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This book treats the development of the culture of memoria and the shift in the self-image of the Knights of St John, from its foundation as a pilgrimage hospital in Jerusalem in the middle of the eleventh century, to their expulsion from Malta in 1798 by Napoleon Bonaparte. The memoria and self-image matured with the hospital when it became a military and religious order, and later a Christian hospital-focused military force in the Holy Land, the Mediterranean and Malta. Today it is a global charity known as the Order of Malta. Central in this book is the corpus of approximately 400 polychrome intarsia sepulchral slabs and monuments of the members of the Order in St. John's Cathedral, Valletta, Malta. The corpus is the ultimate expression of the Order's memoria and self-image during its stay in Malta, from 1530 to 1798. The purpose of this book is to provide an objective account of the subjective treatment in the corpus of that memoria and self-image, be it religious, social, cultural or political. The main question of this book, 'What is the corpus about?', will be answered by the corpus itself through the engraved texts, iconography, symbols and related art commissioned by the Order in Malta. The corpus in St John's became a reference point for the memory of the Order. It also offers an intimate look at the ethos and pathos of the Order, its corporate image and how the self-image was presented of its deceased individual members. Many of those would have had first-hand experience in combatting the Ottomans, a respected enemy who was inextricably linked to the Hospitaller model and yardstick of heroism after the victory in the Great Siege of Malta. Included in this book is a short case study of two German Hospitaller knights of the von Königsegg family, which outlines local nobilities, political tensions and confirms the ambitions expressed in the corpus to be part of the Order. In the five appendices, the transcriptions and translations of the whole corpus are included. Other appendices contain the first Rule of the Order, the foundation miracula, a headline version of the Order's history and a document of the delegates of the Dutch Province of Zeeland, related to a dispute over confiscated goods of the Order during the Reformation period in the Dutch Republic.

After more than 900 years of existence, the Hospitaller Order of St John is still very much alive, with more than 13,500 Knights and Dames active in charity worldwide of which only a mere 100 in Malta itself. This book will have taken you from the humble beginnings, when it started of as a hospitaller initiative of Amalfitan traders in Jerusalem in c. 1054 to serve as a charitable institution for Christian pilgrims coming from all over Europe and locals, to phases of militarisation when politically depending on the Latin East. The articles in this book will have informed you about the period the Hospitallers, together with the newly formed Order of the Temple and much later the Teutonic Order, formed the standing army of Western Christian powers in the Holy Land, adding to their identity new and perhaps confusing aspects of nursing and soldiering. The journey continues, after the Holy Land was lost in the last quarter of the thirteenth century, the Hospitallers gained territorial and political sovereignty in Rhodes and Malta. During these 'island state' periods, the Hospitallers did not forget the initial reason for their existence, charity. It planted the seed of carrying out charity under cover of arms, at land and sea, extending it to policing the Mediterranean to protect Christendom against Muslim and Ottoman expansionism, to guard Christian shipping and to free Christian slaves. The Hospitallers went about their manner of protecting Christianity even long after mainland Europe deemed this protection unnecessary, out of date and in conflict with their international trade policies. This Epilogue will treat the modern period of the Hospitaller Order, after Napoleon Bonaparte temporarily stalled the organisation when he evicted the Hospitallers from Malta in 1798. After re-grouping and contemplating on their situation, the Order turned full circle to its core business of being global hospitallers and a charitable institution, reaching out far and wide. While this article will take the reader to the modern period, this paper will first trace the development of the Hospitaller chivalric character over the centuries, tracing the transformation of chivalry over the centuries into the modern times. At some point, examples of Hospitaller chivalry and charity are quoted, based on the corpus of inscribed texts at St John's Co-Cathedral, Valletta, Malta, which can be regarded as samples of chivalry and charity in context. ; peer-reviewed

