THE STORY BEHIND AGYA AND HIS ALBUM THE SOUND OF HEART

<正>In Tibet,people often give alms to the pilgrims who get down and give a kowtow every three steps,by which they place their will to pay pilgrimage to them so as to comfort their own sense of loss that they cannot make by themselves.Getting the alms,no matter more or less,the pilgrims usually do nothing but give a smile     

A COLLECTIVE APPROACH TO PRODUCTION LIFTS THE ECONOM＂ OF A SMALL VILLAGE IN NORTH TIBET

An improved income for a tiny village in a sparsely populated area of Northern Tibet, where about 90 households are living, is the result of taking a collective approach to production over a number of years. The people of the village are living in spacious and comfortable houses where they can access both radio and television programs.     

THE RELIGION—the Gthen Way of Exessian of the Human,Ghast and Dininity

In the outer circle of the Barkor Street,Lhasa City of Tibet,a gallery named as＂Art Gallery of Traditional Handcrafts＂is located,specializing by making clay sculptures and masks. Surprisingly,two artisans have the same name as Penpa who are working for this gallery.For the sake of easily identifying them, people are used to calling the elder one as senior Penpa,and the young one as junior Penpa.Their common perspective might be that they both have already worked for making masks for 12 years.They,by     

The Fire Fighters Protecting The Potala Palace

The Potala Palace is situated on the"red"mountain of Lhasa.A group of police fire fighters, unknown to most people,are actually the"guardians of the national treasures"and are living all year around inside the Potala Palace.Seemingly they have formed a consolidated"fireproof wall"to protect this world famous cultural heritage.Since they took up residence 23 years ago, there have been no accidental fires in the palace.     

A Small Project In Tibet——Project for Strengthening Tibetan Traditional Medicine （PSTTM）

The Tibetan Red Cross has a branch in Tibet and in LhasaCity, whose members are openminded, non bureaucratic and sincerely dedicated to the improvement of poor people‘s standard of living and life conditions. So, at the end of the year 2000, they accepted a small project that they have been working with and supporting since with success. The cooperation of local authorities (Lhundrup and Medrogongkar)at every stage and level also contributed enormously to the achievements of the project, It must be underlined that although the sponsors are Europeans and there is one foreigner working with inPSTTM, the work and expertise are solely based on local Tibetan and Chinese knowledge. The reason is simple: there is enough local knowledge for everything needed for this project.     

A COLLECTIVE APPROACH TO PRODUCTION LIFTS THE ECONOMY OF A SMALL VILLAGE IN NORTH TIBET

<正>An improved income for a tiny village in a sparsely populated area of Northern Tibet,where about 90 households are living,is the result of taking a collective approach to production over a number of years.The people of the village are living in spacious and comfortable houses where they can access both radio and television programs. One day in summer,we set off from the Tsonyi Special Zone and drove northward,passing towns and villages,to arrive at the legendary nomadic township of Gyatso.     

Aquatic Birds Winter in Lhunzhub County (II)

When the black-necked cranes are hunting for foods, specialcranes will be responsible for guarding (parents guardingthe family in turn). Generally speaking, the number of guardsdepends on the total number of cranes in a flock.The cranes are afraid neither of livestock, vehicles nor people. In thefarmland, they play at ease only some ten meters from the farmers.However, the cranes are afraid of outlanders, although it is hard to specifythe range of outlanders.Cangqu Zholma, a specialist in bir…     

Tibetan Handicrafts: Kardian Cushion

It is very common to see low-lyingwooden beds along two or threesides of the walls. On these bedsare generally 10-cm-thick woolenor straw mattresses, covered with kar-dian cushions. These are used to sit onduring the day ana sleep on at night. In summer, when people visit lingkawoods, they take the cushions withthem to sit on. Comparatively rich families add a     

Fish and Fishing In Lhasa

Traditionally, the Tibetansrefrain from eating fish, andfishing naturally did not pre-viously exist in the region asa business. Unlike people inother parts of Tibet, however, people inLhasa have handled fish as a business andwith success. And these "fishermen" areall authentic Tibetans."Fish are foam in water and everyonecan eat it, and so do I as a lama," they say."Even the emperor is not able to tastefish caught in spring, but fish caught insummer and autumn is shunned even bybeggars," the…     

Wanderers in the shadow of the sacred myth: pilgrims in the 21st century

Drawing on qualitative interviews with people journeying to Santiago de Compostela in Spain, this paper examines contemporary forms of pilgrimage. The journeys are found to encompass elements of both pilgrimage and tourism, blending the sacred and the profane. Contemporary pilgrimage to Santiago de Compostela is shown to be an expression of new forms of spirituality, as well as reflecting the global increase in tourism, rather than as a revival of a traditional religious practice. At one level, the sacred meaning of Santiago de Compostela is thus shifting. A sense of the historical sacredness of the Way persists, however, and this is as an important backdrop for the understanding and experience of the contemporary pilgrim.     

Pilgrimage,tapestries, and cartography: sixteenth-century wall hangings commemorating a pilgrimage to the Holy Land

The paper considers two large sixteenth-century tapestries, originating in a pilgrimage to the Holy Land. It is argued that although they are not paper maps, and were never printed or included in any atlas or map collection, these tapestries ought to be categorized as realistic pilgrimage maps, based on first-hand observation and guided by the unique late medieval Christian geo-religious perception of the Holy Land and the Holy City. Furthermore, the resemblance of the tapestries to printed maps, such as the map included in the book of Bernhard of Breydenbach, and other well-known contemporary paintings of Jerusalem and the Holy Land, such as the one commemorating the pilgrimage of Friedrich the Wise, may hint at the source material used by their creators, who lived in a similar social–cultural milieu.     

