Abstract
What makes a site sacred? The reasons have varied across time and place. In today’s world a high degree of religious scepticism exists, yet tourism statistics show that interest in visiting religious monuments and “power places” has increased rather than diminished as might be expected. While motivation is often found to have a strongly secular content, such as cultural appreciation, a desire to tap into higher meaning and experience is also indicated. The boundaries between sacred and secular have blurred. This chapter, based on personal field research and the fieldwork accounts of others, finds the commemorative sites of two new religions, the Mormon and Unification faiths, similarly mixed in their intentions and impacts. The development of their sacred sites begins as highly utilitarian acts of historical preservation to which sacred meaning and experience accrue over time to intermesh preservation, historical interest, educational value, pilgrimage, moral story and sacred experience. Combined purpose is to be found at traditional sacred monuments and landscapes also but in these two groups site presentations remain chiefly secular with sacred reasoning more subtly present. This discussion raises important questions: Is the sacred being edged out by secular rationality or is it actually expanding into new territory?
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Notes
- 1.
Daniel H. Olsen and Dallen J. Timothy, “Tourism and Religious Journeys,” in Tourism, Religion and Spiritual Journeys, eds., Daniel H. Olsen and Dallen J. Timothy (London and New York: Routledge, 2006), 3–4.
- 2.
There is a growing number of religious “none’s” in polls and censuses. The number of religious “none’s” in the United States increased from 16% in 2007 to 23% in 2014, according to Pew polling. See Michael Lipka, “A Closer Look at America’s Rapidly Growing Religious ‘None’s’,” 13 May 2015, Pew Research Center, last modified July 11, 2018, http://www.pewresearch.org/fact-tank/2015/05/13/a-closer-look-at-americas-rapidly-growing-religious-nones.
- 3.
One example is the Camino routes in Spain, which see the number of travellers increasing annually, from just a few thousand in 1986 to a few hundred thousand today: Oficina de Acogida al Peregrino, “Introduction,” last modified May 14, 2019, https://oficinadelperegrino.com/en/pilgrimage/introduction/. Asian pilgrimage routes are also reportedly seeing an increase in traffic.
- 4.
A spirituality retreat in Wales is one example. Nick Bourne, “Religious Tourism on the Rise, Says Church in Wales,” BBC News, 10 June 2012, last modified 11 July 2018, http://www.bbc.com/news/uk-wales-18058646.
- 5.
Irene Kamenidou and Rafaela Vourou, “Motivation Factors for Visiting Religious Sites: The Case of Lesvos Island,” European Journal of Tourism Research Dobrich 9 (2015): 79–80.
- 6.
Anna Irimias, Ariel Mitev and Gabor Michalko, “Demographic Characteristics Influencing Religious Tourism Behaviour: Evidence from a Central-Eastern-European Country,” International Journal of Religious Tourism and Pilgrimage 4: no. 4/3 (2016): 20–1, 26.
- 7.
Among some personally known examples is a close irreligious friend who was shocked to find himself overcome by the feeling of something “holy” at Notre Dame in Paris. Another irreligious friend recounted a school trip as a child where on entering a particular cathedral she felt so captured by the atmosphere that she suddenly wanted to become a Catholic nun. At an Orthodox Cathedral in Moscow, tears ran down the cheeks of several non-religious acquaintances in response to the ethereal beauty and music of the place.
- 8.
Jane V. Blanchard, Women of the Way: Embracing the Camino (Toronto: Kobo, 2015), appendix A.
- 9.
Stephen Lloyd, “Jungian Foundations for Managing and Performing Secular Pilgrimages,” International Journal of Culture, Tourism and Hospitality Research 7, no. 4 (2013): 375, 384 and 387.
- 10.
Kamenidou and Vourou, “Motivation Factors for Visiting Religious Sites,” 85.
- 11.
Shalini Singh, “Secular Pilgrimages and Sacred Tourism in the Indian Himalayas,” GeoJournal 64, no. 3 (2005): 222.
- 12.