The Struggle for Supremacy will take the reader on a vast journey throughout the Mediterranean Sea and beyond. In the Braudelian sense of the word, in contrast to a geographical map simply indicating 'The Mediterranean Sea', there is not one such sea, but many and with as many identities. Surrounded by many territories, life within this vast expanse of water was subject to all kinds of influences, while lives on those shores and islands touched by the same sea were equally effected. Raiding and trading took place across the divides of religions, cultures and distances, while no one was immune regarding slavery or reversal of fortune. The Sea was, and remains, unpredictable, winds and currents could come from any corner, either political or climatological. Continuous strife took place by land and on sea or land, resources and fortunes. Within the context of Braudel it could be said that peace in the Mediterranean was only optionally available when there was no money for war, while piracy and corsairing would fill in the gaps of the interbelli. Besides contrasts between one side and the other, there were also many aspectswhichunitedthepeopleslivingwithinthe region, such as food, languages or cultural values, forming a unity of contrasts. ; peer-reviewed

This article introduces the early hospice of St John in Jerusalem and the Blessed Gerard, who is considered to be its founder, in the later half of the eleventh century, and its driving force until his death in 1120. Some considerations why he was and is such an exemplary figure and thought fit for emulation by members of the Order of St John during the ages, are presented in this chapter. Christian pilgrimage, the origin of hospitals, charity, reception of pilgrims and chivalry are essential elements of identity, forming a fil rouge throughout the history of the Hospitallers, up till the present day. This article discusses the earliest days of the Amalfitan hospital in Jerusalem and the developments in the pilgrims' hospital under the leadership of Blessed Gerard, also in the light of the works of René De Vertot, the Order's eighteenth century chronicler. ; peer-reviewed

The patron-saint of the Sovereign Military and Hospitaller Order of St John of Jerusalem, of Rhodes and of Malta is St John. At present it is clear that, at least since the papal bull of Paschal II of February 1113, St John refers to St John the Baptist. Historians of the past have occasionally mentioned the existence of two patron-saints of the Order, namely St John the Baptist and St John the Almoner. With regard earlier patron-saints of the Order, there may be some difficulty in establishing who was and who was not a patron-saint, especially when it comes to St John the Almoner. ; peer-reviewed

Die St. Johanneskathedrale ist zweifellos ein Juwel des Hochbarock. Ihr Grundstein wurde 1571 gelegt, wenige Jahre nach der großen Belagerung des Jahres 1565 durch die Osmanen. Die Kirche wurde in einem nüchternen, militärischen Stil erbaut, mit einem Hauch von Manierismus im Bereich des Hauptportals. Während der ersten hundert Jahre blieb die Ausstattung ebenso nüchtern und militärisch-kunstlos wie die Konstruktion, nicht zuletzt wegen der durch die Belagerung nach wie vor angespannten finanziellen Situation auf der Insel. Erst mit der Ankunft des Barock in Malta bekamen künstlerische Aspekte einen neuen Stellenwert. So wurde der Johanniterorden durch Vermittlung seiner Botschafter in Rom, Florenz und Bologna der mächtigste Kunstmäzen der Insel. Meister Mattias Preti entwarf für die Kathedrale ein barockes Gesamtkonzept, das für das Innere eine vollständige Ausmalung vorsah, von der Decke über die Pfeiler bis hin zum mit Marmor ausgelegten Boden mit dem sieghaften und leidenschaftlichen künstlerischen Ausdruck des Barock (zwischen 1660 und 1699). Auf Mattias Preti, dessen Einfluß in den barocken Profanbauten von Valletta ebenfalls sichtbar wird, folgte Romano Carapecchio, verantwortlich für die nachfolgende Verschönerung der Kathedrale und der Stadt während der ersten Hälfte des 18. Jahrhunderts. Die St. Johanneskathedrale beherbergt außerdem zwei berühmte Gemälde Caravaggios, "Die Enthauptung des heiligen Johannes" und "Der heilige Hieronymus". ; peer-reviewed

