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Shrines and
Pilgrimage in the
Modern World
Peter Jan Margry (ED.)
Amsterdam University Press
New Itineraries into the Sacred
Shrines and Pilgrimage in the Modern World
New Itineraries into the Sacred
Shrines and Pilgrimage
in the Modern World
New Itineraries into the Sacred
Edited by Peter Jan Margry
Amsterdam University Press
Cover: Kok Korpershoek, Amsterdam
Illustration: based on Christ giving his blessing by Hans Memling, ca 1478
Lay-out: ProGrafi ci, Goes
ISBN 978 90 8964 0 116
NUR 728 / 741
© Peter Jan Margry / Amsterdam University Press, 2008
All rights reserved. Without limiting the rights under copyright reserved above, no part of this
book may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any
form or by any means (electronic, mechanical, photocopying, recording or otherwise) without the
written permission of both the copyright owner and the author of the book.
Contents
On the Authors 7
Map of Pilgrimage Shrines 11
1. Secular Pilgrimage: A Contradiction in Terms? 13
Peter Jan Margry
I The Political Realm
2. The Anti-Mafi a Movement as Religion? The Pilgrimage to
Falcone’s Tree 49
Deborah Puccio-Den
3. ‘I’m not religious, but Tito is a God’: Tito, Kumrovec,
and the New Pilgrims 71
Marijana Belaj
4. Patriotism and Religion: Pilgrimages to Soekarno’s Grave 95
Huub de Jonge
II The Musical Realm
5. Rock and Roll Pilgrims: Refl ections on Ritual, Religiosity,
and Race at Graceland 123
Erika Doss
6. The Pilgrimage to Jim Morrison’s Grave at Père Lachaise
Cemetery: The Social Construction of Sacred Space 143
Peter Jan Margry
7. The Apostle of Love: The Cultus of Jimmy Zámbó in Post-Socialist
Hungary 173
István Povedák
6 SHRINES AND PILGRIMAGE IN THE MODERN WORLD
III The Sports Realm
8. Pre’s Rock: Pilgrimage, Ritual, and Runners’ Traditions at
the Roadside Shrine to Steve Prefontaine 201
Daniel Wojcik
IV The Realm of Life, Spirituality and Death
9. Going with the Flow: Contemporary Pilgrimage in Glastonbury 241
Marion Bowman
10. The Pilgrimage to the ‘Cancer Forest’ on the ‘Trees for Life Day’
in Flevoland 281
Paul Post
11. Sites of Memory, Sites of Sorrow: An American Veterans’
Motorcycle Pilgrimage 299
Jill Dubisch
Conclusion 323
List of Illustrations 329
Bibliography 331
Index 359
7
On the Authors
Marijana Belaj (1970) is Assistant Professor at the Department of Ethnology and Cultural Anthropology, University of Zagreb, Croatia, where she defended her PhD thesis in 2006 on the veneration of saints in Croatian popular
religion. Her research interests are contemporary pilgrimages, non-institutional processes of the sacralization of places and religious pluralism. Her list
of publications includes articles in edited volumes and national and international journals. She is currently developing a research project on Medjugorje
(Bosnia-Herzegovina).
Marion Bowman (1955) is Senior Lecturer in Religious Studies, and Co-director of the Belief Beyond Boundaries Research Group, the Open University,
UK. She is currently President of the British Association for the Study of Religions and Vice-President of the Folklore Society. Her research interests include vernacular religion, contemporary Celtic spirituality, pilgrimage, material
culture, and ‘integrative’ spirituality. She has conducted long-term research on
Glastonbury, and her publications include ‘Drawn to Glastonbury’ in Pilgrimage in Popular Culture, edited by Ian Reader and Tony Walter in 1993 and most
recently ‘Arthur and Bridget in Avalon: Celtic Myth, Vernacular Religion and
Contemporary Spirituality in Glastonbury’ in Fabula, Journal of Folktale Studies
(2007). She co-edited (with Steven Sutcliffe) the volume Beyond New Age: Exploring Alternative Spirituality (Edinburgh University Press 2000).
Huub de Jonge (1946) is Senior Lecturer in Economic Anthropology at the
Department of Cultural Anthropology and Development Studies, Radboud
University Nijmegen, the Netherlands. He was awarded a PhD from the same
university in 1984 with a dissertation on commercialization and Islamization
8 SHRINES AND PILGRIMAGE IN THE MODERN WORLD
on the island of Madura, Indonesia. His main fi elds of interest are economy
and culture, lifestyles and identity, and entrepreneurship and ethnicity. In 1991
he co-edited (with Willy Jansen) a volume on Islamic pilgrimages. He is also
co-editor (with Nico Kaptein) of Transcending Borders: Arabs, Politics, Trade, and
Islam in Southeast Asia (Leiden 2002) and (with Frans Hüsken) of Violence and
Vengeance: Discontent and Confl ict in New Order Indonesia (Saarbrücken 2002)
and of Schemerzones en schaduwzijden. Opstellen over ambiguïteit in samenlevingen (Nijmegen 2005).
