The Role of Ontology in Religious Tourism Education—Exploring the Application of the Postmodern Cultural Paradigm in European Religious Sites

Abstract

The cultural and spiritual repository of religion is an indispensable resource for shaping public and cultural life in a post-secular era. Although the floods of culturally intrigued ‘pilgrims’ and spiritually ‘captivated’ tourists have marked religious sites on nationwide cultural maps, religious sites have yet to achieve a holistic interpretative experience which will reveal the deeper meanings of ecclesiastical art. The absence of ‘holistic interpretations’ from European Christian churches, addressing the tangible and intangible (faith) aspect of Christian tradition, run the risk of undermining both the cognitive and emotive aspects of visitors. Following a thematic analysis on interpretations found at Orthodox, Catholic and Protestant churches in Europe, this article investigates how religious sites adapt different interpretational strategies to communicate their stories. The findings are discussed with reference to heritage practices found at religious sites expressed through two coexisting cultural ideologies: the prominent postmodern cultural paradigm, expressed through New Museology, and the religious cultural paradigm, expressing religious tradition and vision. The research concludes that the more content a denomination appears to be over the postmodern cultural paradigm of New Museology, the more likely it is to experiment with postmodern interpretative strategies. In this context, the article raises the question of whether museum theory is applicable to religious settings. The bottom line is that stakeholders’ ontological presuppositions are the catalyst of how religious history, tradition, and faith, are negotiated and presented in religious settings.

Differences in attitudes and behaviors of religious tourists: comparative research between Brazil and Portugal

“…When asked whether visiting churches was part of the journey, those who considered themselves religious obtained a higher average (3.81) with statistical significance (p-value = 0.000). This means that religious are more likely and open to view the tangible and intangible aspects of the churches, also having more openness to cognitive and emotional repercussions (Thouki, 2019). Regarding buying souvenirs while participating in religious events or during visits to sacred places, those who consider themselves religious obtained a higher average (3.01) with statistical significance (p-value = 0.000).…”

Tipología de visitantes a destinos de turismo religioso desde la producción científica

“…Los lugares religiosos que se convierten en atractivos meramente turísticos pueden verse afectados y perder su valor primario como lugares de culto y devoción (García et al, 2018;Haro, 2016;López & Propín, 2016;Rueda, 2017;Saldivar, 2012;Thouki, 2019). Finalmente, la cohabitación entre visitantes y comunidad local es una cuestión de difícil resolución.…”

Sustainable Development in Local Culture Industries: A Case Study of Taiwan Aboriginal Communities

“…The pilgrimage is now affected by new forms of motivation linked to the search for spirituality, authenticity, and cultural enrichment, resulting in new forms of tourism that provide an alternative to the traditional model [46]. It follows that when we talk about sacred spaces and tourism we must allow for different typologies of tourism; rather than confine ourselves to religious tourism, we must extend the field of study to other types, such as cultural or spiritual tourism [47][48][49][50]. For example, Richards [51] concludes that culture and tourism have a mutually beneficial relationship that can strengthen the attractiveness and competitiveness of local features.…”