The article describes pilgrimage to Kalwaria Pacławska - a Roman Catholic sanctuary in South-Eastern Poland on a Day of Assumption of Virgin Mary. The main emphasis is made upon the sensual relationship of the believers with the sacred and special forms mediating this relationship. The author examines how pilgrimage is organized by special lay guides possessing authority to plan the entire event and lead the groups of pilgrims. Their efforts are focused upon increasing the effect of sensual forms of the sacred. This goal is achieved through optimization of ritual, when some elements are omitted to make space for others. Consequently, not all religious gestures are performed with the same reverence. Such creative changes in the ritual are, however, legitimized within the habitus that rules religious attitudes of the faithful.
Keywords: Roman Catholicism, religious habitus, sensational forms, Kalwaria Pacławska, pilgrimage.
This article presents the results of field research on contemporary Catholic religiosity conducted at the Franciscan Sanctuary in Calvaria
The research was conducted under a grant from the National Science Center of Poland N UMO-2013/11 / B / HS3 / 01443.
K. Baranecka-Olszewska Management of sensory forms: optimization, maximization and efficiency. State, religion, and the Church in Russia and Abroad. 2016. N 3. pp. 148-171.
Baraniecka-Olszewska, Kamila (2016) "Managing Sensational Forms: Optimization, Maximization and Efficacy. The Great Fair in Kalwaria Pacławska", Gosudarstvo, religiia, tserkov' v Rossii i za rubezhom 34(3): 148-171.
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Patslavska is located in the south-east of Poland, a few kilometers from the border with Ukraine. It is one of the first calvarias1 in Poland, founded in the 17th century. Currently, it consists of forty-one chapels located on two hills opposite each other, which are separated by the Var River - the "Kalvari Cedar Tree". The nature of most of the religious practices that take place there corresponds to the design of Calvaria itself, built in the image of the Holy Land. The design of the sanctuary (chapels symbolizing the holy places in Jerusalem and fragments from the life of Jesus and Our Lady) encourages a sensual relationship with the divine. It is precisely these relationships, as well as their various modifications, that have become the main subject of my research.
It is difficult to separate the reflection on the sensuous nature of contact with the divine from the long-standing discussion that takes place in the Polish anthropology of religion and concerns the place of this kind of contact in religiosity as such. At the present time, reflections on the methodological and interpretative unsuitability of the concept of "popular religiosity"are constantly being renewed. This concept, which was formed long ago and in connection with other cultural and research realities, 2 is now being thoroughly criticized, indicating both certain changes in views, 3 and new theoretical directions in the study of religiosity. 4 Nevertheless, the concept of "popular religiosity" quite often appears in works devoted to modern religion.
1. Kalvaria-a sculptural composition based on the stories of the Passion of Christ; a place of pilgrimage. - note.
2. См. Czarnowski, S. (1956) "Kultura religijna wiejskiego ludu polskiego", Dzieła 1: 88-107; Stomma, L. (1986) Antropologia kultury wsi polskiej XIX wieku. Warszawa: Pax; Tomicki, R. (1981) "Religijność Ludowa", w M. Biernacka, M. Frankowska, W. Paprocka (red.) Etnografia Polski. Przemiany Kultury Ludowej, t. 2, ss. 29-70. Warszawa: IHKM PAN.
3. См. Tokarska-Bakir, J. (2000) Obraz Osobliwy: Hermeneutyczna lektura źródeł etnograficznych. Wielkie opowieści. Kraków: Universitas; Zowczak, M. (2013) Biblia ludowa. Interpretacje wątków biblijnych w kulturze ludowej. Toruń: Wydawnictwo Naukowe Uniwersytetu Mikołaja Kopernika.
4. См. Lubańska, M. (2014) "Kategoria ‘sensualizmu' i ‘nierozróżnialności' na przykładzie kultu ‘cudotwórczej' ikony św. Menasa w Bułgarskim Monasterze w Obriadowci. Rewizja inspirowana prawosławną teologią ikony", Prace Etnograficzne 42(1): 1-16; Niedźwiedź, A. (2014) "Od religijności ludowej do religii przeżywanej", w B. Fatyga, R. Michalski (red.) Kultura ludowa. Teorie, praktyki, polityki, ss. 327-338. Warszawa: ISNS; Zowczak, M. (2008) "Między Tradycją a Komercją", Znak 634: 31-44.
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religious culture - sometimes as a methodological paradigm or as a starting point for research, but most often as a keyword describing a certain set of features of religiosity. It turns out that the Polish anthropology of religion still lacks well-established terms that describe these traits. The central problem here remains precisely the sensual aspect of the relationship with the divine.
In the Polish ethnological tradition, researchers called physical contact with divine sensualism 5. This concept is associated with the belief that believers identify material representations of the divine with the original by virtue of the fusion of signified and signified6 Researchers, as a rule, called the sensualist position naive and evaluated it negatively as inferior to the contemplative form of relationship with God. Despite the fact that such an assessment also appears in modern works, 7 there are researchers who see this as a methodological error. 8 The world anthropology of religion sees the sensual aspect of religious practices as a full-fledged form of relationship with the divine, 9 and points out the need to focus on both material representations of the divine, 10 and other forms of mathe-
5. См. Czarnowski, S. "Kultura religijna wiejskiego ludu polskiego"; Stomma, L. Antropologia kultury wsi polskiej XIX wieku; Tomicki, R. "Religijność ludowa".
6. См. Tokarska-Bakir, J. Obraz Osobliwy; Lubańska, M. "Kategoria ‘sensualizmu' i ‘nierozróżnialności'".
