佛教寺庙旅游者类型研究——基于观察法的实证分析

佛教寺庙旅游者类型研究是宗教旅游市场开发与管理的基础。本文选取湖南衡阳雁峰寺为实证景区,研究了佛教寺庙旅游者类型。通过观察法收集了204名寺庙旅游者样本数据,聚类分析结果表明寺庙旅游者可以分为5种类型,分别命名为虔诚香客、开光客、许愿香客、许愿游客和观光游客。本文分析了5种不同类型旅游者在寺庙内的旅游行为特征,并绘制了“佛教寺庙旅游者分类轴”。不同类型的寺庙旅游者分别位于该轴的不同位置,并可能沿着轴从行为特征的世俗端向神圣端转化。     

Pilgrim routes as contested spaces in Norway

Abstract

Many of today’s pilgrim routes are not only conceived of as religious thoroughfares. They are also seen as historical and cultural routes and are embraced by heritage polices and the tourism industry. It follows from this that contemporary pilgrim routes are endowed with many meanings and expectations, both in the public and private spheres. While much research has focused its attention on the diversity of motives, experiences and symbolic meaning processes among those who embark on journeys along pilgrim routes, less attention has been paid to the varieties of stakeholders involved. By exploring how different types of stakeholders engage with a recently reinvented pilgrim route in Norway, it is shown how this route represents a contested space. Among various stakeholders involved in the development and the management of the pilgrimage, as well as stakeholders who take an interest in the material and symbolic benefits one could possibly draw from it, there are disagreements on what kind of heritage pilgrimage should represent. The differing approaches are basically represented by those who want to promote religious motivations, traditionalist outdoor recreation interests and stakeholders who primarily want to develop and market the pilgrim route in a touristic context. While distinctions between categories such as pilgrims and tourists, or vacationers and religious travellers, are becoming more and more blurred, opposing and partly intersecting discourses among stakeholders tend in this case to result in the upholding of these kinds of distinctions. This implies that travellers along pilgrim route are not left to themselves with their experiences and practices. While some stakeholders take an interest in what pilgrims are doing, in the sense that they want to profit from it, others are concerned about questions of whom a pilgrim is and for whom a pilgrim route is for.     

Hazor rulership and ritual manipulation

ABSTRACT

Hazor was unquestionably the largest Bronze Age Canaanite site, standing as an anomaly in the southern Levant in terms of its size, elaborate public architecture, special geopolitical stature and far-reaching international networks. While the site has been well established as an urban center with many temples, the use of each of Hazor’s temples and how they relate to one another remains unclear. In this study, we analyze the rituals and other activities that were conducted within Hazor’s numerous temples. The methodology we employ stresses, fundamentally, the necessity to contextualize objects within entire assemblages – through spatial analysis – to most accurately assess how Hazor’s cultic spaces were actually used. We apply the same methodology to other MB and LB Canaanite temples to establish a generalized ideal-type temple assemblage for Canaanite temples. This study successfully demonstrates that Hazor’s temples substantially diverge from the ideal temple assemblage, indicating cult at Hazor was practiced differently than elsewhere in the region. This includes the atypical distribution of certain cultic vessels (e.g. miniature vessels), the appearance of special vessels in ritual contexts (e.g. cups), and a fundamentally different use of indoor and outdoor spaces when compared to other Canaanite temples. It turns out that Hazor’s elites were major factors controlling the anomalies of cultic practice at the site. Hazor’s rulers impacted cultic architectural forms and locations and played instrumental roles in dictating and manipulating the types of rituals and associated cultic paraphernalia that were allowed to be performed and used throughout the entire settlement landscape.     