Erika Doss holds a PhD from the University of Minnesota. She is Professor
and Chair of the Department of American Studies at the University of Notre
Dame, Indiana, USA. Her research interests are American and contemporary
art history, material culture, visual culture, and critical theories of art history.
Her recent books are Twentieth-Century American Art (Oxford University Press
2002); Elvis Culture: Fans, Faith, and Image (University Press of Kansas 1999);
Spirit Poles and Flying Pigs: Public Art and Cultural Democracy in American Communities (Smithsonian Institution Press 1995). Her current research project
is ‘Memorial Mania: Self, Nation, and the Culture of Commemoration in Contemporary America.’
Jill Dubisch holds a PhD from the University of Chicago (1972). She is Regents’ Professor of Anthropology at Northern Arizona University, USA. Her
research interests include religion and ritual, pilgrimage, ‘New Age’ healing
and spiritual practices, and gender. She has carried out research in Greece,
other parts of Europe and the United States. Her published works include
Gender and Power in Rural Greece (Princeton 1986), In a Different Place: Pilgrimage, Gender and Politics at a Greek Island Shrine (Princeton 1995), Run for the
Wall: Remembering Vietnam on a Motorcycle Pilgrimage (with Raymond Michalowski, 2001) and Pilgrimage and Healing (co-edited with Michael Winkelman,
2005).
9
Peter Jan Margry (1956), ethnologist, studied history at the University of Amsterdam, the Netherlands. He was awarded his PhD by the University of Tilburg (2000) for his dissertation on the religious culture war in the nineteenthcentury Netherlands. He became Director of the Department of Ethnology at
the Meertens Institute, a research center of the Royal Netherlands Academy
of Arts and Sciences in Amsterdam. As a senior researcher at the institute, his
current focus is on nineteenth-century and contemporary religious cultures
in the Netherlands and Europe. He has published many books and articles
in these fi elds, including the four-volume standard work on the pilgrimage
culture in the Netherlands: Bedevaartplaatsen in Nederland (1997-2004). He
co-edited (with H. Roodenburg) Reframing Dutch Culture. Between Otherness
and Authenticity (Ashgate 2007).
Paul G.J. Post (1953) is Professor of Liturgy and Sacramental Theology and
Director of the Liturgical Institute, University of Tilburg, the Netherlands. His
current interests include pilgrimage and rituals. His major publications are
(with J. Pieper and M. van Uden), The Modern Pilgrim. Multidisciplinary explorations of Christian pilgrimage (Peeters 1998); as co-editor Christian Feast and
Festival. The Dynamics of Western Liturgy and Culture (Peeters 2001) and a Cloud
of Witnesses: The Cult of Saints in Past and Present (Peeters 2005).
István Povedák (1976) studied history, ethnography and religious studies at
the University of Szeged, Hungary. He is currently writing his PhD at the ELTE
University of Budapest on celebrity culture in Hungary. His academic interests lie in the fi eld of neofolklorization, civil religion theory and celebrity culture in Hungary. He teaches at the Department of Ethnology and Cultural
Anthropology and the Department of Religious Studies at the University of
Szeged.
ON THE AUTHORS
10 SHRINES AND PILGRIMAGE IN THE MODERN WORLD
Deborah Puccio-Den (1968) is an anthropologist and a research fellow at
the CNRS (French National Centre for Scientifi c Research) who works at the
Marcel Mauss Institute-GSPM (Groupe de Sociologie Politique et Morale), of
the Ecole des Hautes Etudes en Sciences Sociales (EHESS) in Paris. She is the
author of Masques et dévoilements (CNRS Editions 2002); she edited a special
issue of Pensée de Midi (Actes Sud 2002) entitled ‘Retrouver Palerme’ and has
written many articles on the Sicilian mafi a, including ‘L’ethnologue et le juge.
L’enquête de Giovanni Falcone sur la mafi a en Sicile’ in Ethnologie française
(2001). In her recent work, she analyzes the connections between religion and
politics within the anti-Mafi a movement: ‘De la sainte pèlerine au juge saint:
les parcours de l’antimafi a en Sicile’ in Politix (2007) and explores relations between the state and violence: ‘Mafi a: stato di violenza o violenza dello stato?’
in Tommaso Vitale (ed.), Alla prova della violenza. Introduzione alla sociologia
pragmatica dello stato (Editori Riuniti 2007).