7. См. Kasprzak, N. (1999) "Sensualizm - próba ‘gęstego opisu'", Etnografia Polska 43(1-2): 37-61; Królikowska, A.M. (2014) "Elementy ‘ludowe' w religijności współczesnej?", Opuscula Sociologica 4: 5-16.
8. См. Lubańska, M. "Kategoria ‘sensualizmu' i ‘nierozróżnialności'"; Niedźwiedź, A. (2005) Obraz i postać: znaczenia wizerunku Matki Boskiej Częstochowskiej. Kraków: WUJ.
9. See Keane, W. (2007) Christian Moderns: Freedom and Fetish in the Mission Encounter. Berkeley, Los Angeles: University of California Press; Meyer, B. (2006) "Religious Sensations. Why Media, Aesthetics and Power Matter in the Study of Contemporary Religion" [http://www.fsw.vu.nl/nl/Images/Oratietekst_Birgit_Meyer_tcm249-36764.pdf, accessed on 15.08.2016]; Meyer, B. (2010) "Aesthetics of Persuasion: Global Christianity and Pentecostalism's Sensational Forms", South Atlantic Quarterly 109(4): 41-63; Morgan, D. (1997) Visual Piety: A History and Theory of Popular Religious Images. Berkeley, Los Angeles: University of California Press; Morgan, D. (2005) The Sacred Gaze: Religious Visual Culture in Theory and Practice. Berkley: University of California Press.
10. См. Meyer, B. "Religious Sensations"; Morgan, D. Visual Piety.
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religious realities involved in religious reality, for example, on the body of a believer 11.
It is in line with these ideas that I base my own interpretation of participation in the Calvary of Patslav celebrations on the recognition of the "fullness" of a sensual relationship with the divine, based on the principle of the inseparability of a person into consciousness and a subordinate body, and bearing in mind the negative consequences that the idea of such a separation had in religious studies.12
Drawing inspiration from the writings of Birgit Meyer, I do, however, shift my focus from the very idea of sensory contact with the divine to the forms that believers encounter, and the impact of these forms on the face of the cult and on the religious experience of pilgrims. 13 Often underestimated and regarded solely as transmitters of meaning, these forms of worship are often used as a means of communication. forms are of key importance in thinking about religiosity 14. It is they who are subject to change, it is they who are controlled by religious elites, having a direct impact on the religious experiences of believers. There are times when communication between pilgrims and these elements either does not occur at all (although this is expected), or does not occur properly, and direct contact with the divine is disrupted by the fault of the organizers. The resulting gaps in religious practice do not cause gaps in the religious experience of believers. Ritual practices that omit sensory contact with the divine in such cases are justified by the materialized appearance of religion as a whole. I describe this phenomenon with the help of the concept of "sensational forms" developed by Birgit Meyer [15] and "embodied by the religious faith".-
11. См. Meyer, B. "Aesthetics of Persuasion", p. 743.
12. См. Hann, Ch.M., Goltz, H. (2010) Eastern Christians in Anthropological Perspective. Berkеley: University of California Press; Lubańska, M. "Kategoria ‘sensualizmu' i ‘nierozróżnialności'".
13. См. Meyer, B. (2011) "Mediation and Immediacy: Sensational Forms, Semiotic Ideologies and the Question of the Medium", Social Anthropology 19(1): 30.
14. См. Meyer, B. "Aesthetics of Persuasion", pp. 749-751.
15. См. Meyer, B. "Religious Sensations"; Meyer, B. "Aesthetics of Persuasion"; Meyer, B. "Mediation and Immediacy".
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differences " (embodied religious imageries) by Thomas Sordas 16.
In religious reality, the sense connection with the divine is not immediate. It is carried out by means of various elements, which are the aforementioned sensory forms. By the term sense forms, I mean, following Meyer, "relatively established, authorized means of communication or organizations of access to the transcendent that create and maintain communication between believers in the context of specific religious organizations" or "specific religious regimes"17. These forms are also characterized by "special repetitive patterns of feelings and actions"18. The sensuous form is "a means of communication that communicates - and thereby produces-the transcendent and makes it sensually accessible" 19. These forms can be either material (an icon, a sacred book) or non-material (collective rites)20.
In the case of the Calvary of Patslav celebrations I have described, access to the divine is provided through images-primarily the miraculous image of the Mother of God - and certain religious practices: church services on the way, prayers, participation in masses, individual donations, and solemn thanks to God. The latter, according to Meyer, are only "relatively well-established", that is, they can undergo changes, thereby becoming an even more effective intermediary in the eyes of believers. This mediation, in turn, not only objectifies the operation of divine power, but also creates its manifestations.21 This gives rise to what Sordas called an embodied religious imagery (imaginarium), 22 or a formative and interpretative image.-
16. См. Csordas, Th.J. (1990) "Embodiment as a Paradigm for Anthropology", Ethos 18(1): 5-47.
17. Meyer, B. "Mediation and Immediacy", pp. 9, 29.
18. Meyer, B. "Aesthetics of Persuasion", p. 751.
19. Meyer, B. "Religious Sensations", p. 14.
20. Ibid., p. 9.
21. Ibid., pp. 15-16.
22. См. Csordas, T. "Embodiment as a Paradigm for Anthropology".
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habitus cultivated by religious elites, to use the terminology of Pierre Bourdieu 23.
