نادرستی است که معنویت را به گونه ای از گردشگری تقلیل داده است. معنویت قابلیت حلول در هر گونه از گردشگری را داراست که وابستگی زیادی به توان، علاقه و موقعیت گردشگر، فعالیت و محیط دارد. لذا گردشگری و معنویت اشاره به معنویت قابل درک در تمامی گونه های گردشگری دارد و با گردشگری مذهبی بسیار متفاوت است. گردشگری مذهبی و زیارت که ریشه ی شکل گیری گردشگری است، بر اساس مقیدات و آداب دینی خاص مهیا شده است که موجبات وحدت و درک عمیق گروهی از اجتماعات را فراهم ساخته است. اما در دنیای مدرن، تجربیات سریع و گذری به واسطه ی سرعت بالای زندگی، ارزش مفهوم گردشگری و معنویت را برجسته تر و متفاوت تر کرده است. لذا گردشگری کالبدی است برای شکل گیری روحی معنوی که در تمامی ابعاد و انواع گردشگری قابل بروز و تجربه است. مذهب و دین یکی از بهترین ابزارهای درک معنوی را به بشریت داده اند و گردشگری را به عنوان ابزاری مناسب برای نیل به این هدف انتخاب کرده اند. اما این اقدام نیک، نبایستی موجب شود که درک معنوی از گردشگر را صرفا در گردشگری مذهبی دید.

RESUMEN El objetivo del presente trabajo es mostrar la experiencia de la región de los Altos de Jalisco, con respecto al imaginario difundido para su promoción turística y el impacto que ha tenido en sus visitantes. Para ello, se hizo una revisión bibliográfica de diversos artículos acerca de turismo religioso tanto de sitios nacionales como internacionales, así como de artículos que tienen que ver con turismo y crecimiento económico o turismo y planeación económica. De igual forma se realizó la revisión y análisis del material promocional turístico de la región alteña, y se levantaron 1,500 encuestas a turistas para identificar el motivo de visita y el conocimiento que se tienes sobre la región. Como resultado se han podido encontrar datos que muestran que la difusión de esta región realizada por la dependencia gubernamental responsable de ello, y su estrategia para desarrollar una ruta turística ha tenido un impacto mínimo en los turistas. En conclusión, a diferencia del turismo religioso europeo, el de los Altos sigue teniendo más carácter devocional a pesar de los esfuerzos para su promoción turística. Palabras clave: Turismo Religioso – San Juan de los Lagos – Santo Toribio – Altos de Jalisco – Guerra Cristera ABSTRACT RELIGION AS A TOURISTIC PRODUCT: THE ALTOS DE JALISCO (MEXICO) CASE. This paper aims at showing the experience of the region of the Altos de Jalisco (Mexico), regarding the imaginary world diffused for its touristic promotion and how it had impacted visitors. We initiate by a review of the literature about religious tourism in Mexico and other countries, as well as about tourism and economic growth, and tourism and economic planning. We also analyzed the touristic promotional material of the region. A thousand and five hundreds tourists were inquired about their motives and their knowledge of the region. Our results show data which indicates that the government diffusion of this region, as well at the strategy to create a touristic itinerary, have had a very small influences over tourists. We conclude that, differently from the European religious tourism, the Altos de Jalisco tourism presents a more devoted haracter in spite of the efforts made for its touristic promotion.

Научно-спортивный отчёт о том, как наше велопутешествие 2015 года по Укоку, Западной Монголии и Тыве вывело нас прямо под благословение Шаджин-Ламы Калмыкии)))
Велопутешествие посвящено 170-летию Русского Географического общества, 120-летию первой экспедиции В. В. Сапожникова в Русский Алтай и 110-летию его же первой экспедиции в Монгольский Алтай

Joannes Leo Africanus, (c. 1494 – c. 1554?) (or al-Hasan ibn Muhammad al-Wazzan al-Fasi, Arabic:حسن ابن محمد الوزان الفاسي) was an Andalusian Amazigh Moorish diplomat and author who is best known for his book Descrittione dell’Africa (Description of Africa) describing the geography of North Africa.

Отчёт о велопутешествии 2016 г. к Тянь-Шаню, посвящённом 160-летию путешествия П. П. Семёнова на Тянь-Шань и 190-летию со дня его рождения.
На ежегодном всероссийском конкурсе велопоходов "Велопуть-2916" отчёт был удостоен 1 места в номинации "САМЫЙ УВЛЕКАТЕЛЬНЫЙ ОТЧЁТ" и 2 места в номинации "САМЫЙ НЕОБЫЧНЫЙ ПОХОД".

