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literature, in the integration of new feasts into the liturgical round and in the multiplication of pilgrimage crosses scattered across the country, complementing the physical relics of Christ, such as the holy blood at Hailes. 1 Alongside Christ, the saints also attracted considerable devotion. The Virgin Mary was supreme among the saints, devotion to her being
9 The pilgrimage road in late medieval English literature Shayne Aaron Legassie Strictly speaking, there is no such thing as a pilgrimage road. Economic historians concede that the practice of pilgrimage exerted tangible effects on the development of cathedrals, monasteries and towns, but they quickly add that there is no conclusive evidence that pilgrimage was the primary impetus behind the construction or maintenance of any medieval English roads.1 As is the case with most of the important pilgrimage destinations of medieval Christian Europe, English shrines
, though this would change by the early 1930s. This chapter examines the transformation of British colonial attitudes toward the regulation of the pilgrimage in the meantime, as officials became increasingly concerned about how to address the constant, recurring flow of thousands of religious migrants in and out of Nigeria. At a basic level, controlling the pilgrimage was a
centered on a text, and on her pilgrimages and time in churches as the resulting ‘literacy practices’, the activities that are prompted by specific literacy events. 8 When we see how crucial the literacy event of shared reading is to the literacy practice of pilgrimage, Margery’s urgent need to replace the Dominican anchorite makes more sense. We should, then, recognize Margery
Africans crossing the Red Sea continued to grow, up to 8,653 in 1947. 4 Even after the establishment of the Nigerian Pilgrimage Scheme in the 1930s, very few Nigerians were making direct use of it by the early 1950s. Using the same years cited above as reference, in 1945 only 428 Nigerians entering the Hijaz did so on Nigerian pilgrim passports. In 1946, it was only 232, and 342 in
This article discusses how Armenians have collected, displayed and exchanged the bones of their murdered ancestors in formal and informal ceremonies of remembrance in Dayr al-Zur, Syria – the final destination for hundreds of thousands of Armenians during the deportations of 1915. These pilgrimages – replete with overlapping secular and nationalist motifs – are a modern variant of historical pilgrimage practices; yet these bones are more than relics. Bone rituals, displays and vernacular memorials are enacted in spaces of memory that lie outside of official state memorials, making unmarked sites of atrocity more legible. Vernacular memorial practices are of particular interest as we consider new archives for the history of the Armenian Genocide. The rehabilitation of this historical site into public consciousness is particularly urgent, since the Armenian Genocide Memorial Museum and Martyr’s Church at the centre of the pilgrimage site were both destroyed by ISIS (Islamic State in Syria) in 2014.
' (I, 443). And yet this fascination for simultaneity characterises not only Miriam's quest for self-identity but also the narrative Richardson undertakes to represent this pilgrimage. So as to explore at more length the way questions of space not only involve the actual places her heroine passes through and the worlds she constructs so as to make sense of her experience but rather also Richardson's own poetic project, it is useful to turn to more general discussion ofliterary space. Speaking of space in relation to literary texts, which are conventionally viewed as
CHAPTER ONE LOCATIONS OF PASSAGE AND HABITATION W hile it is difficult to establish the precise chronology of events in Pilgrimage, the sequence of the episodes that constitute Miriam's development in the course of the novel may be traced with relative accuracy by examining the places she passes through. Often one does not know exactly when an experience or a remembered episode took place. However, if one records the concrete spaces which Miriam experiences, places she sometimes recalls while located in a different site, a clear trajectory of the stations in