At pilgrimage sites and religiously sacred places
there is an opportunity to purchase souvenirs and mementos to remember ones
experience of the sacred site. For example, at the Vatican, Cathedral of Notre
Dame, the Wailing Wall and the Duomo in Milan, one can purchase nativity sets, ceramics,
statues, books, art and the list continues. As a result, religion becomes marketed and can
be viewed as a commodity and an entity to be bought and sold. In her article, “Understanding
Glastonbury as a site of Consumption,” Bowman examines the case of the pilgrimage
site of Glastonbury which is known as the place where Christianity began, where
Jesus himself came and where some Christians believe the second coming of Jesus
will occur (Bowman, 2012). Some religious individuals believe that the purchase
of the religious items takes something that is sacred and pure and turns it
into a profane material good. On the other hand, some view the purchase of
these goods as “reminders and tangible channels of connection with the sacred experience”
or as helping with the upkeep of the pilgrimage or the place of worship,
similar to giving a donation (Bowman, 2012). However, with donations nothing
tangible is given in return and ones experience to the sacred sites should be
about the feelings and memories acquired during the time spent there instead of
a tangible object purchased there. However, McDonnell tells one to understand
the consumption of religion as, “people create and maintain spiritual ideals
through the exchange of goods and the construction of spaces” (as cited in
Bowman, 2012). When one purchases the religious objects it is not simply about
buying something but is a sacred and holy act with a spiritual connection. While
reading this article, I began to see that the material consumption of religion
does not necessarily reduce the spirituality or sacredness of it. However, I
have to wonder about how certain pilgrimage sites such as the Vatican allow all
faiths but sites such as Mecca only allow Muslims; is this for the purpose of
attempting to keep it more sacred and to reject the commercialization that may
occur, such as becoming a tourist destination instead of a sacred site?
Source: Bowman M. 2012. Understanding Glastonbury as a Site of Consumption. In Lynch
G. and J. Mitchell with A. Strhan. Eds., Religion,
Media and Culture: A Reader. 11-22. London and New York: Routledge.
I
greedily gulp in the salty ocean air and relish in the lull of the waves
crashing against the side of the boat. The large white cruiser with Cairns Dive
Center scribbled across the back is my blissful home for the next four days as
I escape the noisy chaos of the city for a scuba-diving adventure. Having grown
up in a small town, I immediately feel at ease with the quiet and my mind, body
and spirit are rid of the pressures of everyday life. I gear up each day for a series of four dives
and each time plunge into the deliciously warm water. Each day is a different
adventure and learning experience. I learn about the plethora of fish that waft
around us divers, curiously nibbling at our fins and wet suits, the slow and
steady sea turtle that loves to have its shell starched and the stingray that
is to be respected due to its vicious sting. Between the dives, the boat produces
only a quiet hum, while storm clouds pass through periodically each time
bringing the threat of rain. However, always at the breaking point of a
downpour a few rays of sunshine stream through the clouds and the water is
illuminated as a stunning turquoise blue.
