Abstract

The cultural and spiritual repository of religion is an indispensable resource for shaping public and cultural life in a post-secular era. Although the floods of culturally intrigued ‘pilgrims’ and spiritually ‘captivated’ tourists have marked religious sites on nationwide cultural maps, religious sites have yet to achieve a holistic interpretative experience which will reveal the deeper meanings of ecclesiastical art. The absence of ‘holistic interpretations’ from European Christian churches, addressing the tangible and intangible (faith) aspect of Christian tradition, run the risk of undermining both the cognitive and emotive aspects of visitors. Following a thematic analysis on interpretations found at Orthodox, Catholic and Protestant churches in Europe, this article investigates how religious sites adapt different interpretational strategies to communicate their stories. The findings are discussed with reference to heritage practices found at religious sites expressed through two coexisting cultural ideologies: the prominent postmodern cultural paradigm, expressed through New Museology, and the religious cultural paradigm, expressing religious tradition and vision. The research concludes that the more content a denomination appears to be over the postmodern cultural paradigm of New Museology, the more likely it is to experiment with postmodern interpretative strategies. In this context, the article raises the question of whether museum theory is applicable to religious settings. The bottom line is that stakeholders’ ontological presuppositions are the catalyst of how religious history, tradition, and faith, are negotiated and presented in religious settings.

Highlights

  • Since the end of the last century, religious sites across Europe have seen an unprecedented influx of secular visitors constituting religious sites as ‘contested’ places, where there are conflicts of interest over access and usage

  • It is evident that the rejection of hermeneutics, as an essential theoretical underpinning of the postmodern cultural paradigm and New Museology, reflects the aversion of Orthodoxy towards postmodernist strategies aimed at recontextualizing the meanings of religious sites to meet visitors ‘secular needs’

  • Stated, churches as a common cultural landscape, shared between religion and tourism, call for a mutually beneficial dialogue (Kurmanaliyeva et al 2014). In this line of thought, this article calls for a new interpretational paradigm which will acknowledge the power of stakeholders to shape the spiritual and cultural profile of religious sites while it promulgates religious tourism education to be informative, relevant and engaging to heterogenous groups

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Summary

Introduction

Since the end of the last century, religious sites across Europe have seen an unprecedented influx of secular visitors constituting religious sites as ‘contested’ places, where there are conflicts of interest over access and usage (see Digance 2003, p. 114). The notion of secular needs at religious sites, which was seen initially as ‘unbecoming and obtrusive’, has been replaced by an extrovert policy approaching religious sites as places of cultural and educational regeneration (Kurmanaliyeva et al 2014; Curtis 2016). In this context, interpretation has taken on an important role in communicating the meanings of the place, building connections between visitors’. Through the pervasive reality of secularisation, Christian churches have undergone a cultural transformation In this way, spiritual/religious value is venerated alongside the historical, communal and aesthetic endowment. This article examines the extent to which ontological plurality influences heritage practices at religious settings and in particular the way ecclesiastical heritage is negotiated and presented to visitors

Faith: The Intangible Aspect of Religious Heritage
Balancing Materiality and Spirituality
First Paradigm-Deficiency of Religious References
Second Paradigm-Modernist Interpretational Strategy
Third Paradigm-Postmodern Interpretational Strategy
New Museology
10. Recognition and Reconciliation
11. Conclusions
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