This article is the basis for the translated article in the Deutsches Adelsblatt, vol. 4 (2006), 89-93, entitled: Die Johannitergrablegen in der St Johns Co-Cathedral von Valletta auf Malta. ; St John's Co-Cathedral is undoubtedly a pearl of High Baroque. Its foundations were laid in 1571, just a few years after the Great Siege of Malta (1565). The church was constructed in a sober, military style, with a touch of Mannerism at the main entrance. In the first 100 years of its existence, it remained a sober, artless affair, not in the least because the financial strain of the Great Siege was still painfully present. Only with the advent of Baroque in Malta, matters of art started to take another perspective. The Order became, through its ambassadors in Rome, Florence and Bologna the most influential patron of the arts in Malta. With the arrival of the Baroque Master Mattias Preti, St John's Co-Cathedral was turned in to a total concept of Baroque art, covering from the painted ceiling, down the sculptured buttresses to the marble inlaid floor. Mattias Preti's influence, who worked in Malta between 1660-99, was also visible in the Baroque art of the city of Valletta itself. He was succeeded by Romano Carapecchio, responsible for further embellishment of St John's Co-Cathedral and Valletta's buildings in the first half of the 18th century. St John's Co-Cathedral is also the home of two prominent paintings of Caravaggio, namely 'The Beheading of St John' and 'St Jerome'. ; peer-reviewed

While pilgrimage sites may be sparked by historical events, their meaning is created by their accompanying narratives. A pilgrimage site becomes sacred to visitors not merely because of scripture, or supposed religious facts, but also because of social and psychological contexts. It is their winning narrative that supplies meaning and a framework for understanding. Without such narratives, it is conceivable that some pilgrimage sites would not have gained their enduring popularity and international appeal. This article not only describes a few instances of such sites rising to fame, but also the philosophy behind a winning narrative. The idea that narrative can construct the Identity of a place is based on the notion that a story can supply meaning by unifying discrete, and otherwise disjointed events, into a coherent account (McAdams, 2013). While the concept of narrative identity is most often associated with personal psychology (Hammack, 2011; Nussbaum, 1990), the authors of this paper find analogies between the function of narrative in personal psychology, and in pilgrimage. These analogies are applied to pilgrimage to illustrate how narratives function at pilgrimage sites to unite events with historical, religious, personal, cultural and political contexts. A pilgrimage narrative forms the framework for how people and institutions understand their roles and motivations, and thus how they will act, respond, and experience things. The authors identify five features that make some narratives more successful than others, claiming that 'winning narratives' are so powerful that a sacred site or shrine's establishment and development could not have done without it, or at least, would not have enjoyed the rate of success in visitor numbers in comparison to similar sites that lacked a winning narrative and enjoyed therefore less popularity and visitors. The five features of a winning narrative are here illustrated with examples.

This volume is the first of its kind to focus entirely on food in the context of pilgrimage and faith-based tourism. It presents key studies that are relevant to academics, pilgrimage stakeholders, faith-based tourism stakeholders, planning and policy makers, tourist guides, students and interested readers alike. The knowledge and rich contents should find its way into practical applications and educational materials in the field.The value of this edited collection lies in the approach of the contributors, who have explored food as a complement to spiritual experience in the context of pilgrimage and faith-based tourism. They demonstrate how giving, receiving and sharing promotes respect and understanding. At the same time, food can be used as an active peace-building tool, promoting inclusion, bridging cultures and bringing harmony to the table and beyond.

One unexplored dimension of bridging divides and promoting peace is pilgrimage. Definitions matter. The way that we define a phenomenon impacts the way it is understood and practiced. When definitions channel our vision along paths that are culturally prescribed, what appears normal, tme and trusted by one person, can appear prejudiced or even incomprehensible to another. Peter Jan Margry (2008, 17), for example, defines pilgrimage, much as others do, as a journey to a place that is regarded as more sacred or salutary than the environment of everyday life. He says that pilgrims seek a transcendental encounter with a specific cult object at this place for the purpose of acquiring spiritual, emotional or physical healing or benefit. Many definitions of pilgrimage tend to emphasize this personal act of devotion as the journey's defining feature. However, emphasizing the role and experiences of the individual, while paying scant attention to the social and cultural context of the pilgrimage, is the product of a specific cultural lens. Emphasizing the transformative journey of the solitary traveler severely limits our ability to consider motivations or impacts from other vantage points. It is impossible to contemplate the impact for peace, for example, beyond the perspective of the transformed individual. In this book, we are calling for a paradigm shift in pilgrimage and religious tourism research through the development of newer definitions that recognize that pilgrims and pilgrimages are embedded not just within religions and economics, but in ever-changing cultures, societies, and political systems. Individuals may be seeking growth, healing, or blessings through their sacred journeys, but the societies in which these pilgrimages are embedded have their own specific interests, needs and agendas. Victor Turner (1969), for example, discussed how "anti-structural" pilgrimage practices, as evidenced by communitas (equality and unity in diversity), are developed by cultures in order to generate and maintain cohesion. Yet this relationship between the individual and society is not referenced in standard definitions of pilgrimage. We cannot consider the motives or desired outcomes of one without the other: the pilgrim and the pilgrimage, the seeker and the system, are tw o sides of the one coin. Our goal, through fifteen case studies, is to demonstrate one dimension of this broader vista: how pilgrimage and religious tourism, under the right circumstances, can have a transformative role beyond the level of the individual, especially in the realm of peace-building. ; peer-reviewed

