This book is the product of a relatively long history of pilgrimage research in a Dutch theological setting. It is intended as a report for an international audience on this long-running programme. Two lines are followed in the book. The first is the track of liturgical studies, in which an historical, European ethnological and anthropological approach has predominated. The second is a social science track, with specific content coming from psychology of religion. The combination of these two lines has been extremely fruitful. In addition to results of various surveys of contemporary pilgrimage practice and the expansion of research into ritual and cultural context in which modern pilgrims find themselves, special attention is also bestowed on historiographic issues involved in orienting pilgrimage research, and its theoretical and methodological aspects. The places of pilgrimage examined here are Wittem, Dokkum and Amsterdam in The Netherlands, Banneux in Belgium, Lourdes and La Salette in France, and Santiago de Compostela in Spain. The central question which informs the whole study is to what extent one can perhaps speak of a new type of pilgrim today, the "modern pilgrim".
This book is the product of a relatively long history of pilgrimage research in a Dutch theological setting. It is intended as a report for an international audience on this long-running programme. Two lines are followed in the book. The first is the track of liturgical studies, in which an historical, European ethnological and anthropological approach has predominated. The second is a social science track, with specific content coming from psychology of religion. The combination of these two lines has been extremely fruitful. In addition to results of various surveys of contemporary pilgrimage practice and the expansion of research into ritual and cultural context in which modern pilgrims find themselves, special attention is also bestowed on historiographic issues involved in orienting pilgrimage research, and its theoretical and methodological aspects. The places of pilgrimage examined here are Wittem, Dokkum and Amsterdam in The Netherlands, Banneux in Belgium, Lourdes and La Salette in France, and Santiago de Compostela in Spain. The central question which informs the whole study is to what extent one can perhaps speak of a new type of pilgrim today, the "modern pilgrim".
Post represents ritual and liturgical studies, Tineke Nugteren represents comparative religion, and Hessel Zondag represents the psychology of religion on the Dutch team charged with exploring the ritual repertoire after disasters.
The Handbook of Disaster Ritual presents an overview of relevant literature, perspectives, methods, concepts, as well as a selection of topical themes in relation to current disaster rituals. The handbook has been compiled from multi-disciplinary and geographically diverse perspectives and works with broad definitions of the concepts of both disaster and ritual. A disaster is defined as an event or situation that causes a significant disruption of a society or a group and evokes a collective and/or an individual reaction with expression of mourning, compassion, indignation, protest, call for justice, recovery, reconciliation, and consolation. In this working definition, it is clear that the impact of a disaster is 'translated ritually'. Disasters bring forth a variety of ritual practices. The Handbook of Disaster Ritual consists of three parts. After an extensive conceptual and historiographical introduction, Part I presents several perspectives on the study of disasters and disaster rituals. In Part II, a team of international scholars presents nineteen case studies of various disasters and disaster rituals. Part III addresses various themes from the case studies that can be seen as key elements in disaster rituals.--
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