Santurismo (Santeria + Turismo) refers to the popular formula of Afro-Cuban religions and tourism and initially served the Cuban government in the 1960s to promote Santeria as a folkloric product of Cuban identity through staged performances in touristic surroundings. Gradually, it became a coping strategy by Cuban people to deal with political and economic hardship during the Special Period in the 1990s which led to the emergence of Diplo-Santeria by so-called jinetero-santeros. While the continuous process of commodification of Cuban Santeria is marked by local social, economic and political influences, it also relates to current tendencies in comparable religious and spiritual phenomena at a global level. Afro-Cuban religions have worked their way up from a stigmatized and persecuted religious system to a widely valorized religion in the spiritual and touristic sphere. Over time, Santeria has proved to serve as a weapon for resistance and struggle, which is still ongoing in Cuban society today.

Published in Almatourism - Journal of Tourism, Culture and Territorial Development in 2018.

Gerek antik çağ medeniyetlerinin Anadolu'da gelişmesi gerekse Hıristiyanlığın ilk dönemlerinde havarilerin ve Hz. İsa’ya inananların Anadolu’yu güvenli topraklar olarak görmesi; yeniçağda ise Yahudilerin bulundukları yerlerde karşılaştıkları baskıcı/yok edici yaklaşımlardan kaçarak Anadolu topraklarına sığınmış olmaları ve yine Türklerin kendi dinlerine ait eserleri yapmaları, üzerinde yaşadığımız bu toprakların farklı bölgelerinde kiliselerin, sinagogların ve camilerin inşa edilmesine neden olmuştur. Anadolu toprakları, sadece somut kültürel mirasın izlerini taşımakla kalmamış, efsanelere ve fenomenlere de ev sahipliği yapmıştır. Dahası birçok önemli din lideri, eren, aziz ve havarilerin de yolu bu topraklardan geçmiştir. Bu bağlamda Anadolu coğrafyası özellikle semavi dinler açısından önem kazanmıştır. Bu topraklarda yer alan kutsal mekânlar, hac merkezleri ve önemli şahsiyetlere ait izler, turistleri bu topraklara çekerken Anadolu da inanç turizmi açısından vazgeçilmez bir destinasyon hâline gelmiştir.
Anadolu’nun inanç değerleri belki bir kitaba sığmayacak kadar zengin olmakla birlikte Anadolu topraklarında öne çıkan dini yapıları, dini fenomenler ve efsaneleri, önemli kişilerin izleri ve dini mekânları bir araya getirme düşüncesiyle ortaya çıkan bu kitap, okurlarını ve araştırmacıları adı geçen mekanlara tanıklık etmek ve kişilerin izlerini takip etmek için arayışla ve aşkla yollara düşürecek bir eser olmuştur.

https://www.nobelyayin.com/anadolu-da-inanc-turizmi-fenomenler-efsaneler-kisiler-ve-mek-nlar_16296.html