The visits took place during June 2017.
- 13.
Christopher Partridge, “The Disenchantment and Re-enchantment of the West: The Religio-Cultural Context of Contemporary Western Christianity,” Evangelical Quarterly 74, No. 3 (2002): 236.
- 14.
Justine Digance, “Religious and Secular Pilgrimage: Journeys Redolent with Meaning,” in Tourism, Religion and Spiritual Journeys, eds., Daniel H. Olsen and Dallen J. Timothy (London and New York: Routledge, 2006), 37.
- 15.
Peter Berger, The Sacred Canopy: Elements of a Sociological Theory of Religion (Garden City NY: Doubleday Anchor, 1969), 25.
- 16.
Ronald Hutton, Pagan Britain (New Haven CN: Yale University, 2013), 14–7; David Lewis-Williams and David Pearce, Inside the Neolithic Mind (London: Thames and Hudson, 2005), 114.
- 17.
Hutton, Pagan Britain, 30–31.
- 18.
David S. Noss, History of the World’s Religions, 11th edition (Upper Saddle River NJ: Prentice Hall, 2003), 137–138.
- 19.
Such as the three Holy Mountains of Japan: Mount Fuji, Mount Haku and Mount Shirakawa-go.
- 20.
Steven Mithven, After the Ice: A Global Human History 20,000–5000 BC (Cambridge MA: Harvard University, 2003), 80–96.
- 21.
Ibid., 88–97.
- 22.
Lewis-Williams and Pearce, Inside the Neolithic Mind, 194.
- 23.
Mount Meru, also Sumeru, or the World Mountain that holds up the universe and upon which the gods dwell, is a legendary belief common to Hinduism, Jainism and Buddhism, which finds numerous parallels elsewhere. In the Mahabharata, it is described as a tall peak surrounded by four smaller peaks on an earthly platform that is surrounded by water. Temples like Angkor Wat with their large central tower amidst four smaller ones and surrounding moats are common representations. Cosmology as the inspiration for sacred monuments goes back to at least the Neolithic in the opinion of Lewis-Williams and Pearce, Inside the Neolithic Mind, 85.
- 24.
Ian Johnson, The Souls of China: The Return of Religion After Mao (London: Allen Lane, 2017), 23–25.
- 25.
Hideaki Matsuoka and 松岡秀明, “Landscape as Doctrinal Representation: The Sacred Place of Shūyōdan Hōseikai,” Japanese Journal of Religious Studies 32, no. 2 (March 2005), Essays from the XIXth World Congress of the IAHR, Tokyo: 319–339.
- 26.
“Post-traditional religions” might be a more relevant term as these religions typically also offer innovative interpretations of traditional doctrines or new doctrines altogether.
- 27.
The Pearl of Great Price, Doctrine and Covenants and The Articles of Faith of the Church of Jesus Christ of Latter-day Saints are additional texts that are regarded as scriptural.
- 28.
The many sermons and public and private talks of Reverend Moon have been gathered into compilations that are now also treated as scriptural and Mrs Moon’s words are being added.
- 29.
James B. Allen and John W. Welch, “The Appearance of the Father and the Son to Joseph Smith in 1820,” in Exploring the First Vision, ed. Samuel Alonzo Dodge and Steven C. Harper (Provo, UT: Religious Studies Center, 2012), 41–89, reprint on Brigham Young University’s Religious Studies Center website, last modified October 21, 2019, https://rsc.byu.edu/archived/exploring-first-vision/2-appearance-father-and-son-joseph-smith-1820, under “Situating the Vision” and “Joseph Smith’s Concerns;” and Sun Myung Moon, As a Peace-Loving Global Citizen (Washington DC: Washington Times Foundation, 2010), 46–50.
- 30.
Smith’s vision was of both the Son and the Father as two separate Persons, hence the Mormon rejection of the Trinity. Allen and Welch, “The Appearance of the Father and the Son to Joseph Smith in 1820,” ibid.
- 31.