A religious habitus is a set of well-established dispositions shared by all believers, formed by past events and structures that influence modern practices, and also - which is especially important for current thinking-determine the perception of these practices. 24 A religious habitus, also called Sordas or the imaginarium of religious imagery, allows believers to perceive and evaluate some kind of image. event as a religious event. Religious habitus also helps to recognize the divine principle in material representations and symbols and determines the strength of its influence on believers.
Actually, the Calvarian habitus, as a special type, has some permanent elements, but at the same time it remains very variable, and this variability is associated both with "high" Catholic traditions and with the experiences of pilgrims themselves. It is undoubtedly based on the general Catholic imaginarium, but the specifics of the Calvary shrine also have an impact. The Calvarian habitus clearly shows the influence of the Franciscan tradition, as well as the heritage of the Miraclesians. All this is mediated by the traditional Calvarian monks, but it can also be derived from the direct experience of the faithful. In what follows, I intend to show that the imaginarium, as a reservoir of dispositions, allows you to juggle religious conventions to a certain extent, manage individual elements of pilgrimage, choose some and reject others. The gaps in the pilgrimage scenario that arise in this way are justified within the framework of religious habit.
Focusing primarily on the sensual aspects of participating in the Calvary celebration, I want to emphasize that the concept of embodied religious imagery (imaginarium) allows us to understand the apparent inconsistency in the positions of pilgrims who want to offer the most complete sacrifice or prayer of thanksgiving to Our Lady of Calvary. Pa-
23. См. Bourdieu, P. (1984) Distinction: A Social Critique of the Judgement of Taste. Cambridge, MA: Harvard University Press.
24. См. Bourdieu, P. (1977) Outline of a Theory of Practice. Cambridge: Cambridge University Press; Bourdieu, P. Distinction, p. 170.
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The pilgrimage to Calvary is a collective one, and it is this collectivity that is the background for my thoughts.25 The individual needs and desires of each believer are filtered out through the actions of the Calvary organizers-non-priests who are responsible for organizing the pilgrimage. In this article, I focus on their role in managing the group and do not analyze the individual positions of believers who come to Calvary with different kinds of concerns and are accustomed to different forms of religiosity. All these differences ultimately fit into the framework set by the organizers. Organizational art consists in successfully accommodating the expectations of various types of believers within this framework.
I'm going to show that just because an organizer decides to make certain "optimizations" that allow some religious practices to be performed at the expense of others, it doesn't mean that the ritual itself is at risk.26 Despite the fact that certain decisions of the pilgrimage organizers may cause contradictions, the dispositions set by the religious habitus authorize the decisions made. Ms. Katarzyna 27, whose strategy I will present below, expressed the essence of the Calvarian imaginarium, which served not only as a receptacle for different positions and perceptions, but also as a complement to sensory forms. This imaginarium provided the influence of these forms even when there was no direct contact with them.
Calvary restaurants celebrations 2015
I conducted my first field research on the Dormition of the Blessed Virgin Mary celebrations in Calvary of Patslav in 2007
25. I have discussed the relationship between individual and collective participation in the pilgrimage before. См. Baraniecka, K. (2008) "Communitas a intencje pątników. Typy uczestnictwa w pielgrzymce. Wielki Odpust Kalwaryjski Wniebowzięcia Najświętszej Marii Panny w Kalwarii Pacławskiej", Etnografia Polska 52(1-2): 137-154.
26. О рисках для обрядов см.: Howe, L. (2000) "Risk, Ritual and Performance", Journal of the Royal Anthropological Institute 6(1): 63-79; Schieffelin, E. (1996) "On Failure and Performance: Throwing the Medium out of the Seance", in C. Laderman, M. Roseman (eds) The Performance of Healing, pp. 59-89. London: Routledge.
27. The ethics of anthropological practice presuppose anonymity, so all names and localities (except for Kalvaria Patslavska itself) were changed by me.
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The year is 28, but the holiday of 2015 opened up a completely different world for me. Although the scope of event 29, individual services and rituals remained the same, their nature and my interpretation changed. The celebration itself is dedicated to the Mother of God. Believers revere both her miraculous icon, located in the church, and her statues: the statue of Our Lady of the Dead and the statue of Our Lady of the Ascension. On August 13, the statue of the Deceased is carried by a procession to the chapel of the Tomb of Our Lady during a ceremony that is considered the center of the entire celebration and is called the Burial of Our Lady 30. The statue of Our Lady of the Ascension is surrounded by less adoration and is carried by a procession on the night of August 14-15 to the church from the nearby Chapel of St. Raphael. Representations of Our Lady and associated practices are the most influential sensory forms throughout the celebrations. It is Our Lady of Calvary and the desire of the faithful to offer her a sacrifice or a prayer of thanksgiving that attracts pilgrims to sanctuary.
The purpose of my research was to analyze the relationships that arise between believers and certain Calvarian sensory forms. To achieve this goal, I decided to join one of the pilgrimage groups and participate in the celebrations together with this group. The choice of the company was random, but quite successful. I came to Kalvaria Patslavska on the first day of the celebrations with the firm intention of finding a group with whom I could spend the next few days. I started asking people about which group of pilgrims left the most pleasant impression in their memory. I was advised a group from a place located 60 km from Kalvaria, which in this text I will call Nikopol. First, this group is quite large, which, in the opinion of many, is crucial for joint prayer. Secondly, people described to me the company from Nikopol as a group that takes care of all the pilgrims without exception, paying attention to the needs of all, as young (people said that it is necessary to take care of all the pilgrims).-
28. См. Baraniecka, K. "Communitas a intencje pątników".