Monitoring the Environmental Risks Around Medinet Habu and Ramesseum Temple at West Luxor,Egypt, Using Remote Sensing and GIS Techniques

Today, the preservation of cultural heritage is a pressing issue especially for territories subjected to a long period of human action that could adversely influence environment and heritage properties, thus producing a deterioration of archaeological features and alteration of historical landscape. In this paper, the environmental risks and their effects on preservation issues are investigated for the archaeological area of the Luxor city (south of Egypt) where the most famous Temples in Egypt are located. A comprehensive analysis has been conducted for the Ramesseum and Medinet Habu temples considering their building material and characteristics, environmental (geological and hydrological) setting, and past and ongoing changes around the monument areas. Satellite multitemporal images have been used to detect all the changes mainly linked to the expansion of urban and agriculture areas. Results from the analysis conducted along with in situ investigations have suggested that many of the environmental problems around the archaeological areas are coming as a result of urban and agriculture sprawling. Both of them strongly influence the distribution in the levels of groundwater which along with temperature are considered as the main causes of the deterioration process affecting the Medinet Habu and Ramesseum temple. The degree of weathering damage appears to be much more dependent on exposure characteristics of the investigation areas, especially as related to salt weathering processes. Innovative solutions to support the preservation of these temples are herein presented and discussed.     

Localizing the Different Faces of Archaeological Landscapes in South India

Siruthavoor is a village situated 40?km south of Chennai in south India. The people of this village share their landscape with archaeological remains of south India’s past, including Iron Age–Early Historic burials and medieval temples. As an archaeologist, having witnessed and been both an indirect and direct participant in the changing reactions, actions, and perceptions of the community towards these monuments, I use this paper to explore the implications we can draw from the interaction between archaeological landscapes and various actors, spanning a period of twelve years. In India, as in many other countries, archaeological landscapes, monuments, and objects face the possibility of alteration, conservation, preservation, or destruction. The factors involved in this, I argue, are specific to localized conscious and unconscious decision-making by people living around such archaeological sites. Delving deeper into these issues will help us understand these often seemingly inexplicable choices that imperil the continued presence of archaeological monuments in the contemporary landscape. The behind-the-scenes events that occur in the ‘field’ of archaeology often remain untold, and yet they hold a lot of information. Through this narrative, this paper explores some of the subjectivities that we need to acknowledge as academics.     

Where is Helvellyn? Fuzziness of multi-scale landscape morphometry

The landscape in which people live is made up of many features, which are named and have importance for cultural reasons. Prominent among these are the naming of upland features such as mountains, but mountains are an enigmatic phenomenon which do not bear precise and repeatable definition. They have a vague spatial extent, and recent research has modelled such classes as spatial fuzzy sets. We take a specifically multi-resolution approach to the definition of the fuzzy set membership of morphometric classes of landscape. We explore this idea with respect to the identification of culturally recognized landscape features of the English Lake District. Discussion focuses on peaks and passes, and the results show that the landscape elements identified in the analysis correspond to well-known landmarks included in a place name database for the area, although many more are found in the analysis than are named in the available database. Further analysis shows that a richer interrogation of the landscape can be achieved with Geographical Information Systems when using this method than using standard approaches.     

Drawing,toponymy, and linguistic pilgrimage

This article scrutinises an ongoing concern with how the naming of landscape is informed by micro personal and macro cultural narratives. The author takes the position of a toponymist and linguistic pilgrim. The perspectives identify ways of understanding the meanings of place ascribed through language and placenames, the role of intention in language documentation, and relationships between the affect of place and belonging. Drawing is melded with processes of placenaming, specifically a single fishing ground placename recorded during linguistic fieldwork in February 2008 with an elderly man on Norfolk Island, South Pacific. The argument uses drawing as a method to reveal how elicited stories can reveal the meanings of placenames and the histories of observations that inform them. The view taken questions whether the discipline of toponymy could incorporate a more involved and evolved aesthetic dimension. New ways to contextualise observations about placenaming and documentation within relevant interdisciplinary contexts such as drawing research and cartography are offered.     

Nepal's Traditional Settlement: Pattern and Architecture

The Kathmandu Valley is the cultural hearth of Nepal. The cultural landscape that developed here during the past 2(100 years remained unique in many respects from that found in neighboring Asian countries. The scale and arrangement of open space, the distribution of temples and houses and the location of cremation sites and rest houses all indicated an understanding of visual response to settlement design and the importance of social interaction. The continuous facade of lavishly carved wooden windows on backgrounds of red brick walls provided unique pictures of streets and remained as visual testimony of the high level of artistic skill and of the affluent economic conditions reached by the people of the Kathmandu Valley during the Malla Period. Much of this cultural development slowed down with the beginning of the present Shaha dynasty. Traditional buildings have been replaced by incongruous tall buildings with little emphasis on artistic taste. Some work on historical preservation has been underway. But, in view of the fast demographic changes and pseudo-modernization of the valley, how much of these architectural treasures can be preserved is still a matter of conjecture.     

