Papers of ICTHM 2015

Second International Conference on Tourism & Hospitality Management 2015

Colombo, Sri Lanka

16-17 November 2015

2015 International Center for Research and Development Colombo, Sri Lanka Paper proceedings of Tourism and Hospitality Management 2015(ISBN 978-955-4543-28-7)

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International Center for Research and Development

International Center for Research and Development No. 858/6, Kaduwela Road, Thalangama North. [email protected] www.theicrd.org

Printed in Sri Lanka November 2015

ISBN 978-955-4543-28-7

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ICTHM 2015

Conference Adviser

Prof. Y G Tharakan,FIH(Lon),CHE,CHA,(USA),MTM,MMM,M.Phil HOD - Masters Programme& Allied Hospitality Studies Welcomgroup Graduate School of Hotel Administration Manipal University,India

Prof. Jovan Popesku Ph.D SINGIDUNUM UNIVERSITY Department of Tourism and Hospitality Management Belgrade, Serbia

Conference Convener

Prabhath Patabendi (Canada)

International Scientific Committee

Prof. Sarath Divisekera (Australia) Prof. Jovan Popesku Ph.D (Serbia) Prof. Y G Tharakan (India) Dr. Kurt A. Stahura (USA) Prof. N.S. Cooray (Japan) Prof. Risa Morimoto , ( France) Prof. R.L. Stirrat PhD (Netherland) Dr. Anuradha Benerjee (India) Dr. P.B. Dharmasena (Sri Lanka) Dr. S. Sivalingam (Australia) Dr.Aijaz Ahmad (India) Dr. Rajesh Ragde (India) Dr Ravibhushan Kumar (India) Dr Y. Venkat Rao (India) Dr.S C Bagri (India)

ORGANIZERS

Unique Conferences Canada International Center for Research & Development (ICRD)

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International Center for Research & Development

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Table of Contents

Title of the Paper Presenting Authors Page

Future of tourism: values and identity in travelling Dr. Darius Liutikas 7

The Travel Motivations of Tourists: A Case of Mauritius P. Naidoo 2 15

Tourism Event Marketing In Newfoundland: Case Study Of Dr. Roselyne N. Okech 23 Strawberry Festival, Deer Lake

Pro Poor Tourism as a Poverty Alleviation Tool in Satyajit Sinha 30 Community building at Arunachal Pradesh 4

Responsible Tour Plans for Sustainable Tourism: Role of 5 Travel Agencies Vrushali Datar 39

Customer satisfaction with rayfield resort, plateau state, Tina IIRMDU 46 6 Nigeria.

Vulnerability assessment in raghurajpur village, puri district, Sharmila Chandra odisha, India. 46 7

Future of tourism: values and identity in travelling 8 Darius Liutikas 47

Pro Poor Tourism as a Poverty Alleviation Tool in Community building at Arunachal Pradesh. Satyajit Sinha 47 9

Tourism marketing in newfoundland: case study of strawberry 10 Roselyne N. Okech 48 festival, deer lake

Socio-economic Impacts of Tourism Development J.A.R.C. Sandaruwani 11 and their Implications on Local Communities 48

Soft power and tourism : a transdisciplinary approach B.B. Nair

12 49

An analysis of the Trophy Hunting procedures and Processes Njerekai Cleopas

in Zimbabwe 49 13

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Tuscany regional tourism authenticity Filippo Arigoni 14 50

Questions of tourism development at a disaster-affected area 15 Case study of Devecser, Hungary Márta JUSZTIN 50

Sustainable Tourism: Case Study of Trirashmi Leni Caves Supriya Ranapa 16 51 Kamble

Customer satisfaction with rayfield resort, plateau state, 17 Tina IIRMDU 52 Nigeria.

Anabela Erasmus student travel motivations: a factor-cluster MonteiroAlexandra 18 segmentation approach Matos Pereira 58

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Future of tourism: values and identity in travelling

Dr. Darius Liutikas Lithuanian Social Research Centre Lithuania

The paper deals with the significance of values and identity in travelling. Contemporary valuistic journeys are analysed. The concept of valuistic journeys consists of the agreement between the identities of the traveller himself and others, where the social identity is marked by the meanings and symbols. The manifestation of personal and social identity has different forms and rituals, constitutes different models of the specific behaviour. The analysis of two different travel diaries shows different traditions, manifested values, and behaviour of travellers. The analysis also shows which rituals and symbols are the most important for Lithuanian pilgrims. Author stresses the significance of values and identity in the future trends of tourism. Key words: valuistic journeys, travel diaries, behaviour and rituals of pilgrims, M. K. Radvila the Orphan.