29. См. Program wielkiego odpustu kalwaryjskiego, Kalwaria Paclawska [http://www.kalwariapaclawska.pl/b/wielki-odpust-kalwaryjski/0, accessed on 20.08.2015].
30. См. Baraniecka, K., "Communitas a intencje pątników"; Ługowska, J. (1986) "Pogrzeb Matki Boskiej w Kalwarii Zebrzydowskiej", Literatura Ludowa 3: 3-19.
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it is never boring to go on the trails together with this group), and the older ones (young people help the older ones to go downhill, do not show impatience, giving the older ones the opportunity to fully participate in the pilgrimage).
It also turned out that this group, one of the few, managed to reach Calvaria in time for the official solemn beginning of the holiday, that is, for the dedication of the vestments for the statue of Our Lady of the Dead, which took place on August 11 in the Calvary church, and for the subsequent procession with these vestments, gifts, crowns and a baton to the chapel calledAbode of the Mother of God", where the statue has been located since August 2. I decided to take the risk and join this group unofficially at first - there was no time to ask permission from the priest and the leader. But knowing that this group always receives people from other parishes, I followed part of this group to the "Abode of Our Lady", carrying robes and gifts for the statue of Our Lady of the Dead. The rest of the pilgrims I was going to spend the next few days with were waiting there.
Eventually, the leader of this pilgrimage group invited me to join her. So, for a few days, I became part of a group that at its climax had more than two hundred members. The moment of joining the pilgrimage was crucial for my research. I quickly realized that I had managed to enter a completely different world than I had eight years ago. Then I observed a pilgrimage, the interpretation of which successfully fit into the framework of classical anthropological concepts: communitas32, the cult of sacred images 33. This time I was confronted with the reality of religious optimization, which ensures the depth of participation in the pilgrimage, the efficiency of performing rituals and participation in the maximum number of religious rites. In my opinion, a pilgrimage of this kind requires a different approach.-
31. Trails are the name of both architectural complexes on Calvarias, consisting of a certain number of chapel-stands dedicated to the life of the Mother of God and Christ, and the name of divine services, including the passage of these trails with prayers and reflections at each stand.
32. См. Turner, V. (1974) Dramas, Fields, and Metaphors: Symbolic Action in Human Society. New York: Cornell University Press.
33. См. Freedberg, D. (1989) The Power of Images: Studies in the History and Theory of Response. Chicago: University of Chicago Press; Niedźwiedź, A. Obraz i postać.
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ba of interpretation-instead of thinking about the form itself (pilgrim form), you need to pay attention to its internal organization. The most interesting line of thought here will be a reflection on the way to manage the pilgrimage within the existing embodied religious imagery (imaginarium), on the author's method of driving the group along the Calvary of Patslav in order to increase the chances of the effectiveness of their prayers.
Participation in the Calvary celebrations may well be considered in line with well-established theories of pilgrimage in anthropology. 34 Calvary of Patslav is a well-known sanctuary in the region, where the miraculous icon of Our Lady of Calvary Listening is located. The cult of the Virgin Mary is extremely popular in Poland35, and it is also felt in Calvarias36, an example of which is the sanctuary I am describing. The miraculous icon is the main goal of the pilgrimage. Believers turn to the Virgin Mary with their requests and prayers of thanksgiving, donate to her the work associated with the passage of the Calvary trails, always ending in the church with a prayer in front of her icon. In their prayers, pilgrims ask for various things - health, happiness, offspring, work, success for themselves and others-and for the same they thank Mary, clearly considering her their intercessor. Piety is intertwined here with the holiday atmosphere, as pilgrims differ from each other in their religious traditions.-
34. См. Coleman, S., Eade, J. (2004) "Introduction. Reframing Pilgrimage", in S. Coleman, J. Eade (eds) Reframing Pilgrimage: Cultures in Motion, pp. 1-25. London, New York: Routledge; Niedźwiedź, A. (2014) "Competing Sacred Places: Making and Remaking of National Shrines in Contemporary Poland", in J. Eade, M. Katić (eds) Pilgrimage, Politics and Place-Making in Eastern Europe: Crossing the Borders, pp. 79-102. Farnham, Berlington: Ashgate; Niedźwiedź, A. (2015) "Old and New Paths of Polish Pilgrimages", in D. Albera, J. Eade (eds) International Perspectives on Pilgrimage Studies: Itineraries, Gaps and Obstacles, pp. 69-94. London, New York: Routledge; Turner, V., Turner, E. (1978) Image and Pilgrimage in Christian Culture. New York: Columbia University Press.
35. См. De Busser, C., Niedźwiedź, A. (2009) "Mary in Poland: A Polish Master Symbol", in A-K. Hermkens, W. Jansen, C. Notermans (eds) Moved by Mary. The Power of Pilgrimage in the Modern World, pp. 87-100. Farnham, Burlinton: Ashgate; Porter, B. (2005) "Hetmanka and Mother: Representing the Virgin Mary in Modern Poland", Contemporary European History 14(2): 151-170.
36. См. Bilska, E. (1996) "Przemiany kulturowych i religijnych funkcji kalwarii w Polsce", w A. Jackowski, A. Witkowska, Z. Jabłoński, I. Sołjan, E. Bilska (eds) Przestrzeń i sacrum. Geografia kultury religijnej w Polsce i jej przemiany w okresie od XVII do XX w. na przykładzie ośrodków kultu i migracji pielgrzymkowych, ss. 201-220. Kraków: Instytut Geografii Uniwersytetu Jagiellońskiego.
