By Michael A. Di Giovine
The Seductions of Pilgrimage explores the concurrently beautiful and repellent, beguiling and inviting sorts of seduction in pilgrimage. It makes a speciality of the numerous discursive, ingenious, and functional mechanisms of seduction that draw person pilgrims to a pilgrimage web site; the gadgets, areas, and paradigms that pilgrims depart at the back of as they embark on their hyper-meaningful shuttle event; and the customarily unexpected parts that lead pilgrims off their wanted direction. proposing the 1st finished research of the position of seduction on person pilgrims within the research of pilgrimage and tourism, it's going to attract students of anthropology, cultural geography, tourism, background, and non secular reports.
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Additional resources for The Seductions of Pilgrimage: Sacred Journeys Afar and Astray in the Western Religious Tradition
Seduction is not a thing, nor a mere act or interaction, but a type of social process that involves deliberately and strategically shifting someone’s desires from one thing (what one wanted or ought to do) to something else, in order to lead the seduced to an action that runs contrary to his or her primary disposition. Seduction occurs in a variety of situations, and though often invoked by religious and cultural theorists when talking about illicit or immoral sexual activity, is not limited to sex.
Although seduction seems to be a nearuniversal facet of pilgrimage, to engage deeply on the subject, the decision was made to limit the volume’s focus to those associated with Abrahamic religions—that is, the group of religions in the Judeo-Christian-Islamic tradition. This also includes certain forms of contemporary “New Age” travel like that described by Jill Dubisch in this volume, which, though purporting to be a “rediscovery” of so-called “pagan” religion in Europe, is informed by—and indeed, stems from—the same contemporary “Western” worldview to which many Jewish, Christian, and Muslim devotees and sects adhere (see, for example, Ellwood 1973; Lewis and Melton 1992; Lucas 2005; Dawson 2006).
Rather, he sees these journeys less as inspirational and more as an opportunity to commit “moral mischief;” pilgrimage produces too many dangerous temptations (particularly sexual ones), to one trying to lead a life of strict morality and contemplation (especially women, who possess a “natural weakness”): Even if there were some profit in what they do, yet even so, those who are perfect would do best not to be eager in practicing it; but since this matter, when closely looked into, is found to inflict upon those who have begun to lead the stricter life a moral mischief, it is so far from being worth an earnest pursuit, that it actually requires the greatest caution to prevent him who has devoted himself to God from being penetrated by any of its hurtful influences.