Sun Myung Moon, As a Peace-Loving Global Citizen, 49–50. This text says he was 16 but Koreans count themselves as 1 year old at birth so he was 15 by Western reckoning.
- 32.
Michael H. Madsen, “The Sanctification of Mormonism’s Historical Geography,” Journal of Mormon History 34, no. 2 (Spring 2008): 230.
- 33.
Sarah Bill Schott, “‘Standing Where Your Heroes Stood:’ Using Historical Tourism to Create American and Religious Identities,” Journal of Mormon History 36, no. 4 (Fall 2010): 44–45, 51–2; Madsen, “The Sanctification of Mormonism’s Historical Geography,” 231.
- 34.
Madsen, “The Sanctification of Mormonism’s Historical Geography,” 229.
- 35.
Barry Laga, “In Lieu of History: Mormon Monuments and the Shaping of History,” Dialogue: A Journal of Mormon Thought 43, no. 4 (Winter 2010): 134; Madsen, “The Sanctification of Mormonism’s Historical Geography,” 229, 252–253.
- 36.
Schott, “Standing Where Your Heroes Stood,” 41–42.
- 37.
Ibid., 43–57.
- 38.
Ibid., 53.
- 39.
Madsen, “The Sanctification of Mormonism’s Historical Geography,” 235–237.
- 40.
Ibid., 232–235.
- 41.
Ibid., 237–253.
- 42.
Barbara Walden, “Prophet, Seer, and Tour Guide: The Changing Message of Kirtland Temple Interpreters from 1830 to 1930: 2008 Presidential Address,” The John Whitmer Historical Journal 29 (2009): 2, 10, 17.
- 43.
Ibid., 2–5.
- 44.
Ibid., 5, 9.
- 45.
Ibid., 9–10.
- 46.
Lisle Brown, “Chronology of the Construction, Destruction, and Reconstruction of the Nauvoo Temple,” revised 2000, last modified 30 March 2018, http://users.marshall.edu/~brown/nauvoo/chrono.html. See 16, 17 and 18 September 1846 entries.
- 47.
Ibid., see entries under “1900’s.”
- 48.
Scott C. Esplin, “The Mormons are Coming: The LDS Church’s Twentieth Century Return to Nauvoo,” Mormon Historical Studies 10, no. 2 (Fall 2009): 106–107.
- 49.
Walden, “Prophet, Seer, and Tour Guide,” 10–17.
- 50.
Madsen, “Sanctification of Mormonism’s Sacred Geography,” 234.
- 51.
Ibid., 241–248.
- 52.
Walden, “Prophet, Seer, and Tour Guide,” 24.
- 53.
Schott, “Standing Where Your Heroes Stood,” 66.
- 54.
T. Michael Smith, Kirk B. Henrichsen, and Donald L. Enders, “The Birthplace Home of Joseph Smith Jr.,” Mormon Historical Studies 6, no. 2 (Fall 2005), 24.
- 55.
Ibid., 20–21.
- 56.
Noted in on-site field visit of 14 June 2017.
- 57.
Ibid.
- 58.
Ibid.
- 59.
Photo used with the kind permission of Elder David Fuhriman, the site director of the Joseph Smith Memorial Birthplace.
- 60.
Joseph Smith Birthplace Memorial Facebook Home Page, perused 16 December 2017, last modified December 16, 2017, https://www.facebook.com/JSBMemorial/.
- 61.
Ibid.
- 62.
Dan Fefferman, “ICC Veteran Hits the Road Again,” Unification News (July 1995), last modified 22 January 2018, https://www.tparents.org/UNews/unws9507/tour.htm.
- 63.
This area was formerly referred to as Cheong Pyeong but is now known as Hyo Jeong Cheonwon.
- 64.
Michael Breen, Sun Myung Moon: The Early Years 1920–53 (West Sussex UK: Refuge, 1997), 120, 129. Breen does not mention the location in his account but this legendary hill incident has long been identified within Unification circles as having been at Mungyeong Saegae.
- 65.