Spiritüel turizm; kişinin inançlarına ya da inancına olanak sağlayan kutsal bir mekâna veya türbeye, tapınağa ya da mabede yapılan bir seyahat olmasının yanı sıra kendi özünü bulma arayışı olarak tanımlanmaktadır. Temelinde, turistin sadece seyahati süresince değil, hayatı boyunca geçerli olabilecek deneyimler kazanmasını amaçlamaktadır. Bu nedenle sadece dini amaçlarla olmayıp, turistlerin spiritüel bakış açısı kazanarak kendi içsel dünyalarını keşfetmek amacıyla yaptıkları seyahatler spiritüel turizmin kapsamında değerlendirilmektedir. Nitel araştırma tekniği kullanılan bu araştırmada öncelikle alan yazın incelemesi yapılmıştır. Ardından dünyada aktif olarak görülen spiritüel turizm hareketleri incelenmiştir. Araştırma, spiritüel turizm hareketlerinin nerelerde ve ne şekilde gerçekleştiğini ortaya çıkarmayı ve ileriye dönük spitirüel turizm potansiyelini ortaya çıkarmayı amaçlamaktadır. Ulusal alan yazındaki kısıtlılıktan dolayı uluslararası alan yazından yararlanılarak yapılan bu araştırmada spiritüel turizmin gerçekleştiği ve turizme kazandırılmaya çalışılan spiritüel alanları etkin bir biçimde kullanan destinasyon faaliyetleri incelenmiştir. Araştırma sonucunda, her bir ülkenin kendine has spiritüel değerlerinin ve uygulamalarının olduğu ortaya çıkmıştır. Özellikle Hindistan, Nepal, Peru ve Bali gibi destinasyonların spiritüel turizm pazarlaması alanında planlamalar yaparak ülke turizmini geliştirmeye çalıştıkları görülmektedir. Ancak bu pazarlama planlarının ağırlıklı olduğu segmentler, ülkeden ülkeye farklılık gösterdiği sonucuna ulaşılmıştır. Anahtar Kelimeler: Spiritüel Turizm, Spiritüalizm, Turizm, Spiritüel Turist Tipolojisi. Abstract Spiritual tourism is defined as not only a journey to a sacred place, a tomb or to a temple, a sanctuary that allows one's beliefs, but also it is defined as a quest to find your own sense of self. Basically, spiritual tourism aims to enable tourists to gain experiences that can be viable not only during travel, but throughout life. For this reason, travels not only for religious purposes but also travels that are made by gaining spiritual point of view in order to explore their inner worlds are considered within spritual tourism. In this research using qualitative research technique, firstly literature review was conducted. Then, the spiritual tourism movements that are active in the world are examined. The research aims to reveal where and how the spiritual tourism movements take place and to reveal the potential of future spritual tourism. Due to the limitation of national literature research, in this study, which is made by using international literature review, spritual areas in which spritual tourisms are took place and which are being tried to gain tourism are investigated in this study. As a result of this study, it has been revealed that each country has its own unique spiritual values and practices. Especially destinations such as India, Nepal, Peru and Bali are seen to have been trying to improve the country tourism by making plans in spiritual tourism marketing. However, segments where these marketing plans are predominant have reached the result that they vary from country to country.

Gap years are a popular rite of passage amongst school-leavers who opt to take a year out from education in order to travel around the world. Volunteer organizations became one of the fastest growing sectors of the tourism industry, offering students the opportunity to see the world, grow up, and think about future prospects and reflect upon the question: “What do I want to do with my life?”. Therefore, gap years and voluntourism can be considered as a liminal phase in one’s life. However, the reputation of volunteer tourism (often coined: voluntourism) is under pressure as students start to turn their backs on these gap year experiences for various reasons: because they doubt the value of their help to local communities, to earn money to pay increasing university fees, etc.

This poses a question whether ‘gappers’ and ‘voluntourists’ are not becoming unwanted travelers, who consider themselves (unjustified?) cosmopolitans1? An increasing body of scholars argues that gap year volunteer tourism might well have good intentions, but does more harm than good. Eventually the question can arise whether this phenomenon is not a postmodern form of pilgrimage, mainly achieving personal aspiration levels in sacred liminoid, and whether it is not ego-centric rather than altruistic?

This paper wants to address various themes of the course ‘Anthropology and Travel’ (KU Leuven) such as rites of passage, tourism, spiritual journeys, (im)mobility, unwanted travelers, cosmopolitanism, and critique towards the convergence of gap year volunteer tourism.

Ibn Baṭūṭah (Arabic: أبو عبد الله محمد بن عبد الله اللواتي الطنجي بن بطوطة‎, ʾAbū ʿAbd al-Lāh Muḥammad ibn ʿAbd al-Lāh l-Lawātī ṭ-Ṭanǧī ibn Baṭūṭah), or simply Ibn Battuta (ابن بطوطة) (February 25, 1304 – 1368 or 1369), was a Moroccan explorer of Berber descent. He is known for his extensive travels, accounts of which were published in the Rihla (lit. "Journey"). Over a period of thirty years, Ibn Battuta visited most of the known Islamic world as well as many non-Muslim lands. His journeys included trips to North Africa, the Horn of Africa, West Africa and Eastern Europe in the West, and to the Middle East, South Asia, Central Asia, Southeast Asia and China. Ibn Battuta is considered to be among the great travellers of all time.

