Religija i hodočasnički turizam : studija slučaja tri svetilišta u Srbiji (Kalemegdanska Sv. Petka, Bogorodica Đuniska i Majka Božja Tekijska)

Abstract

U našoj tezi se bavimo definisanjem i razgraničavanjem pojmova hodočašća, kao pokloničkog putovanja poznatog od davnina, i verskog turizma, kao savremenog vida putovanja i odmora. Pod hodočašćem podrazumevamo odlazak na neko sveto mesto koje se prihvata od strane vernika kao sveto i za koje se veruje da se u njemu dešavaju isceljenja. Ono se odvija s namerom duhovnog prosvetljenja i preobraţenja, i utoliko se moţe svrstati u obrede prelaza: početak putovanja odgovara odvajanju od ranijeg načina ţivota, samo putovanje označava prelazni stupanj od svetovnog na sveto, a povratak s puta simbolizuje preporod povezan sa osećanjem proţetosti svetim. Mešovita hodočašća podrazumevaju da u jedno svetilište odlaze vernici različitih vera i konfesija, privučeni svetim mestom i svetim trenutkom. Sveta mesta, mesta hodočašća, su bila posećena i u vreme najveće, politički isforsirane, sekularizacije našeg društva, pa moţemo reći da su bila jača od ideologije ateizma. Povratak narodnoj religioznosti je, u našem slučaju, prethodio desekularizaciji. U radu su predstavljene studije slučaja tri svetilišta u Srbiji koja posećuju ljudi bez obzira na veru i konfesiju. To su Kapela Sv. Petke na Kalemegdanu u Beogradu, Pokrov Presvete Bogorodice u Đunisu kod Kruševca u Centralnoj Srbiji, i svetilište Majke Boţje Tekijske kod Petrovaradina u Vojvodini. Prva dva svetilišta pripadaju pravoslavnoj, a treće rimokatoličkoj konfesiji. Analizira se odnos svetog i svetovnog na hodočašćima i susret crkvene i narodne religioznosti kroz rituale na centralne praznike. Istraţivanje je sprovedeno metodom dubinskog polustrukturisanog intervjua sa hodočasnicima pravoslavne i rimokatoličke veroispovesti. Sa Romima, muslimanima, vođeni su razgovori u Tekijama i Đunisu koji su snimljeni kamerom. Glavni nalazi istraţivanja pokazuju da su motivi hodočašća najvećeg broja ispitanika duhovne prirode, bogotraţiteljski, i da hodočašća pozitivno utiču na njihov svakodnevni ţivot. Ispitivani hodočasnici su najčešće praktični crkveni vernici, dok je manje tradicionalista. Hodočasnici obe hrišćanske konfesije ne pripadaju većini savremenih vernika u Srbiji, već manjini crkvenih vernika. Skoro svi ispitanici smatraju da dolazi do izvesnog komunitasa na hodočašćima, što najviše zavisi od vođe puta, tj. sveštenika koji vodi grupu. Romi, muslimani masovno porodično dolaze u hrišćanska svetilišta na određene praznike, ali svoje obrede vrše odvojeno od hrišćanskih grupa. Dakle, ne ostvaruje se komunitas, ali najčešće nema ni sukoba. Napetu atmosferu moţe izazvati neusklađen tajming posete svetilištu, na primer kada Romi, muslimani dolaze u pravoslavni manastir poštujući rimokatolički kalendar (Đunis). Mešovita hodočašća u Srbiji, pored tradicije, odrţava vera hodočasnika u Boga, svece čudotvorce i isceliteljska mesta. Ovaj rad je skroman doprinos doskora zanemerenoj temi hodočašća, i boljem razumevanju, s jedne strane, rituala i religioznog iskustva hodočasnika, a s druge strane, verskog turizma u Srbiji.

In our thesis we deal with the definiing and demarcating of pilgrimage terms, the pilgrimage journey known since ancient times, and religious tourism as a modern form of travel and leisure. Under the the term pilgrimage there is a meaning of going to a sacred place that is accepted by the believers as sacred and believed to be the place of healing. It is being done with the intention of spiritual enlightenment and transformation, and thus can be classified as a rite of passage: commencement of travel is appropriate to the separation from the former way of life, the journey marks the transitional stage from the secular to the sacred, and the return from the journey symbolizes the rebirth associated with the feeling of being imbued with sacred. Mixed pilgrimages mean that believers of different faiths and denominations go to one sanctuary, attracted by sacred place and sacred moment. Holy places, pilgrimage sites, were being visited even at the times of the largest, politically contrived, secularization of our society, so we can say that they were stronger than the ideology of atheism. Return to the folk religiosity happened, in our case, prior to desecularization. This paper presents case studies of three shrines in Serbia, which are visited by people regardless of their religion or confession. These are the Chapel of St. Petka at Kalemegdan in Belgrade, the Church of the Holy Virgin Cover in Djunis near Krusevac in central Serbia, and the Sanctuary of Our Lady of Tekije near Petrovaradin in Vojvodina. The first two sanctuaries belong to the Orthodox, and the third one to the Roman Catholic confession. The relationship between the sacred and the secular pilgrimages and encounter between church and folk religiosity is analysed through the central rituals on the main holidays. The study was conducted using the method of semi-structured in-depth interviews with pilgrims of Orthodox and Roman Catholic confession. Interviews with Romani people, muslims, were held in the Tekije and Djunis, captured by a camera. The main findings show that the pilgrimage motives of the majority of respondents are of spiritual, God-seeking, and that pilgrimages positively affect their daily lives. Interviewed pilgrims were usually practical church believers, while there IV were less of traditionalists. Pilgrims of both Christian denominations do not belong to the majority of contemporary believers in Serbia, but to the minority of church believers. Almost all respondents feel that certain Communitas occur on pilgrimages, which to the great extent depends on the group leader, i.e. priest who leads the group. Romani people, muslims come to Christian shrines on certain holidays with their families in great numbers, but their rituals are performed separately from the Christian groups. So, the Communitas doe not occur, but usually there are no conflicts either. Tense atmosphere can be caused by uncoordinated timings of visits to the shrine, such is when the Romani people, Muslims come to the Orthodox monastery respecting the Roman Catholic calendar (Djunis). Mixed pilgrimages in Serbia, besides tradition, are characterized ny the pilgrims’ faith in God, the saints who are miracle workers and places of healing. This paper is a modest contribution to the, up to the recently neglected theme of pilgrimage, and to a better understanding of, on the one hand, rituals and religious experience of the pilgrims, and on the other hand, religious tourism in Serbia.