Dallen J. Timothy

In an era of intensified global mobility, tourist destinations function as critical contact zones where social and cultural differences are encountered, negotiated, and governed. These spaces are n...

This chapter examines the introduction of Christianity in the Indian Subcontinent and traces its growth and popularity in the region. It examines different types of Christian built heritage, as well as sacred practices and traditions. Even in predominantly Hindu and Muslim societies, Christianity has a strong foothold and has established a unique heritage landscape that complements the other faithscapes of the region. Besides sacred shrines, churches, and cathedrals, the chapter introduces the importance of other elements of Christian heritage such as the legacy of Mother Teresa, volunteer tourism, solidarity tourism and mini-missions, the romanticized portrayal of churches in the motion picture industry, and mass Christmas and Easter celebrations as important tourist attractions and elements of the Christian heritage milieu of South Asia.

This chapter draws attention to the complexities and contradictions in marketing religious tourism in South Asia. Here, the idea of “marketing” itself needs to be reframed, because in many cases too much religious heritage, too many places, and too many people are a significant problem and ought not to be promoted. Likewise, many proponents of pilgrimage mobility regard marketing as an anathema to the righteous desires of pilgrims, believing that promoting religious tourism/pilgrimage is unnecessary, as pilgrimage is seen to be self-generated either because of religious obligations or because people desire to travel for spiritual upliftment. Other perspectives on marketing and promotion are considered, such as the notion of “branding” destinations by their religious heritage, as is commonly done through all countries of South Asia, with the exception of the Maldives. This is particularly true with the UNESCO World Heritage brand, which may or may not increase tourist footfall. The chapter analyzes the traditional modes and the institutional approaches of marketing—who markets what and why. It also discusses the coexistence of secular and religious as significant marketing strategies in promoting religious tourism, as well as the reasons for the reluctance of many religious organizations/locations to “promote” or “market” tourism based on their religious heritage. It will also examine the delicate balance required in marketing places that are both ecologically and culturally sensitive.

Most of South Asia’s tourism is based upon the region’s pervasive religious heritage. This book provides a descriptive and conceptual examination of religious

This introductory chapter sets the geographical and conceptual tone for the book. It describes the physical and human geography of South Asia and how these have interplayed with religion and caused a religious heritage to develop over centuries and millennia. The chapter examines some of the multitudinous relationships between religious heritage and tourism, particularly looking at the challenges and opportunities that arise when tourism utilizes religious tourism in South Asia as a cultural heritage asset. All of the chapters are briefly outlined, and the conclusions are drawn to tie it all together.

This chapter provides an overview of Muslim religious heritage in South Asia. Islam is an integral part of the religious heritage landscape of the Indian Subcontinent. There are three broad manifestations of Islam’s religious heritage in the region, including built heritage, pilgrimage, and living culture comprised of various rituals, practices, and aesthetic performances. Each of these categories of heritage is examined in this chapter. The Sufi tradition of Islam was particularly instrumental in the development and building of heritage centers throughout India, Pakistan, Bangladesh, and Sri Lanka. Sufism promoted sacred sites (usually related to mosques and the tombs of saints and holy people), musical traditions, dance, and visual arts, which today have become important pilgrimage and cultural tourism destinations. The most significant pilgrimage mobility in South Asia is actually the movement from the region to Saudi Arabia, where hundreds of thousands of South Asians are permitted to participate in the Hajj and umrah movements each year. Following the Hajj, there are thousands of sacred regional sites that draw believers on ziyarat pilgrimages that are meant to uplift personal faith, to beseech Allah for blessings, and to pay homage to holy men. These localities and intraregional pilgrimages are unique to the subcontinent and not essential (as the Hajj is) but are common for the personal blessings they bestow. Finally, Islam has contributed significantly to the intangible heritage of South Asia, with a unique landscape of sacred ceremonies and rituals, as well as folk music, dance, and other aesthetic performances that not only serve the needs of the Muslim population but also have become important tourism performances.

This concluding chapter brings together the lessons learned from the other contributions, highlights the theoretical contributions of the book, and discusses future research and development needs with regard to religion, heritage, pilgrimage, and tourism in South Asia, including non-traditional views of religion and spirituality and how these may manifest in the context of tourism. It describes how future research might benefit knowledge and practice of religious heritage-based tourism in the Subcontinent and provides examples of areas where more work is needed.