mobility and journeys were an integral part of the life of intellectual elites, including the clergy, in the early modern Period. taking to the road was often the outcome of the functions they performed: arrival at the destination was the main aim. in the case of pilgrimages, both the destination and the route were important. itinerant clergy in search of sustenance became a disciplinary problem for their superiors. this article is based on records of journeys undertaken by canons and prelates of vilnius Cathedral. anotaCiJa ankstyvaisiais naujaisiais laikais mobilumas ir keliavimas buvo intelektinio elito gyvenimo sudėtinė dalis. Ne išimtis ir dvasininkai. Išvykimas kelionėn dažnai būdavo pasekmė tų funkcijų, kurias jie atlikdavo: atvykimas į galutinę kelionės vietą buvo pagrindinis tikslas. Piligrimų atveju buvo svarbūs tiek kelionės tikslas, tiek kelias, kuriuo keliauta. Pragyvenimo ieškanti keliaujanti dvasininkija jos vyresniesiems tapo disciplinos problema. straipsnis paremtas duomenimis apie Vilniaus katedros kanauninkų ir prelatų keliones. PagrINdINIaI žodžIaI: kelionės, katedrų kanauninkai, Vilnius, mobilumas, ankstyvieji naujieji laikai, Bažnyčios istorija.

Toplum karakteristiklerini, toplumların bakış açılarını yansıtan ve büyük ölçüde bir toplumu diğerinden ayıran bir yapı taşı olarak bilinen kültür kavramı, aynı dili konuşan, aynı dine inanan ve aynı yakın coğrafyada yaşayan topluluklarda bile belirgin değişiklikler göstermektedir. Dünyada, baharın başladığı gün olarak anılan ve nesilden nesile günümüze aktarılan bir kültür miras geleneği olan hıdrellez, farklı halk kültürleri tarafından, farklı inanışlar çerçevesinde kutlanmaktadır. Bu çalışmada, dünyada farklı ülkelerdeki hıdrellez algılanışına ışık tutulmuş, özellikle Balkan-Avrupa-Ortadoğu ülkelerindeki hıdrellez ritüelleri, karşılaştırmalı olarak incelenmiştir.

Il dottissimo e influente cardinal Egidio da Viterbo nel 1518-1520 viene inviato in Spagna da Leone X per convincere Carlo d'Asburgo allora re di Spagna, a partecipare alla crociata contro i Turchi. La missione diplomatica fallì, ma il cardinale ebbe modo di frequentare il circolo di predicatori che, per svolgere l'incarico di convertire al cristianesimo i mori, si servivano spesso di musulmani già convertiti, perfetti conoscitori quindi tanto della lingua araba quanto del Corano. Egidio, già padrone dell'ebraico e delle lingue semitiche in genere, si dedicò allora anche allo studio dell'arabo, procurandosi una copia autentica in lingua originale del Corano e affidandone la traduzione in latino al convertito Juan Gabriel de Teruel, nato Alì Alayzar, che forse lo seguì a Viterbo al suo ritorno nel 1520. Nel 1525 il testo fu rivisto da un altro convertito, Leone Africano. Egidio non è tanto interessato alla consueta polemica antimusulmana quanto a conoscere in profondità la vera dottrina islamica del Corano, secondo lo spirito che lo aveva animato anche nei suoi studi di ebraistica. Il manoscritto originale è perduto, ma ce ne rimane la copia molto accurata fatane all'inizio del Seicento da David Colville, che fornisce anche molti ragguagli sulla storia e la redazione del testo latino nelle sue due versioni.

This paper attempts to broaden the subject of sacred site experience by presenting the findings of a study on the experiences of an exclusive male sacred shrine in Greece, Mount Athos, also known as the Holy Mountain. The study involved a phenomenological approach undertaken through initiating conversations with visitors, participant observation and reviewing narratives on visitor books kept in monasteries. From the analysis five core elements of authentic experience emerged, namely spiritual; cultural; environmental; secular; and educational. These elements were discussed in relation to the methodology adopted and the findings of past research.

Keywords: religious, Christian pilgrimage, sacred shrine, experience, authenticity, phenomenology.

Archaeologists, attracted by beautiful things and by real knowledge, are transforming the remains into elements of historical significance tracing the nature of man. The purpose of this paper is to illustrate the movement of protohistoric Maori neck and ear green ornaments. Hei-tiki is said to represent the human fetus.