In the twenty-first century, the number of people traveling to religious sacred sites on pilgrimage has increased more than at any point in human history. This book highlights this new chapter in pilgrimage and trail development with essays by pilgrimage scholars and practitioners of pilgrimage and faith-based tourism working in several countries.

To the top together : pilgrimage and peace-building on Sri Lanka's holy mountain / Ian S. McIntosh, Polgaswatte Paramananda -- From the north caucasus to Mecca and back : an unanticipated journey to tolerance / Mikhail A. Alexeev, Sufian N. Zhemukhov -- Shared pilgrimages : the potential of natural dialogue for religious tourism in Lebanon / Nour Farra Haddad -- The ritual efficacy of Baraka : healing of illness and its "side effects" for interethnic relations in Syria and Lebanon / Gebhard Fartacek, Lorenz Nigst -- Interfaith tourism in Ethiopia : an opportunity for socio-economic development and peace-building? / Senbeto Dagnachew -- "Settler-aware" pilgrimage and reconciliation : the treaty four Canadian context / Matthew R. Anderson -- Walking together : the Camino de Santiago pilgrimage as postsecular sanctuary / Douglas F. Challenger -- Building community through pilgrimage : the Pandhapur Vari pilgrimage in Maharashtra, India / Varada Sambhus -- Ziarah (pilgrimage) and the legacy of coexistence in Indonesia / Pierre Fournie -- Building a more sensitive world through religious tourism / Veena Sharma -- The pilgrimage into witness consciousness : towards healing and humanness / Roy Tamashiro -- Cultivating nonviolence : micro-pilgrimage as a pathway to peace / Alison T. Smith -- Finding inner peace on Spain's Camino de Santiago : an empirical study of pilgrim life stories / Christian Kurrat -- A Pauline progress : Protestant post-pilgrimage reflections / Dane Munro -- Pilgrimage as empowerment : women trailblazers / Janice Farley.

Also available from Arrow, TU Dublin: https://arrow.tudublin.ie/cgi/viewcontent.cgi?article=1645&context=ijrtp ; While pilgrimage sites may be sparked by historical events, their meaning is created by their accompanying narratives. A pilgrimage site becomes sacred to visitors not merely because of scripture, or supposed religious facts, but also because of social and psychological contexts. It is their winning narrative that supplies meaning and a framework for understanding. Without such narratives, it is conceivable that some pilgrimage sites would not have gained their enduring popularity and international appeal. This article not only describes a few instances of such sites rising to fame, but also the philosophy behind a winning narrative. The idea that narrative can construct the Identity of a place is based on the notion that a story can supply meaning by unifying discrete, and otherwise disjointed events, into a coherent account (McAdams, 2013). While the concept of narrative identity is most often associated with personal psychology (Hammack, 2011; Nussbaum, 1990), the authors of this paper find analogies between the function of narrative in personal psychology, and in pilgrimage. These analogies are applied to pilgrimage to illustrate how narratives function at pilgrimage sites to unite events with historical, religious, personal, cultural and political contexts. A pilgrimage narrative forms the framework for how people and institutions understand their roles and motivations, and thus how they will act, respond, and experience things. The authors identify five features that make some narratives more successful than others, claiming that 'winning narratives' are so powerful that a sacred site or shrine's establishment and development could not have done without it, or at least, would not have enjoyed the rate of success in visitor numbers in comparison to similar sites that lacked a winning narrative and enjoyed therefore less popularity and visitors. The five features of a winning narrative are here illustrated with examples. ; peer-reviewed