Moon died of complications from pneumonia at the beginning of September 2012 at the age of 92.
- 66.
Family Fed USA, “GTGY Embarks on Nationwide Pilgrimage,” 5 August 2016, last modified 22 January 2018, http://familyfed.org/news-story/26719-26719/.
- 67.
Family Fed USA, “GPA Leadership Team has Unforgettable Experience in Korea,” 26 August 2014, last modified 11 July 2018, http://familyfed.org/news-story/gpa-leadership-team-has-unforgettable-experience-in-korea-6035/. Family Fed USA, “Hyo Jeong East Garden Museum of True Parents’ Life and Work,” 26 April 2017, last modified 11 January 2018, http://familyfed.org/news-story/hyo-jeong-east-garden-museum-project-36420/#abouteg.
- 68.
Reverend and Mrs Moon are referred to as the True Parents, signifying their providential position as the restored Adam and Eve who have inaugurated a new more godly earthly culture.
- 69.
Family Fed USA, “True Mother’s Dedication Prayer at East Garden Museum,” 5 December 2016, last modified 11 January 2018, http://familyfed.org/news-story/true-mothers-dedication-prayer-east-garden-museum-31011/.
- 70.
Family Fed USA, “Inauguration of the Sunhak Institute of History USA,” last modified 9 December 2017, http://familyfed.org/news-story/inauguration-of-the-sunhak-history-institute-42108/.
- 71.
Family Fed USA, “Generation Peace Academy Traces True Parents’ Footsteps on Mini-pilgrimage,” last modified 22 January 2018, http://familyfed.org/news-story/generation-peace-academy-traces-true-parents-footsteps-on-mini-pilgrimage-4878/.
- 72.
As advised by Dr Mickler during on-site field visit on 13 June 2017.
- 73.
For ongoing developments, see Unification Theological Seminary (UTS), “History,” last modified 21 October 2019, https://www.uts.edu/about-uts/history.
- 74.
Manhattan College, “Manhattan College Dedicates New Chapel Windows Depicting Life of John de la Salle,” last modified 29 January 2018, https://manhattan.edu/news/archive/2016/04/manhattan-college-dedicate-new-chapel-windows-depicting-life-john-baptist-de-la-salle.php.
- 75.
See UTS, “Facilities and Resources—Barrytown Campus,” last modified 21 October 2019, https://uts.edu/ for further information about UTS.
- 76.
As per information received from Jack LaValley during on-site field visit of 17 June 2017.
- 77.
Family Fed org, “God Bless America Festival Program,” last modified 29 January 2018, http://familyfed.org/wp-content/uploads/2016/06/PROGRAM_VIP2.pdf.
- 78.
Information received during on-site field visit.
- 79.
For further information see the Belvedere Family Community website, last modified 11 July 2018, https://belvederefamily.com/.
- 80.
Ibid.
- 81.
Thomas S. Bremer, “Tourists and Religion at Temple Square and Mission San Juan Capistrano,” Journal of American Folklore 113, no. 450 (Fall 2000): 422.
- 82.
Seog-Byung Kim, “The HJ Cheonwon Project with a Special Focus on Cheonji Sunhak Won,” True Peace Magazine 45 (March 2018), 17–20, 23.
- 83.
Julian Gray, “True Parents’ Life and Works Educational Center ‘Cheonji Sunhak Won’ Groundbreaking Ceremony,” last modified 22 January 2018, http://familyfedihq.org/2017/09/cheonji-sunhak-won-groundbreaking-ceremony/.
- 84.
Ibid.
- 85.
Jin Sung Park, “Use of the Word ‘Moonies’ Pejorative: To the Editors of Crimson,” The Harvard Crimson, 30 November 1993, last modified 21 October 2019, https://www.thecrimson.com/article/1993/11/30/use-of-the-term-moonies-pejorative/.
- 86.
EU headed a team of people working under Moon’s direction to compile this work. Hyo-Won Eu, Exposition of the Divine Principle (EDP), English translation (New York: HSA-UWC, 1996), 142–145.