O presente artigo mostra o trabalho desenvolvido na cidade de Florença tendo como pontos de partida a narrativa bíblica do lava-pés e o sentido etimológico da palavra escrúpulos. Será apresentado um enquadramento sobre estes pressupostos, no sentido de levantar questões que abram possibilidades para o processo criativo em geral e, neste caso específico, para o exercício do desenho. Da passagem bíblica será incontornável referir o tema da viagem, o momento específico em que o episódio acontece e consequente exploração do seu significado. Da palavra escrúpulos, apresenta-se a sua etimologia e como ela aponta em direções opostas. Desta articulação nasce uma proposta de trabalho em desenho que procura alterar o modo de olhar e desenhar o quotidiano como contraponto à habitual abordagem aos temas bíblicos, onde as obras artísticas são uma imagem literal do texto, sendo raros os exemplos que foram além da superfície do seu significado. Todos os desenhos foram realizados num caderno de viagem.

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The current article will present the work developed in Florence, based in the biblical episode of the washing feet, and the etymologic meaning of the word scruples. A background about those two assumptions will be presented in order to raise questions that bring new options to the creative process in general, and for drawing practice in particular. From the bible quotation, it will be impossible not to refer to the journey topic, the historical moment where the content happened and exploitation of the whole meaning. Regarding the word scruples, its etymology concerns two different directions. Linking both allowed us to develop a drawing work program. It tried to change the way of seeing and drawing the daily life as a counterpoint to the usual approach to biblical themes in which the artistic works are a literal image of the text. The examples seldom went beyond the superficial of their meaning. All drawings were made in a travel sketchbook.

RESUMEN El turismo religioso es una opción estratégica de desarrollo para muchos destinos. Requiere orientación al turismo, importante inversión de capital privado y público, y pre-disposición de las autoridades eclesiásticas para adaptarse a las necesidades del visitante. Este artículo examina el turismo religioso de carácter católico en distintos lugares de México y Europa y valora implicaciones relacionadas con el ciclo de vida. Finalmente, se hacen recomendaciones para desarrollar el potencial de los lugares analizados, y para el avance del concepto de ciclo de vida de destinos turísticos religiosos. Palabras clave: turismo religioso, ciclo de vida de un destino. Life-cycle stages in religious tourism development: a comparison of case studies ABSTRACT The religious tourism is a strategic development option for many destinations. It requires a tourism orientation, significant private and public capital investment, and a willingness on the part of religious authorities to adapt to visitor needs. The aim of this article is to examine the development of Catholic tourism in different Mexican and European regions and assess related life-cycle implications. Recommendations are made for developing the potential of

From books to movies, the media is now flush with spiritual and wellness tourist-related images, films, and fiction (which are primarily produced in the West) about Southeast Asia. Combined with the positive effects of spiritual practices, greater numbers of tourists are travelling to Southeast Asia for mindfulness, yoga, and other spiritual pursuits. Influenced by popular mass media coverage, such as Hollywood movies and literary bestsellers like Eat Pray Love (2006) and tourism imaginaries about particular peoples and places, spiritual tourists are visiting Southeast Asia in increasing numbers. They travel to learn about and practice mindfulness, so as to recharge their batteries, achieve spiritual fulfillment, enhance their spiritual well-being, and find a true self. However, there is a notable lack of scholarly work around the nature and outcomes of spiritual tourism in the region. Owing to its Buddhist temples, cultural heritage, religious history, infrastructure, and perceived safety, Chiang Mai in Thailand, in particular, has become a major spiritual tourism destination. Based on participant observation including informal conversations, and 10 semi-structured interviews in Chiang Mai during two summers in 2016 and 2018, our research explored why Western tourists travel to Chiang Mai to engage in mindfulness practices regardless of their religious affiliation. We explored their faith in their spiritual practice in Chiang Mai. Rather than the faith implied in religion, this faith refers to trust or confidence in something. Interestingly, none of the informants identified themselves as Buddhist even though many had practiced Buddhist mindfulness for years. They had faith that mindfulness would resolve problems, such as depression and anxiety, following life events such as divorces, deaths in family, drug abuse, or at least help free them from worries. They noted that mindfulness practices were a constructive means of dealing with negative life events. This study found that the informants sought to embed mindfulness and other spiritual practices into the fabric of their everyday life. Their faith in mindfulness led them to a destination where Buddhist heritage, history, and culture are concentrated but also consumed. Whilst discussing the preliminary findings through a critical lens, the research recommends future research pathways.

This PowerPoint presentation (Part B) accompanied the oral presentation (Part A).
It discusses the changing concept of spirituality in post modern
society; the decline of allegiance to religious doctrine; the movement toward development of the self and interconnectedness with the earth; the influence of cultural, environmental and ecological consciousness; and the development of and increase in secular pilgrimage. Further, it discusses the impact spiritual capital, gained from the journey, can have in the work, social and family communities of travellers..."

