Compostela es conocida como el final del Camino de Santiago, pero era también, en la Edad Moderna, la capital de provincia civil y eclesiástica, sede del tribunal de la Inquisición de Galicia y de ...una Universidad. Su existencia tranquila era alterada por la presencia de forasteros, peregrinos y viajeros. Bajo apariencia de peregrinos llegaban disidentes religiosos en sus países de origen, “herejes” de diferentes confesiones religiosas que buscaban convertirse al catolicismo, y también numerosos refugiados católicos irlandeses, que huían de un poder protestante. Este artículo estudia su acogida por las instituciones eclesiásticas y la vigilancia por parte de la Inquisición.
This paper focuses on the advantages of pilgrimage for modern-day people, trying to find and describe phenomena that are integral to the pilgrim experience. The aim is to investigate this experience ...holistically, without any a priori focus on a specific phenomenon. The qualitatively-oriented research was based on semi-structured interviews conducted with seven Czech pilgrims, after their experience from a pilgrimage to Santiago de Compostela in Spain. The textual analyses were performed using the grounded theory method. The main finding is that the most significant benefit of pilgrimage is Intense Self-knowledge as a product of six phenomena: Disengagement from Everydayness, Solitude, Company on the Pilgrimage, Spirituality, Pain and Walking in the Camino Environment. Understanding this phenomenon helps us, in return, to understand the need of post-modern individuals for seeking this unique mode of travel, in which they are jolted out of their routine over an extended period of time and are exposed to an environment associated with a Christian tradition which is based on the archetypal need to wander to find sacredness.
Este artículo explora el florecimiento de los obradores de platería en la Compostela del tránsito del siglo XIX al XX a través de la prensa histórica, cuyo vaciado nos ha permitido conocer más de un ...millar de noticias relativas a los artífices y su importancia en la sociedad. Destacan aquellas que se refieren a la hechura de piezas, que nos han permitido identificar obras anónimas y documentar suntuosos encargos para los personajes más distinguidos de la época.
This paper explores how the significance of the pilgrimage shrine church, the Cathedral of Santiago de Compostela is layered and multifaceted for its local community. This cathedral is more than a ...sacred and pilgrimage landscape. Utilizing "infrasecular" geographies as an analytical lens, this article provides greater insight into the multifaceted and layered significance(s) of the Cathedral for the local community. It focuses more specifically on how the Cathedral can be temporarily transformed by vernacular performances of everyday community life and social interactions to produce banal and, as examined in this article, Galician nationalist (regional) space. Recognizing the continuous processes of making and unmaking of "infrasecular" geographies shifts the focus away from a binary understanding of religious versus secular space to acknowledge the dynamic and overlapping meanings of sacred landscapes within society.
El objetivo de esta investigación es el análisis de las redes y prácticas sociales de los notarios compostelanos en los siglos XIV-XVI a través de su pertenencia a la cofradía de cambiadores de ...Santiago y del ejercicio de su profesión. Mediante una aproximación desde la diplomática a los Libros dos Cambeadores, a los protocolos notariales, a la legislación y a otros casos peninsulares, comprobaremos que la cofradía de cambiadores se convirtió en punto de encuentro de los distintos tipos de notarios, donde crear y asentar los vínculos familiares y profesionales con el resto de la oligarquía urbana. Una realidad marcada por la endogamia del notariado, su política matrimonial, la patrimonialización de los oficios, la diversificación de sus actividades económicas y, finalmente, la movilidad social de estos profesionales. En suma, los notarios compostelanos se convirtieron en intermediarios imprescindibles dentro de la comunidad en el plano administrativo, social, económico y cultural, gracias a su posición socioeconómica elevada y a su trabajo en el ámbito de la cultura escrita.
gl Nesta investigación analízanse as redes e prácticas sociais dos notarios composteláns nos séculos XIV-XVI a través da súa pertenza á confraría de cambiadores de Santiago e do exercicio da súa profesión. Mediante un achegamento dende a diplomática aos Libros dos Cambeadores, aos protocolos notariais, á lexislación e a outras casuísticas peninsulares, comprobaremos que a confraría de cambiadores se converteu nun punto de encontro dos distintos tipos de notarios, onde crear e asentar os vínculos familiares e profesionais co resto da oligarquía urbana. Unha realidade marcada pola endogamia do notariado, a súa política matrimonial, a patrimonialización dos oficios, a diversificación das súas actividades económicas e, finalmente, a mobilidade social destes profesionais. En suma, os notarios composteláns convertéronse en intermediarios imprescindibles dentro da comunidade no plano administrativo, social, económico e cultural, grazas á súa posición socioeconómica elevada e ao seu traballo no eido da cultura escrita.
Cultural Routes are one of the most important tools for the promotion and the interpretation of cultural heritage. They are itineraries designed around a core theme and they include, inter alia, ...monuments of archaeological or historical interest, architectural monuments, industrial heritage buildings, religious heritage edifices, traditional settlements, spiritual places. In Japan, one of the most important routes, in Kii Mountain Range, is the Kumano Kodo religious-cultural route. The route reflects the merging of the ancient worship of nature – which is believed to be inhabited by Gods or spirits - Shintoism and Buddhism. The route, due to its great importance, was declared a UNESCO World Heritage Site in 2004 and was the second to be named after the Santiago de Compostela Route (1987). Both religious-cultural routes have started a close collaborative partnership, in order to enhance visibility and attract visitors, by twining the cities of Santiago de Compostela and Tanabe and awarding a ‘Dual pilgrim status’. ?his article is an attempt to describe and explain the innovative ways of harnessing cultural, religious, and natural heritage in Kumano Kodo and the results to the local community. Both routes are followed not only by pilgrims but also by tourists who want to experience nature, local traditions, and customs. The region in the Kii mountains is promoted as a destination for pilgrims, religious tourists and generally for tourists who wish to walk around in a unique natural environment, to enjoy the hot springs, to engage in sports, to visit neighbouring beaches, to attend festivals, to visit temples and cultural venues etc. All those who travel on the route, are still known as ‘pilgrims’. A question therefore arises whether the use of the term ‘Dual pilgrim’ is accurate, as those who follow the path cannot be faithful to both religions.