- 87.
Also his wife Hak Ja Han, the True Mother, by implication, as the Christly mission is one of dual messiah-ship in that both Adam and Eve are restored.
- 88.
See David G. Bromley and Alexa Blonner, “Update: From the Unification Church to Unification Movement and Back,” Nova Religio: Journal of New and Emergent Religions 16, no. 2 (2012); for a general discussion concerning the several different organisational names and emphases that have occupied the Unification movement to date over the years.
- 89.
In 2010, Temple Square in Utah and Cove Fort Historic Site in Beaver, Utah, were visited.
- 90.
Arthur S. Parsons, “Messianic Personalism: A Role Analysis of the Unification Church,” Journal for the Scientific Study of Religion 25, no. 2 (June 1986): 144–146.
- 91.
Ibid.
- 92.
John P. Bartkowski, “Finding the Sacred in Unexpected Places: Religious Evanescence and Evocation,” Review of Religious Research 56, no. 3 (Sep., 2014): 357–371.
- 93.
Thomas Blom, Mats Nilsson, Xose Santos, “The Way to Santiago beyond Santiago. Fisterra and the Pilgrimage’s Post-secular Meaning,” European Journal of Tourism Research Dobrich 12 (2016): 135–136.
- 94.
Ibid.
- 95.
Donna Schaper, “Sacred Spaces,” CrossCurrents 50, no.1/2 (Spring/Summer 2000): 221.
- 96.
Cynthia Paces, Prague Panoramas: National Memory and Sacred Space in the Twentieth Century (Pittsburgh PA: University of Pittsburgh, 2014), 4–5.
- 97.
Mircea Eliade, “‘Sacred’ and ‘Profane’” in Theories of Religion: A Reader, eds., Seth D. Kunin with Jonathan Miles-Watson (New Brunswick NJ: Rutgers University, 2006), 130.
- 98.
Ibid.
- 99.
Douglas Ezzy, “‘Religions of Practice’”: The Case of Japanese Religions,” Journal of Studies in Religion 29, no. 1 (2016): 15–7, 19–20.
- 100.
Jose Casanova, “The Secular and Secularisms,” Social Research 76, no. 4 (Winter 2009): 1053.
- 101.
David O’Reilly, “When You Say You Believe in God, What Do You Mean?” Pew Trust Magazine, 2 November 2018, last modified 21 October 2019, https://magazine.pewtrusts.org/en/archive/fall-2018/when-you-say-you-believe-in-god-what-do-you-mean.
- 102.
Dottie Escobedo-Frank and Rob Rynders, The Sacred Secular: How God is Using the World to Shape the Church (Nashville: Abingdon, 2016), 21.
- 103.
Laga, “In Lieu of History,” 148.
- 104.
This was the theme of one of Luther’s Three Treatises of 1520: On Christian Liberty.
- 105.
There is still a great deal of mediation but it is much more underlying and diversified. As both Wuthnow and Roof have written, many today “tinker,” that is, they glean their spiritual ideas from a great many extra-church sources in addition to church ones, such as TV, movies, magazine articles, books, conversations with friends and YouTube. See Robert Wuthnow, After the Baby Boomers: How Twenty- and Thirty-Somethings Are Shaping the Future of American Religion (Princeton NJ: Princeton University Press, 2007), 13–7, 209–13; Wade Clark Roof, Spiritual Marketplace: Baby Boomers and the Remaking of American Religion (Princeton NJ: Princeton University Press, 1999), 67–71, 75, 137.
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Blonner, A. (2021). Blurred Boundaries between Secular Memory and Sacred Space in Religious Tourism: Cases of Mormon and Unification Faiths. In: Kim, D.W. (eds) Sacred Sites and Sacred Stories Across Cultures. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-56522-0_7
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Print ISBN: 978-3-030-56521-3
Online ISBN: 978-3-030-56522-0
eBook Packages: Religion and PhilosophyPhilosophy and Religion (R0)