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measurements. Some people associate their presence in Calvary with high hopes, seek help in almost hopeless situations, others come to a kind of recollection 37 to "charge the batteries". However, it is important for everyone that their participation in the celebration is effective in their own way, so that they can achieve their goal. However, it is not possible to describe participation in the Calvary pilgrimage in terms of ritual effectiveness, 38 as the success of the ritual, however important, depends on too many factors. The main purpose of the pilgrimage is prayer and dedication to God.
Special contact with the divine is ensured by participation in Calvary services. Therefore, in describing my participation in the Calvary celebrations, I understand religion as "a mediating practice that organizes the relationship between sense-knowing subjects and the transcendent through sensory forms." In my reflections, it is "the material and sensual aspect of religious mediation that is in the center of attention." 39 So, I propose to consider not so much the external side of religious forms (pilgrimage as such), but what is happening inside them (the way this pilgrimage is managed and the sensory forms that determine it).
Pilgrimage
Believers make great efforts to reinforce their prayers with action. This fact pushes the organizers to look for a form of pilgrimage that would ensure the most complete participation of the faithful in the event, serve as the most effective support for their requests addressed to the Mother of God, and also strengthen their feelings and experiences. In the case of reflection on the pilgrimage to Calvaria, it is the strategic issues of its planning that should be considered. Preparation is almost entirely in the hands of one person - the Calvary host. To the pilgrims before-
37. Recollections - spiritual exercises in Catholicism: prayers, reflections on Bible texts, etc. - note.
38. См. Podemann, S.J. (2006) "Efficacy", in J. Kreinath, J. Snoek, M. Stausberg (eds) Theorizing Rituals: Issues, Topics, Approaches, Concepts, pp. 523-532. Leiden, Boston: Brill.
39. Meyer, B. "Religious Sensations", p. 18.
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a specific set of practices is discussed, that is, the sensory forms already mentioned, which, in turn, determines their contact with the divine. In the case of the group from Nikopol, the leader was a middle-aged woman, Pani Katarzyna. She works as a kindergarten teacher; together with relatives living in Nikopol, she is actively involved in religious life, an element of which she considers the organization of pilgrimages to Calvary of Patslav. She became the host only a few years ago, but she has been going on pilgrimage for a long time, thanks to which she has gained enough experience.
Katarzyna was responsible for both organizing the pilgrimage and driving the group along the Calvary trails, as well as providing the faithful with the opportunity to participate in the maximum number of services and rituals that they considered important for themselves and for their presence at the celebrations. Basically, the pilgrimage was conducted by two persons-the leader and the priest. However, it was the first time that a priest traveling with the pilgrims from Nikopol was in Kalvaria, so much more responsibility for organizing and managing the group fell on Pani Katarzyna. The priest, like the other members of the group, simply followed her recommendations. He conducted prayers and meditations during the services, but because this was the first time he had participated in this pilgrimage, his role was limited to spiritual guidance. However, he had nothing against this and fully accepted Pani Katarzyna's authority.
The Calvarian leader does not have absolute freedom to develop a pilgrimage plan. Its role is rather to maintain the balance between piety and entertainment, religious practices and recreation, ritualization and spontaneity, "traditional" religiosity and new trends in the Catholic Church. Despite the seemingly small margin for maneuver, the quality of the pilgrimage, the emotions of the faithful and, as a result, their final religious experiences largely depend on the experience of the organizer, his abilities, and his vision. Therefore, the host is not a random person. Usually this is an authoritative person in the parish, a long-term pilgrim himself, who knows the sanctuary and the ritual practices associated with it. It is also a participant in special recollections for Calvary presenters organized by the Franciscans under whose care Sanctuary is located. Each Calvarian presenter is officially approved by the Sanctuary authorities. After-
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Additionally, the person taking responsibility for a group of pilgrims receives special training, receives the knowledge given by Franciscans during recollections and rituals on the Calvary trails, and is guided by the experience of other Calvary organizers. In the future, this knowledge gives him the opportunity to manage the religious experience of pilgrims. Such a leader should move in the direction of religious imagery( imaginarium), while managing the pilgrimage so that its individual elements are recognized and accepted within the framework of this general imagery. Moreover, the presenters try to make the pilgrims see in their actions concern for achieving the goals set by each of the pilgrims, and in the proposed method of organization - the proper way to perform the pilgrimage.
In principle, the method of participation in the pilgrimage proposed by the organizer can be protested by the faithful, since the leader does not have absolute power; nor does the church institute that approves the organizer give it. It happens that pilgrims put pressure on their leader to be more sensitive to their needs, rather than instilling their own vision of the event. However, as a rule, the faithful obey his will: the authority of the moderator, supported by the authority of the priest or Franciscan going with the pilgrims, is usually enough for the participants to accept the form proposed by the organizer. The fact that the priest and organizer themselves are diligently engaged in the same practices increases the trust of the faithful.40
The final perception of the pilgrimage depends on various factors, even seemingly insignificant ones. The Calvary leader is faced with the task of organizing a pilgrimage in several directions at once. First of all, technically speaking, it makes the choice of events and services that pilgrims participate in, plans the daily routine taking into account difficult weather conditions, adapts the pace of the pilgrimage to the capabilities of older people and children, and also ensures that pilgrims are safe on the road - traffic does not stop either on the way to Calvaria or later during the pilgrimage. vre-
40. For the role of religious elites in identifying the religious nature of certain actions and phenomena, see Csordas, T. "Embodiment as a Paradigm for Anthropology".