Long‐Distance Pilgrimage and the Counter Reformation in France: Sacred Journeys to the Mont Saint‐Michel 1520 to 1750

In the Counter Reformation, a great upsurge in pilgrimage activity occurred across Europe. Much of this pilgrimage was to local shrines, often newly created. Another destination was Rome. Less well known is the post‐Reformation refashioning of ancient, long‐distance pilgrimages. This article examines the origins and nature of such revived pilgrimage, using the example of the Mont Saint‐Michel in northern France. In the Catholic Reformation, the traditional, distant centres of pilgrimage contributed to the devotional culture of individuals and groups who wanted to go beyond the local, to experience a challenge as part of their spiritual and social growth. At the Mont, revival of the shrine came from the universality of the cult of St Michael, his role in the struggle against heresy, and veneration tied increasingly to that of Christ through the Eucharist. While pilgrims continued to travel in search of, or in thanksgiving for, healing and other graces, there was also greater emphasis on spiritual healing and intimacy with God. Also, for many young men, they proved themselves and their Catholicity by undertaking this heroic journey. Through the pilgrimage to the Mont, reformed Catholicism spread many of its ideas and values around the cities and communities of northern France.     

Pilgrimage as costly signal: Religiously motivated cooperation in Chaco and Nasca

Religiously motivated cooperation in the form of pilgrimage is a neglected element in discussions of the dynamics of cooperative behavior among humans. In this paper, we invoke costly signaling theory to propose how pilgrimage centers emerge in some contexts. On one hand, as has been suggested by other scholars, monumental centers are costly signals of the authority and influence of competing centers’ leadership, which can include the leaders’ influence over supernatural forces. We argue that equally important is the pilgrimage itself, which serves as a costly signal of the pilgrims’ commitment to the religious system and the beliefs and values associated with it; this in turn facilitates cooperation and other prosocial behaviors among pilgrims who otherwise might be strangers. To explore the utility of this approach to pilgrimage, we compare Chaco Canyon in the US Southwest and Cahuachi in the Nasca region of Peru, two prestate sociocultural settings in which pilgrimage was an important component in maintaining cooperation, group cohesion, and identity. While specific patterns are distinct in each society, we argue that pilgrimage had a significant impact in the development of both prosocial behavior and religious leadership in Chaco and Nasca.     

Liminality Wanted. Liminal landscapes and literary spaces: The Way of St. James

Abstract

The term limen was introduced to anthropological studies following Van Gennep’s theories (1960) about liminality. Among them, Victor and Edith Turner (1978) defined pilgrimage as a liminal experience, as it implies being between two existential levels that, through rituality, favours reflection. In this sense, the case of The Way of St. James (Spain) is an interesting field or research as it is loaded with contemporary meanings. Its landscapes assume the nature of spiritual and therapeutic ones; here, the physical and built environment, social conditions and human perceptions produce an atmosphere favourable to spiritual healing. On the basis of these emotions, liminality is the essence of this pilgrimage experience, not only during the same, but especially afterwards. As a matter of fact, this spiritual journey involves the search for one’s self once back home, thus acting in the process of formation of the individual. Drawing on the need for improving researches on landscape perception approach in tourism studies, we pretend to singularise the pilgrimage landscape from a liminal perspective in order to point out the need for liminality before, during and after the pilgrimage. This is achieved by exploring perceptions and emotions expressed in a corpus of travel literary production. These narrative works are not limited to describe the pilgrimage experiences; rather they make liminality a literary theme to magnify their experiences. As a result, the concept of liminal literary landscape is used to refer to pilgrims’ desire to revive liminality through the pages of travel narratives, in order to continue enjoying these emotions and feelings. These travel narratives are producing new literary modes based on the geographical exploration of the landscapes of The Way in relation to human feelings.     

Revisiting Female Pilgrimage in Medieval Oxford: Evidence from the Miracula Sancte Frideswide*

The most common form of female pilgrimage in medieval England was local pilgrimage to a saint's shrine. One English pilgrimage destination which is especially associated with women is St Frideswide's shrine in Oxford, owing to a collection of miracle stories compiled in the 1180s in which women are particularly prevalent. Drawing on a new edition and translation of the Miracula sancte Frideswide, this article revisits the cult of Frideswide in the late twelfth century and takes a fresh look at the experiences of women visiting Oxford on pilgrimage. The article reassesses previous speculations about women's attraction to the cult, brings to light some little-appreciated aspects of female pilgrimage, and finds that many of the accounts challenge assumptions made about female behaviour and expectations in the Middle Ages.     

Regionalökonomische Bedeutung kleiner Wallfahrtsorte

Today pilgrimage is experiencing an increasing interest, although motives are notable changing. Sites along pilgrim routes normally profit in an economically way. But until today regional economic effects of even very small pilgrimage sites are underexplored. Therefore economic impulses of the pilgrimage site in Biberbach (Bavaria) were identified using interviews and calculations. According to that the 10,000 visitors per year generate nearly 30,000 € gross turnover and 0.5 jobs. So even small pilgrimage sites can obviously produce a notable increase of local EVA.     

GEOGRAPHIC EXPRESSION OF BUDDHIST PILGRIM PLACES ON SHIKOKU ISLAND,JAPAN*

A variety of places, functioning diversely in human existence, manifest a certain distinctiveness. The distinctiveness is nowhere as explicit and as clearly expressed, perhaps, as it is in “religious places.’ Of these places, holy places of pilgrimage have been of particular attraction to geographers.¹ There is wide variation in the nature of pilgrimage as defined within the canonical structure of each religion; yet it would seem that all pilgrimages are fundamentally place-bound institutions having specific physical locations. A pilgrimage incorporates certain practices, and requires a specific setting, thus giving rise to distinct geographic and behavioural forms.