El cabildo de la catedral de Santiago de Compostela gozaba de competencias jurisdiccionales que entraron en conflicto con las limitaciones que su arzobispo trató de imponer desde el fin de la Edad ...Media. Partiendo de las actas capitulares y los protocolos notariales, analizamos la evolución de los delitos de violencia e indisciplina cometidos por el personal catedralicio juzgados a través de la vía capitular de corrección y punición denominada Beate Jacobe para comprobar los efectos del Concilio de Trento.
The coming of post-secular society has opened up interesting transdisciplinary research and perspectives. Research and academic debates on the post-secular have yet to make inroads into the ...discipline of tourism studies, which is ironic since there is an intrinsic religiosity to tourism. We table that tourism lies at the core of the post-secular turn and should be studied as such. Likewise, academic debate on post-secularism has not accorded tourism its proper due. This study has two objectives. First, to fill the research gap in studies of tourism and post-secularism and, second, to show that post-secular tourism is one of the key spaces where the post-secular is articulated. This article is based on interviews of pilgrims in the Galicia region (Spain) conducted in 2011, 2012 and 2014. Four major attributes of post-secular tourism were identified: (self-)reflexivity, quest for ontological security, heterodoxy and topos-disloyalty. Our findings indicate that the post-secular tourist transcends conventional dichotomies between religious pilgrimage and tourism, journeying as affirmation of denominational faith and pure leisure. Post-secular tourism is about ontogenesis, that is, it is performative rather than injunctive. It is in this sense that one can speak of post-secular tourism as something open, unfolding and in constant becoming.
The routes to Compostela offer an opportunity for territorial development which some local actors have managed to catch. This article offers to evaluate the elements of territorial differentiation ...that can explain the captation or non-captation of the opportunity that these routes represent in the south-west of France. Indeed, the survey carried out on the five routes of Compostela made it possible to constitute a research material based on a quality approach centred on four categories of actors who participate in the life of the routes and who observe these daily circulations. These elements of differentiation constitute an analysis grid of territorial dynamics which can be observed in rural areas around the revitalization of routes to Compostela.
Los Caminos de Santiago de Compostela ofrecen una oportunidad de desarrollo territorial que algunos actores locales han logrado aprovechar. Este artículo propone evaluar los elementos de diferenciación territorial que pueden explicar el aprovechamiento o no de esa oportunidad que representan estos caminos en el suroeste de Francia. En efecto, el estudio de campo realizado en las cinco grandes vías compostelanas en Francia ha permitido constituir un material de investigación a partir de un enfoque cualitativo centrado en cuatro categorías de actores que participan en la vida de estos caminos y que observan diariamente estas circulaciones. Estos elementos de diferenciación constituyen un marco analítico de las dinámicas territoriales observadas en el espacio rural en torno a la revitalización de los caminos hacia Santiago de Compostela.
Les chemins vers Compostelle offrent une opportunité de développement territorial dont certains acteurs locaux ont réussi à se saisir. Cet article propose d’évaluer les éléments de différenciation territoriale qui peuvent expliquer la captation ou non-captation de l’opportunité que représentent ces chemins dans le sud-ouest de la France. En effet, l’enquête de terrain réalisée sur les cinq grandes voies jacquaires a permis de constituer un matériau de recherche à partir d’une approche qualitative centrée sur quatre catégories d’acteurs qui participent à la vie des chemins et qui observent quotidiennement ces circulations. Ces éléments de différenciation constituent une grille d’analyse des dynamiques territoriales observables en espace rural autour de la revitalisation des chemins vers Compostelle.
The pilgrimages were at their culmination during the middle ages, especially in the eleventh and the twelfth century. The cathedral of Compostela became one of the three most important churches in ...the Christian world alongside the Holy Sepulcher in Jerusalem and the Tomb of St. Peter in Rome. Jerusalem is considered the oldest of these holy places, which is why at the beginning of the middle ages when the Christian religion has spread, Christians began to go on pilgrimages in the form of crusades; one after the other. This occurred after Muslims had invaded Jerusalem in the eighth century AD and destroyed the Holy Shrine.As for St. Peter's cathedral, which contains the remains of Saints Peter and Paul, and the tombs of the early martyrs, the importance of its great pilgrimage in the Romanesque era decreased for a period of time due to repeated attacks from Germany on Rome in 1084. Consequently, the cathedral of Compostela in Galicia in northwestern Spain became the pilgrimage lighthouse during the Romanesque era. Also, the cathedral of Compostela has the remains of St. Yacoub Bin Zebedee, the apostle (known as St. James and also Santo. Iago), one of the disciples of the Christ, the patron of the poor and the protector saint of Spain. Many monasteries, cathedrals, churches and dioceses flourished along the four pilgrimage routes in France and Spain: Tolosana, Podensis, Limovicensis, and Turonensis.Research Problem: What is the importance the cathedral of Compostela and the importance of of St. Bin Zebedee? Are there cathedrals and churches on the four pilgrimage routes leading to this cathedral and each of them represents a pilgrimage church in itself? Do the general features of their architecture and arts differ between them? Does religion affect the architectural formulations of houses of worship?
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