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mya walking trails on the territory of sanctuary. Therefore, the pilgrimage group from Nikopol has its own portable radio, and people wearing reflective vests are also assigned. All this makes it easier for pilgrims to get to Kalvaria and move along it, guarantees more time for religious practices, and makes it possible to go deeper into prayer without the need for constant monitoring of the situation on the road. This is very popular with pilgrims. Secondly, the moderator is responsible for the spiritual side of the event: he creates a plan of worship services and religious practices so as to maximize the potential of the pilgrimage, begins songs and prayers, and also helps the priest read reflections, indicates the appropriate places in prayer books. The Calvarian organizer should integrate their vision of being present in Calvaria into the local religious imagery (imaginarium) so that as many people as possible complete the pilgrimage with a sense of satisfaction and a sense of gaining valuable experience.
The Pilgrims and sensual ones forms
Some of the faithful who come to Calvary of Patslav appear there to ask for a miracle for themselves and their loved ones. Their actions and interpretation of Calvarian reality are dictated by a "sensitivity to the miraculous" 41, a belief in the predisposition of this place to make a miracle happen here. The relationship with the divine is sensuous. Presence in this place, touch brings us closer to God, and closeness - physical closeness, as the pilgrims from Nicopolis emphasize-is necessary in order for God to hear their requests. From their stories, Kalvaria Patslavskaya itself seems to be a place close to God. First, Calvaria resembles the Holy Land 42 in the layout of its chapels. Secondly, this place is famous for its miracles and blessed gifts given to pilgrims, so believers perceive it as a place chosen by God. Third, there is a wonderworking icon of the Mother of God in Calvary, which - as they say
41. Hemka, A., Olędzki, J. (1990) "Wrażliwość Mirakularna", Polska Sztuka Ludowa 44(1): 8-14.
42. См. Bania, Z. (1997) Święte Miary Jerozolimskie: Grób Pański, Anastasis, Kalwaria. Warszawa: Wydawnictwo Neriton.
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they say-carefully, but quickly and effectively transmits the requests of the faithful to God. Thus, the sanctuary itself is one of the sensual forms that believers encounter during the pilgrimage. Being present in this place gives pilgrims the feeling that prayers offered there have a chance to be heard.
Here the body becomes the center of contact with the divine, and prayers are accompanied by certain bodily practices. Their fulfillment determines whether the faithful will consider their pilgrimage a success - whether they paid homage to Our Lady and God in the form and with the zeal that they planned. Each participant's understanding of what pious participation in Calvary rites should look like should be unified and optimized in the collective practice suggested by the supervisor. The most risky aspect of the pilgrimage is the design of the manager's methods of sensory contact with the divine, which is highly valued by believers, while simultaneously maintaining the overall productivity of the pilgrimage and managing the" human resources " of attention, so as not to exhaust the strength of the pilgrims on the first day.
The pilgrims from Nicopolis agreed on one thing: in order to be considered fruitful, one should participate in as many of the religious practices that make up the celebration as possible, especially those that the Franciscans laid the foundation for the celebration. Therefore, the group tries to leave their parish so that they can reach Calvaria on August 11. In their opinion, this is the first condition that must be fulfilled in order to participate in the holiday can be considered full-fledged. With this in mind, the Kalvari leader, despite the heat slowing down traffic, hurried her group along the road from Przemysl in order to catch the dedication of the vestments and gifts for Our Lady in the church in Kalvari and participate in the procession with these gifts. This procession opened official celebrations in Calvaria. Although most of the pilgrimage groups were not due to arrive in Sanctuary until the following day, the pilgrims from Nicopolis were eager to participate in all the rites. Thus, throughout the entire pilgrimage, this group was accompanied by the idea supported by the organizer of maximizing the number of actions that can be taken during religious celebrations.
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The result was an unscheduled passage of the trails of Our Lady of Sorrows (16 stops) and a visit to the Monastery of Mary Magdalene (half an hour's walk from the church). The faithful went through all the established and accessible prayer paths in Kalvaria. As part of the official Calvary celebrations, a service is held on August 13 with the passage of the paths of the Burial and Ascension of the Mother of God (14 stations) and on August 14 - the paths of the Lord Jesus (28 stations). During these two days, the most important rites take place, and the largest number of pilgrims arrive in Calvary. By participating in the sacraments of confession and Holy Communion, one can receive a full indulgence for the pious passage of the prayer trails, and the passage of these two trails is the most common sacrifice offered to the Mother of God. However, pilgrims from Nikopol believe that these two routes do not allow you to say "I was in Kalvaria". To do this, you need to go through all the prayer paths, and only then can you talk about your participation in the Calvary celebrations. Otherwise, contact with the holy place will be partial. That is why on August 12, Mrs. Katarzyna arranged for the group to pass the trails of Our Lady of Sorrows, and after them - also visit the Monastery of Mary Magdalene. Only such an effort is sufficient for pilgrims. Although some believers felt that such an intensive program did not leave time for contemplation, for individual contact with God, they still followed the group, did not refuse individual suggestions of the leader, believing that connection with the place, passing all the trails characteristic of sanctuary and praying on them were of fundamental importance.
Understood in this way, the fullness of contact with the holy place and the passage of all prayer paths in sanctuary is the main idea of Mrs. Katarzyna. Among the various possibilities (for example, participating only in the main celebrations, giving the opportunity to receive a full indulgence, or participating in recollections that precede prayers on the trails, or allowing more time for individual contemplation) it focuses on participating in the main rituals of sanctuary. All of these rituals take place separately in Kalvaria, throughout the year, during several different religious holidays. From Katarzyna's point of view, the visit of pilgrims to the sanctuary should be complete, that is, it should cover the whole set of services held in this place.