Es en el año de 1954, que se lleva a cabo por primera vez una procesión del silencio en la ciudad de San Luis Potosí, tratando de imitar a la realizada en Sevilla, España, donde nazarenos, damas y penitentes llevando a hombros imágenes representando el viacrucis completo y los misterios dolorosos del rosario recorren la ciudad durante la noche del viernes de semana santa. Al llegar a su edición 60 fue declarada patrimonio cultural inmaterial del estado de San Luis Potosí.

This oral presentation (Part A) accompanied the PowerPoint presentation (Part B).  It discusses the changing concept of spirituality in postmodern society; the decline of allegiance to religious doctrine; the movement toward development of the self and interconnectedness with the earth; the influence of cultural, environmental and ecological consciousness; and the development of and increase in secular pilgrimage.  Further, it will look at the impact spiritual capital, gained from the journey, can have in the work, social and family communities of travellers, and how “every traveller is potentially an 'Ambassador for Peace'” (IIPT, 2007) and poverty reduction.

El turismo en destinos religiosos está incrementando en todo el mundo en lugares asociados a casi todas las religiones, convirtiéndose en un importante motor del desarrollo económico local. Sin embargo, las investigaciones en esta materia siguen siendo escasas. Este artículo se centra en identificar los factores que han favorecido el desarrollo del turismo en los destinos religiosos. El diseño de investigación es de carácter no experimental, siendo un estudio descriptivo en el que se utilizan distintos instrumentos de recolección de información, como entrevistas semi-estructuradas con informantes clave y cuestionarios a turistas, a fin de realizar un análisis comparativo de destinos de diferentes religiones y países, con especial referencia a destinos católicos, profundizando especialmente en México y España. Como principales factores que determinan el turismo hacia destinos religiosos destacan: la expansión de ciertas religiones, la diversificación de las motivaciones de los turistas, el desarrollo e interés de los medios de comunicación por los lugares o eventos religiosos, y el papel dinámico y coordinado de todas las autoridades, laicas y eclesiásticas. Como principal conclusión destaca la necesidad de diseñar planes estratégicos eficaces para el fomento de las actividades turísticas hacia destinos religiosos, redundando en el desarrollo económico de las regiones

Resumen: La región de los Altos de Jalisco es una zona turística basada en la religiosidad y principalmente en la devoción hacia la Virgen de la Inmaculada Concepción más conocida como "Virgen de San Juan de los Lagos". Debido a la canonización que hizo el Papa Juan Pablo II de 25 mártires cristeros, han urgido en esta zona, nuevos centros de devoción religiosa. En el caso de Santa Ana de Guadalupe se estima que recibe alrededor de un millón de visitantes anualmente. Es sorprendente el crecimiento logrado por este último santuario. Se ha convertido en un importante centro de turismo religioso; lo asombroso es que está ubicada a 20 kilómetros de San Juan de los Lagos, segundo centro religioso del país, lo que hace aún más interesante la manera en que han podido integrarse estos dos sitios.

Domestic tourism is an important segment of tourism business of any nation. It is grossly underestimated in developing nations because of absence of a proper information management system on tourist movements. Indian tourism market show an upward trend of domestic tourism in the past couple of years. This paper is an attempt to understand the main segment of domestic tourism in India, i.e. pilgrimages and religious tourism. The rich cultural heritage woven with religious beliefs, pilgrimages are treated as an integral part of part of the life in every section of society. This paper discusses the coexistence of religion with tourism, its impacts (positive) at various levels and its coexistence in a plural society of Varanasi.

The study discusses experiences of the Trans Atlantic Slave Trade symbolically represented in Ghana by the Cape Coast Castle. It considers the themes of emotions, transcendence, differentiated voices, and resistances that characterise tourists' experiences of heritage tourism in Ghana. There is already a small but growing literature on heritage tourism in Ghana. But this literature focuses on econometric insights and little considers the emotions and transcendence, differentiated voices and resistances involved in such heritage tourism. This present study then adopts a novel approach of poetic analysis, by employing research and interpretative poems to analyse the transcribed data. It involved observation and in-depth interviews of 50 informants selected through accidental sampling procedure. The study revealed that the deployment of poetry provides a conduit to express complex, heteroglossic forms of reality that move beyond the conventional methodologies common in tourism research. As such, it has contributed to both local and international theories on heritage tourism.