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Semiotics and religious tourism: appealing to transforming experiences
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Abstract:
According to Saussure’s Cours de Linguistique Générale, semiotics is a science which studies the life of signs within the social life. Semiotics is the study of signs. All cultures are characterized by the uses of their signs as forms of life. Signs are everywhere, they are omnipresent representations or world visions conceived to produce meanings to collective experiences. The world is pan-semiotized, almost everything means something. The meanings give perspective, perception and understanding. Like any meaning system, religion is a cultural production, transmission and consumption of signs and meanings; it creates values, a solidarity system of beliefs and practices related to sacred things. Semiotically, religion is an explanation of the complete and ultimate meaning of life; it is a cultural form of life transmitted and experienced through signs. As in all forms of cultural manifestation, religious tourism is only experienced through signs and inserted into a meaning system. If religious experience is a variety of cultural expressions based on a system of signs expressing beliefs and values through worship and symbolic rites, it also fits into the semiotic studies. Religious tourism is the visit to sacred and traditional places, expressing feelings of faith, hope and charity. It is the result of a spiritual search and religious practices. The idea of traveling (pilgrimage) out of spiritual need to demonstrate religious feelings or just out of curiosity to get to know the tradition or the place is different from the idea of traveling for leisure or recreational purposes. Religious tourism arouses and expresses mystical feelings of faith, hope and charity as a specific form of mobility and transformation of the Being. Tourism and religion are two transformations, two fields where the Being overlaps in his formation as a subject of transforming experiences. The traveller follows a creed and practice a religion to experience the different and get out of the usual daily life. Leaving the usual living space and visiting different, traditional and touristic (attractive) places is leaving the profane dimension and receiving the intersection of the sacred in a religious dimension. Both in the practice of tourism and religion, the issues of identity and otherness of the subject and the community, the dialectic of Being (permanence) and becoming (change), are questioned. Therefore, based on the essence of traveling as a transforming activity of the Being (the traveller), this semiotic approach advocates the influence of travel on both identity (singular and collective) and otherness. Following a theoretical-reflective and conceptual strategy, the aim is to problematize generically the semiosis of religious experience (as a transforming process, a semantic transitivity through signs) regarding the essence of the religious journey and recognize its influences both in the processes of individuation/otherness and building collective identity. ; info:eu-repo/semantics/publishedVersion
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Keyword:
identity/otherness; religious tourism; semiotics; tradition; travelling
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URL: http://hdl.handle.net/10400.19/7123
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O conceito de cegueira semântica em Wittgenstein: como experienciar significados? / Wittgenstein’s concept of meaning-blindness: how to experience meanings?
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Contributions to a semiotics of religion: the semiosis from sign to meaning
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Contemporary world-society: from the globalization of communication to the communicational globalization of the world
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Contemporary world-society: from the globalization of communication to the communicational globalization of the world ...
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