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These services are characterized by physical contact with the divine and the sensory forms that represent it. Prayers on the trails are usually performed at specific stations and consist of both reflections and the" living word " of the priest accompanying the prayer. Thus, prayers on the trails are performed in a specific place, in front of an image (icon or statue) of a scene from the life of Christ or the Mother of God. There is a strong sensory connection between the chapel itself, which symbolizes a specific event in the life of Christ or Mary, the images in it, the priest's reflections, and the believer who follows the path set, in W. Turner's terms, by the "religious paradigm" 43. The connection of pilgrims with the divine becomes mediated by a number of different sensory forms: as the physical location of believers in sanctuary as well as the ability to see and hear messages related to fragments of the life of Our Lady of Sorrows or Jesus. It is in these moments that the belief comes that representations and symbols of the divine contain the beginning of the divine.44 Although this principle is not unique to Calvaria, the concept of sensualism, which seeks to convey it, has often been used to describe the specific features of Calvarian religiosity.45
It is interesting that neither the Calvarian leader nor a part of the faithful regarded full and constant sensory contact with material sensory forms as necessary for full participation in the pilgrimage. Much more important for direct contact with representations of the divine was keeping a good pace during the passage of the trails, which allowed you to participate in other rituals, as well as being attentive to the health of the elderly, who were decidedly harmed by exposure to the sun. For this reason, some of the pilgrims used a technique that partly contradicted the orientation towards sensualism: during one standing, the faithful recited several prayers at once, in order to then get ahead of other groups.-
43. См. Turner, V., Turner, E. Image and Pilgrimage in Christian Culture, p. 9.
44. См. Lubańska, M. "Kategoria ‘sensualizmu' i ‘nierozróżnialności'"; Meyer, B. "Religious Sensations"; Niedźwiedź, A. Obraz i postać; Tokarska-Bakir, J. Obraz Osobliwy.
45. См. Czarnowski, S. "Kultura religijna wiejskiego ludu polskiego"; Kasprzak, N. "Sensualizm - próba ‘gęstego opisu'"; Kubiak, I., Kubiak, K. (1978) "Misterium Męki Pańskiej w Kalwarii Zebrzydowskiej", Polska Sztuka Ludowa 32(3-4): 143-160; Stomma, L. Antropologia kultury wsi polskiej XIX wieku; Tokarska-Bakir, J. Obraz Osobliwy.
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py and walk to the place that was free. A significant factor was the effective passage of the trails at a good pace, which would not be physically tiring and at the same time would give a sense of performing the Calvary rite. When I asked if this detracts from the samogony of the divine service, one of the participants of the pilgrimage answered:: "No, because Calvary is in us." Many pilgrims had previously participated in Calvarian celebrations; sanctuary and its characteristic practices were already familiar to them, and therefore there was no need for a new contact with sensory forms.
Despite this, Pani Katarzyna decided to join the queue at certain times. This applied exclusively to those chapels where specific well-established ritual actions were performed, which are an expression of Calvarian specificity and are considered the most significant in the local religious imagery (imaginarium). In these cases, direct sensory contact was required, since the performance of these religious actions is the basis of Calvarian religiosity.
Among the rituals associated with chapels, there are important practices for the Calvarian tradition. The host very carefully followed their implementation, without counting on the knowledge and experience of pilgrims and reminding them through a megaphone about the required actions. For example, on August 13, during the passage of the paths of the Burial and Ascension of Our Lady, pilgrims were informed that the female half of the group should weave wreaths from branches and go with them to the chapel "Tomb of Our Lady" to offer them to Mary as a sacrifice. Another example: while passing through the Vyar/Kedron River, pilgrims from Nikopol heard that those who are in Kalvaria for the first time should depict baptism, and immediately several people rushed into the water and began to spray the passers-by. On that day, the "Tomb of Our Lady" chapel was the only one where the host offered to perform specific actions: go through the chapel, kneel near the coffin and pray. This chapel is the main purpose of the Burial and Ascension trails. Many people have been waiting for this moment, because it is in this chapel, as well as in the church in front of the miraculous icon of the Mother of God, that the faithful entrust their concerns and hopes to Mary.
It is interesting that in this case, the performance of the ritual gesture proposed by Mrs. Katarzyna was not of a sensual nature, since the coffin near which the pilgrims prayed was empty.
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empty. The host decided to go out on the trails at 5 o'clock in the morning to complete most of the route before the onset of heat. The main procession with the statue of Our Lady of the Dead to the Tomb took place much later, which means that the statue was later placed in the coffin. Groups of pilgrims usually join or follow the main procession to pay homage to Our Lady of the Dead in the chapel of the Tomb, which is an unusually influential sensuous form. 46 Prayer near an empty coffin fit into the process of" optimizing " the pilgrimage, although it seemed rather unusual to some pilgrims. It was sufficient for the performance of the rite that the chapel of the Tomb is associated with the real tomb of the Mother of God, and the veneration of Mary there, even in the absence of her statue, does not make this practice incomplete or less important. In addition, the believers from Nicopolis were primarily concerned with walking trails, performing the Calvarian ritual, and not participating in the Burial of the Virgin (that is, placing the statue in the coffin), despite the fact that this ritual is performed only once a year.