Secularization,sacralization and the reproduction of sacred space: exploring the industrial use of ancestral temples in rural Wenzhou,China

This paper offers a nuanced understanding of different social groups’ roles in the reproduction of sacred spaces. Drawing on the analysis of the transformation of sacred ancestral temples into private factories in rural Wenzhou, China, it problematizes the underlying division of ‘sacred’ and ‘secular’ actors and their opposite roles. It shows how lineage groups and factory owners, in spite of their distinctive social identities, work together and facilitate the secularization and sacralization of temple landscapes. On the one hand, both groups of people deploy discursive strategies and re-interpret the significance of ancestral temples and economic production, thereby rationalizing and prompting the conversion of temple spaces. On the other hand, traditional sacred temples are constantly reproduced through lineages’ ritual performances and factory owners’ worship and daily protection. As such, the roles of lineage communities and factory owners are diverse and change in specific contexts. This paper foregrounds the multiple and flexible agency of different social actors in relation to the production of the complex sacred–secular entanglement, and reflects on the changing traditional cultural landscape in rural China.     

清宫大白伞盖佛母信仰探析

清代宫廷对白伞盖佛母的崇拜出现了显著的发展,特别在乾隆时期,除在宫中大量制作白伞盖佛母像外,还在北京及其周边地区的各大寺庙制作供奉精美的绘画和雕塑,甚至专门兴建寺院来供奉白伞盖佛母像。其信奉目的和崇拜方式等方面的特点,目前尚很少有专门的论述见诸文献。本文借助清宫档案及现存清代原状佛堂内白伞盖佛母的陈设情况,试图说明清代宫廷是将白伞盖佛母作为重要的福寿保护神来供奉的,并不是简单地继承元代的信仰传统而是另有传承和发展。     

A Note on Henry Timberlake's Route from Gaza to Beersheba to Hebron in 1601

Abstract

The proper identification of the town that Christian travellers described as biblical Beersheba during the Crusader, Medieval, and Early Modern periods is key to understanding many pilgrim accounts, and none more so than that of Henry Timberlake. During these periods Christian pilgrim viewed Bayt Jibrīn as biblical Beersheba, not Bi'r al-Sab' as most scholars do today. Once this identification is clear it is possible to trace the likely route Timberlake followed from Gaza to Bayt Jibrīn and on to the Hebron area. Timberlake's caravan had the choice of two roads as they left Bayt Jibrīn and, in part because of the social conditions of 1601, I argue the caravan took the more northerly road to reach the Hebron area as opposed to the better known and southerly Roman Road.     

Die Anfänge des Heiligen Jahres von Santiago de Compostela im Mittelalter

Since the time of General Franco the cult of the Apostle James has served to buttres the Spanish government. The Holy Years regularly held in Santiago de Compostela are the most important manifestations of this. According to Spanish tradition, this Holy Year was founded by Pope Calixtus II in the twelfth century. In what follows the author seeks to show that the tradition is based on a forgery originating in about 1500 and reflecting changes in the cult of St James during the fifteenth century. Furthermore, his research demonstrates clearly what changes in pilgrim life occurred as Rome became the most important pilgrim centre, and the obtaining of indulgences the pilgrims' principal motive.     

On the path to oblivion: The pilgrims' declining role in the St. Christopher plays of early and early modern Spain

This article examines the representation of the pilgrim in the corpus of St. Christopher dramas of early and early modern Iberia. The importance of the character's supporting role varies according to the era in which each play is written. At first, in the medieval religious dramas of the Crown of Aragon, the pilgrim not only celebrates St. Christopher's piety and anticipates his meeting with Jesus Christ, but also embodies the sanctity and devotion necessitated of pilgrimage. The pilgrims undergo a transformation in the sixteenth century as they become comic and serve as foils to the protagonist's gravity. On the seventeenth-century secular stage, the representations diverge: they begin with a traditional representation of the pilgrim, but then the figure ultimately disappears as the comedias focus on the later period of St. Christopher's life, the result of a Tridentine directive that refocused the general worship of saints and hagiographical literature.     