Daniel Wojcik (1955) is Associate Professor of Folklore and English, and Director of the Folklore Studies Program at the University of Oregon, USA. He
was awarded his PhD in Folklore and Mythology from the University of California (Los Angeles) in 1991. He is the author of The End of the World As
We Know It (New York University Press 1997) and Punk and Neo-Tribal Body
Art (University Press of Mississippi 1995), and has published ‘Polaroids from
Heaven: Photography, Folk Religion, and the Miraculous Image Tradition at a
Marian Apparition Site’ in the Journal of American Folklore 109 (1996), as well
as numerous articles on apocalyptic beliefs and millenarian movements, vernacular religion and folk belief, self-taught visionary artists, and subcultures
and youth cultures.
11
13
Chapter 1
Secular Pilgrimage: A Contradiction in Terms?1
Peter Jan Margry
The defi nition of the term ‘pilgrimage ’ is in need of re-evaluation. This does
not imply that there have been no previous re-evaluations – quite the opposite, in fact. The phenomenon of the pilgrimage has been a focus of special attention in various areas of academic research for several decades. As a result, a
broad corpus of ethnographic, comparative and analytic studies and reference
books has become available, and the pilgrimage has been ‘regained,’ ‘localized,’ ‘re-invented,’ ‘contested,’ ‘deconstructed,’ ‘explored,’ ‘intersected,’ ‘reframed,’ etc. from a variety of academic perspectives.2
However, the results of
all these different approaches have certainly not led to a fully crystallized academic picture of the pilgrimage phenomenon. There are still plenty of open
questions, and distinct perspectives and schools of thought still exist.
This volume is based on a symposium held in Amsterdam in 2004 which
was dedicated to the phenomenon of ‘non-confessional pilgrimage’ and the
issue of religious pilgrimage versus non-religious or secular pilgrimage.3
By
both widening and narrowing the scope, the differences between ‘traditional’
pilgrimage and ‘secular’ pilgrimage were discussed, and in particular to what
extent secular pilgrimage is a useful concept.4
However, it is not up to the outsider to distinguish between the two concepts in advance. In this context, the
evaluation will depend on the behavior and customs of the visitors to these
modern shrines. Therefore, the authors in this volume would like to make
a new contribution to the pilgrimage debate by focusing their attention on
contemporary special locations and the memorial sites and graves of special
individuals in order to determine whether apparently secular visits to these
sites and adoration or veneration of them has a religious dimension or may
even be religiously motivated, and – if this is the case – whether it is in fact
appropriate to refer to these visits as pilgrimages. This book sets out to analyze manifestations of pilgrimage which parallel or confl ict with mainstream
14 SHRINES AND PILGRIMAGE IN THE MODERN WORLD
pilgrimage culture in the modern world and at the same time to defi ne the
distinction between secular and religious pilgrimage more precisely. Although
it is often diffi cult or impossible to make a distinction of this kind, it is contraproductive to use the concept of pilgrimage as a combination term for both
secular and religious phenomena, thereby turning it into much too broad a
concept. The term secular pilgrimage which is bandied about so much today
actually contains two contradictory concepts and is therefore an oxymoron or
contradiction in terms.
An important factor in the large amount of academic interest focused on
pilgrimage is the personal fascination of researchers, but an even more important factor is perhaps the awareness, shared by many, of the great sociocultural and politico-strategic signifi cance of this religious phenomenon. After
all, the pilgrimage, a complex of behaviors and rituals in the domain of the
sacred and the transcendent, is a global phenomenon, in which religion and a
fortiori religious people often manifest themselves in the most powerful, collective and performative way.
Insights into the great signifi cance of shrines and cults in relation to processes of desecularization and ‘re-enchantment’ in the modern world have in
themselves also reinforced the pilgrimage phenomenon (cf. Luckmann 1990;
Berger 1999, 2002; Wuthnow 1992). The growing importance of religion in its
social, cultural and political context has only increased the signifi cance of the
pilgrimage. For example, over the past few decades an informal fundamentalist Catholic network, active on a global scale, has apparently succeeded in
strengthening the conservative movement within the Catholic church with
the help of the relative autonomy of contestative Marian shrine s (ZimdarsSwartz 1991; Margry 2004a+b). The best-known and most important example
is the Marian shrine at Medjugorje (Bosnia-Herzogovina). It is important not
only because of its spiritual and liturgical infl uence but also – and above all
– because of the ecclesiastical and political confl icts it has led to (Bax 1995).
But the growing social and political role of Islam in the world has also strongly enhanced the signifi cance of the hajj, the pilgrimage to Mecca , which is
one of the fi ve sacred obligations of Islam, in strengthening identity in the
Islamic community (Abdurrahman 2000; Bianchi 2004). This signifi cance in