The liminality in popular festivals: identity,belonging and hedonism as values of tourist satisfaction

Abstract

A Festa do Boi is a festive celebration linked to the Catholic liturgical calendar, which is celebrated in Allariz (Galicia-Spain). This festival reappears in the 1980s and like other popular festivals, it collects traditional elements and re-builds them into a new festive ritual, more in line with the new temporal and spatial configuration of the late 20th century. They are festivals in which tradition is combined, in representation of the local community, and the tourist approach (Prats, 1997 Prats, L. L. (1997). Antropología y patrimonio. Madrid: Alianza. [Google Scholar]). This event can be analysed as a spontaneous communitas (Turner, 1974a Turner, V. (1974a). Dramas, fields and metaphors. New York: Cornell University Press. [Google Scholar]), a happening between hosts and guests (Smith, 1992 Smith, V. L. (1992). Anfitriones e invitados (Turismo y sociedad). Madrid: Endymion. [Google Scholar]), where the liminal space can be occupied by tourists as ‘others’ necessary for the identification of ‘ourselves’. The participation of tourists in the festive ritual is carried out from two liminal positions: an unstable state because their daily life has been broken by the movement and involvement required in the festivals with the role of equals, but different. Both actors are required for the exaltation of collective identity. The level of satisfaction of tourists with the liminal experience based on the feeling of belonging and identification with the host community and the hedonistic perception, to provide a more holistic view of the festive ritual. A self-administered on-site survey was conducted on 393 tourists attending the 700th edition of A Festa do Boi in Allariz (Spain). The results suggest that hedonism acts as a precedent for satisfaction evaluation, and satisfaction evaluation for the attendees´ future intentions. In addition, the liminal experience has a two-dimensional structure composed of the individual changes experienced and of the festive ritual.     

In haec signa: Pilgrim-badge trade in southern France

Medieval shrines acquired their wealth from the pilgrims who worshipped in them. Though a large part of this wealth come in the form of outright donations, shrines received a considerable income from the sale of pilgrims' badges and other souvenirs. Originally an ecclesiastical monopoly, the sale of badges became a bone of contention in many pilgrimage centers between the shrine proper and the surrounding town. This phenomenon can be seen in the shrines of St James in Compostela, St Mary Magdalen in Saint-Maximin, and the Virgin Mary in Rocamadour and Le Puy. During the later middle ages the development of a whole souvenir industry for pilgrims reflected the change in the popular attitude towards pilgrimages. The pilgrimage ceased to be a purely religious undertaking of someone who had severed himself from secular society for the duration of the journey. It became a social event which combined piety with tourism.