Die Anfänge des Heiligen Jahres von Santiago de Compostela im Mittelalter

Since the time of General Franco the cult of the Apostle James has served to buttres the Spanish government. The Holy Years regularly held in Santiago de Compostela are the most important manifestations of this. According to Spanish tradition, this Holy Year was founded by Pope Calixtus II in the twelfth century. In what follows the author seeks to show that the tradition is based on a forgery originating in about 1500 and reflecting changes in the cult of St James during the fifteenth century. Furthermore, his research demonstrates clearly what changes in pilgrim life occurred as Rome became the most important pilgrim centre, and the obtaining of indulgences the pilgrims' principal motive.     

Landscape Expression of the Evolution of Buddhism in Japan

The proposition that religious landscape is an expression of the ideology and world-view of its makers is tested through the identification of historical shifts in the ideology and world-view of Japanese Buddhism and concomitant shifts in the spatial order of Buddhist precincts. Focusing on temples in the Kyoto-Nara region, ideological changes expressed in the site characteristics, orientation, structures and their spatial arrangements, and use of land in gardens are documented.
La proposition qui dCclare que le paysage religieux exprime l'idkologie et le point de vue mondial de ses createurs se met a l'epreuve par I'identification des changements histonques dans l'idkologie bouddhiste aussi que dans les variations spatiales des enceintes bouddhistes. L'Ctude, en examinant les temples de la region Kyoto-Nara, documente les changements idkologiques manifestes par les caracteristiques de l'emplacement, l'orientation des edifices et I'usage de la terre aux jardins.     

The Sunday morning journey to church considered as a form of ‘micro-pilgrimage’

Using mixed methods data, the social significance and narrative of local journeys to church on a Sunday morning are examined and reframed as a form of pilgrimage. Pilgrimage studies over the last 30 years have criticized the concept proposed by Turner and Turner of pilgrimage as entirely opposite and peripheral to social structures and relation. Recent literature has reinterpreted Turner and Turner’s terminology of ‘liminality’ and ‘communitas’, developing these ideas to identify the continuities that remain between much of everyday life and contemporary pilgrimage. Furthermore, there has been a shift in focus, prompted by interest in mobilities, from pilgrimage centres to recognize the significance of the journey to such centres. This paper advances the discussion further to argue that local scale journeys to church should be considered as a form of micro-pilgrimage: local journeys to church services that can form part of a break from daily social structures to be used to prepare oneself for the act of worship or immersion in the social relations based in the church. The concept of micro-pilgrimages therefore recognizes that these journeys can, like longer pilgrimages, contain qualities of liminality and communitas that combine social and religious significance and meaning for the pilgrim.     

Beads from a mediaeval pilgrim centre: Chemical composition and provenance of glass from Banganarti,Nubia, Sudan

Christian Nubia was a region with intensive transcultural connections that are visible through the understudied overseas glass bead imports found there. This paper presents the results of an analysis of 20 glass beads from Banganarti, a Christian pilgrim site active during the Makuria kingdom (mid-sixth to 14th centuries CE). Compositional analyses using laser ablation–inductively coupled plasma–mass spectrometry (LA-ICP-MS) have identified glass belonging to a number of broad compositional groups. Two beads were made of mineral soda-lime glass, dated before the mid-ninth century CE. Numerous beads were made from plant ash-soda-lime glass associated with “Mesopotamian” production dated between the eighth and 10th centuries CE. Lead-soda-silica glass has parallels in the ninth–10th centuries glass found in Africa and Europe. One plant ash-soda-lime bead was of eastern Mediterranean origin dated after the 10th century CE. Results of this study provide new evidence for provenance and chronology of glass beads available in the mediaeval Northeast Africa as well as contribute new data to the research on the pilgrim and/or trade routes of that time.