The next day, during the passage of the paths of the Lord Jesus, there were more stands with specific ritual gestures. At the chapel "Lord Jesus in Prison", the host decided to wait in line so that pilgrims from Nicopolis could go inside the chapel. She informed everyone that they should go through the chapel on their knees, turning their faces to the wooden statue of Christ standing there all the time and repeating the prayer "We worship You, Christ, and bless You...". In this chapel there is also a miracle-working spring, known for many healings, but the presenter did not say about this - and almost no one said I scooped up some water from it. On the way, the pilgrims also heard that women should weave crowns of thorns for men, which they, in turn, after passing part of the path, will lay at the chapel of the "Laying of the Crown of Thorns". Pani Katarzyna even had a pair of pruning shears with her, and together with her family members, she wove wreaths for almost half of the men in the group. The next passage of the Vyar/Kedron River was again accompanied by the "baptism" of newcomers. The atmosphere of contemplation quickly returned when the host ordered them to go on their knees in front of the chapel "Vostochnyye" standing over the river.
46. См. Baraniecka, K. "Communitas a intencje pątników".
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gate", reading the prayer " We worship You, Christ, and bless You...".
Practices at the chapels "Pilate's Town Hall", "Steps", "Laying on the Crown of Thorns" and "Laying on the Cross"were also of particular importance. There the group was waiting for their turn again. After a short wait, the pilgrims arrived at the chapel of the Laying On of the Crown of Thorns, where the men placed the crowns of thorns that were on their heads. Then Mrs. Katarzyna informed everyone that they should go down the stairs of the Steps Chapel on their knees, reciting "We worship You, Christ, and bless You..." in memory of Jesus, who was pushed down the stairs near Pilate's Town Hall. Then the host announced a break so that everyone could eat and rest before going to the mountain on the Way of the Cross. The gathering before the second stage was scheduled in front of the chapel "Laying on the Cross". There, the pilgrims heard that in this place you can weave a cross from branches, bring it to the mountain under the chapel "Crucifixion" as a sacrifice to Christ and lay it in front of the cross standing there. Some pilgrims made small crosses, others tied rather large branches in the form of a cross, which then several people carried up the mountain.
During the mentioned visit to the Monastery of Mary Magdalene, Pani Katarzyna said that when passing by the monastery, those who participate in the pilgrimage for the first time should turn their backs in the direction of the movement and face the icon of the Mother of God located in the church, and thus go to the chapel. Then it turned out that in reality these pilgrims were supposed to be led by two others along the bumpiest road, through bushes, fallen trees - so that the route was even more difficult for them. Some of the escorts were so zealous in performing their tasks that even before arriving at the Monastery, the host announced the end of the movement of the back, noting that the Mother of God probably accepted these efforts and beginners can go in the usual way. Several pilgrims took advantage of this permission, while others continued to move on their backs, including the priest who accompanied the pilgrimage. After arriving at the chapel, Pani Katarzyna announced a break, adding at the same time that newcomers should go around the Hermitage on their knees three times, and the rest - those who want the Mother of God to hear their requests - should go around it as many times as everyone is old. The latter, however, was regarded as a joke, and nothing more
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some of the pilgrims decided to join the newcomers and walk around the chapel three times on their knees, without removing cones, stones, branches, etc. from the road. The others watched these feats, ate, drank, talked, and took photos. However, the participants ' pointed comments hinted that while it was not a duty to walk around the chapel on one's knees, but rather a free choice, it was still necessary to do so if pilgrims wanted their prayers to be answered.
Conclusion
Throughout the pilgrimage, the faithful from Nicopolis obeyed the instructions of their leader, recognized her participation in the Calvary celebrations, participated in the services chosen by her, and collected donations for mass at her request. Pani Katarzyna presented the faithful with a kind of Calvary concentrate, including in the pilgrimage plan those services and religious gestures that are inextricably linked with the Calvary ritual, while making concessions in terms of less typical practices. Part of her decision stemmed from the belief that the greater the effort, the more likely it was that the Mother of God would hear the prayers of the faithful. The pilgrims from Nicopolis went through all the trails and visited all the important places of sanctuary, performing appropriate rituals there. Despite the fact that the program of the pilgrimage from Nikopol seems to be largely author's and probably quite different from the programs of other organizers, and the host actively managed the pilgrimage itself, all this fits into the Calvary imaginarium.
Managing a pilgrimage is a very important task, as it is not only the organization of a religious event, but also the formation of the religious experience of believers through contact with sensory forms. Combining elements of strong sensory contact with the divine - with the need to optimize the pace of walking trails, as well as combining the need to perform the maximum number of religious activities with the need for individual contemplation, Mrs. Katarzyna offered believers a certain form of pilgrimage, in which they comprehended the religious experience they had acquired. And those I spoke to were filled with hope that their prayers would be answered.
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The pilgrims stressed that their group managed to "go all over Calvary", "really be there", "do everything right". In their opinion, the intensive efforts made are a worthy sacrifice to the Mother of God. This sacrifice includes, among other things, physical effort. The body is the center of contact with the divine not only because of its participation in individual practices, but also because it is the direct object of the influence of sense forms. It is the body that connects sensory forms with the experience of authenticity, which allows believers to view their encounter with the divine as true and immediate.47 Therefore, the job of the Calvary organizer is to engage the faithful, to set them up for individual practices that fit into the religious habit. The moment pilgrims enter into these forms, physical participation enables them to experience a connection with the divine with all their senses, convincing them that this experience is a real contact with the divine - the contact that they actually expect.48
Translation with polish Julia Reckless driver
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