The Santa Faz Pilgrimage, with over 600 years of history and as Spain’s second most significant pilgrimage, is at a critical point due to urbanization and inadequate planning. This study ex-plores revitalizing and enhancing the historical Santa Faz routes, integrating cultural tourism, environmental sustainability, and socioeconomic benefits. Recognized as Intangible Cultural Heritage, the pilgrimage impacts Alicante’s cultural landscape, yet faces pressure from modern urban development. Using a multidisciplinary approach aligned with the UN’s 2030 Sustainable Development Goals, the study proposes alternative routes, such as a “green route” through ancient paths and water routes, a Villafranqueza route, and one from the former Monastery of Los Ánge-les. These paths would be revived through local reforestation, sustainable tourism infrastructure, and rest areas for pilgrims. The restoration of the Santa Faz paths is seen as vital for cultural her-itage conservation, sustainable tourism, and job creation, with both opportunities and challenges in integrating these routes into the Council of Europe’s Cultural Routes. The study advocates modifying the urban plan and promoting employment in heritage and tourism management, em-phasizing the need for ongoing research and cross-disciplinary collaboration to secure the long-term preservation and development of these culturally significant spaces.

During the last twenty years around the world there has been a rapid increase in the number of people visiting long established religious shrines as well as the creation of new sites by those operating outside the boundaries of institutional religion. This increase is intimately associated with the revival of traditional routes, the creation of new ones and the invention of new rituals (religious, spiritual and secular). To examine this process I will focus on the European region and two contrasting destinations in particular – the Catholic shrine of Lourdes, France, and the pre-Christian shrine of Avebury, England – drawing on my personal involvement in travelling to both destinations and being involved in ritual activities along the route and at the two destinations. In the discussion section of the paper I will explore the relevance of these two case studies to the analysis of power, agency and performance and the ways in which they expose (a) the role of institutions and entrepreneurs in creating rituals and sacred places and (b) the relationship between people and the domesticated landscape.

This article explores the behavioral geography of the Hajj pilgrimage, focusing on the impact of the physical environment on pilgrims' behavior. Using qualitative research and analyzing religious literature and online publications, the study reveals significant findings. The spatial arrangement of the Grand Mosque, including the central courtyard and pillars, influences pilgrims' behavior during the Tawaf ritual. Environmental factors such as crowds and noise affect pilgrims' experiences, evoking anxiety while enhancing the ceremony's spiritual significance. Cultural and religious beliefs also shape pilgrims' behavior during the circumambulation. This study provides valuable insights into the multifaceted factors shaping pilgrims' behavior during the Hajj, including spatial organization, cultural influences, and social interactions. The findings can inform improvements in infrastructure, crowd management, and services to enhance the overall pilgrimage experience.

While the history of Lough Derg is extremely well-documented, there have been com-paratively fewer ethnographic reports. Given the highly elaborate Lough Derg websites and multiple postings by Lough Derg pilgrims, this researcher anticipated that Lough Derg – like many other Irish pilgrimages - would attract mostly recreational tourists. It does not. Pilgrims to Lough Derg do not see the site as primarily a tourist destination. Instead, they see Lough Derg primarily as a locus of intense religious experience. Lough Derg 3-day pilgrimages are rigorous and entail considerable self-sacrifice: fasting, sleep deprivation, cold, bare feet, prayer, no cell phones, and exposure to jagged rocks. Lough Derg’s 3-day pilgrimages closely follow patterns established centuries ago. Lough Derg is both "modern" and "timeless." It selectively incorporates ancient ritual and 21st century technology. This paper looks at the impact of the covid19 epidemic on Lough Derg pilgrimages. The site was closed to pilgrims during the 2020-2021 season and an on-line virtual pilgrimage was offered as a substitute. One unintended consequence of this virtual pilgrimage is that many pilgrims to Lough Derg now give greater prominence to what Corin Braga has categorized as fisi (ecstatic revelations) than to the physical journey itself (i e. somanodias). Post-covid pilgrims highlight the Internet: production of virtual texts and Internet vlogs. As in most pilgrimages worldwide, contemporary pilgrims to Lough Derg arrive with varied expec-tations and myriad motives. This ethnographic report examines these motives and offers a critique of James L. Smith (2016), who, like Edith and Victor Turner (1978) before him – saw Lough Derg as a symbol of Irish nationalism. Smith highlighted Lough Derg’s “moral geography” which, he argued, stems from its long history of isolation. But Post- covid Lough Derg is no longer isolated. The site has become more accessible through organized bus tours, improved public transportation, and development of a commercial tourist infrastructure.