1. Introduction

Manifestation of values and identity is important element of our life. Travelling is one of the ways to demonstrate identity and values, outlook on the world. Various rituals and models of specific behaviour help to express travellers’ identity. The purpose of this paper is to highlight valuistic journeys as the instrument for expression valuistic ideals, and to discuss visible actions (mainly rituals), which help to show internal values of travellers. As the case studies travel diary of the famous XVI century Lithuanian religious pilgrim M. K. Radvila the Orphan and travel diaries of the XXI century youth secular pilgrimage from Lithuania to Siberia are analysed.

2. Tourism as the manifestation of values: valuistic journeys

Tourism can be seen as instrument to manifest or construct one’s identity through contact with others. Destination places could serve as reference points that help tourists to (re) construct their personal identity (3). Exist different approaches to values based tourism. Conceptions of values based journeys could be described as pilgrimage, personal heritage tourism, holistic tourism, and valuistic journeys. However, in all these conceptions motivation for travelling is related with constructing or manifestation of personal or social identity, self-fulfilment of showing your values. These conceptions provide a framework for understanding values and identity impacts on motivation and behaviour of tourists.

The term pilgrimage is the best known for religious travelling to the sacred places. However, today more and more authors (Morinis (11); Hall (2); Margry (8), etc.) emphasize new secular forms of pilgrimage that go far beyond traditional religious practices. According Morinis (11, p. ix), pilgrimage is a movement toward ideals known but not achieved at home. Pilgrimage becomes value-based journey mingling the sacrum and profanum spheres.

Holistic tourism, according Smith (15), is directed towards inner harmony. These types of tourists seek personal enhancement or enlightenment, they enjoy natural experiences in harmony with nature. Their main value is physical, mental and spiritual well-being. Personal heritage tourists try 7 Paper proceedings of Tourism and Hospitality Management 2015(ISBN 978-955-4543-28-7)

to find personal families past, knowing family history is most important value for such travellers (16). The conception of valuistic journeys has been developed by Liutikas (4, 5, 6, 7). According him, valuistic journeys express values and identity of an individual and serve as an indicator of tourist value orientations.

Two major groups of valuistic journeys were defined: a traditional (religious) pilgrimage and a secular (unrelated to religion) pilgrimage. Secular pilgrimage carries a kind of religiosity that overtakes traditional religious meaning and is built on immanent but universal values. It can be divided into several types: sport fan journeys are related to supporting a team and/or an athlete during a competition outside their place of residence; cultural pilgrimages seek to express cultural values related to music, fine arts or other kinds of art; national identity journeys constitute travelling to a place or event of significance from the point of view of national history or statehood, seeking to pay tribute to political leaders or, if the place of residence is elsewhere, to visit one’s Motherland (5).

Valuistic travellers can be often distinguished from other travellers by the fact that in most cultures they are inclined to be recognised as such because the journey like this is part of their personal or social identity. The identity of religious pilgrims and sport fans is emphasised by the demonstration of specific clothing and attributes, chants, specific rituals.

However, the main difference distinguishing a recreational or cognitive journey and a valuistic journey is the motivation of the traveller and his/her inner disposition. Valuistic motives are primary in religious or secular pilgrimages, and their idea is very clear, i.e. reaching the geographical destination and at the same time expressing personal or social identity and values, defining the features, which identify the self. Motives of valuistic journeys depend on many reasons. The most important of them being life experience of pilgrims, lifestyle, social and cultural influence.

So, in general each valuistic journey is comprised of three major elements.

– an individual with his/her identity, values, motivation which he is ready to demonstrate and express during the journey, – the fact of travelling as such, mobility within geographical space characterised by different ways of travelling and effected by environment and fellow-travellers; – the destination point, which from the cultural, symbolical and special point of view embodies a certain value (6).

3. Rituals and behaviour of valuistic travellers. Examples of Lithuanian travellers

Manifestation of values and identity related with the use of specific actions or rituals. The most important characteristics of rituals: 1) they are performed in space at particular time; 2) they serve as social function – integrate individuals into a social structure and smooth social inequality; 3) they transmit symbolic codes within a cultural group. Schirch (14) provided similar characteristics of rituals. According her, ritual is symbolic physical acts that require interpretation. They take place in unique spaces and are set off from everyday life. Also rituals “aim to form (build) or 8 Paper proceedings of Tourism and Hospitality Management 2015(ISBN 978-955-4543-28-7)

transform (change) people’s worldviews, identities, and relationships” (14: p. 17). Special rituals could be associated with place, and may have forms of devotion, commemoration or festivity. Rituals are linking part between identity, personal values and place.

The identity is also emphasised by special symbols. These symbols are easily recognised by those who share the same social identity and values: special clothing, words, gestures, flags, etc. Ritualistic and symbolic action is to obtain and display souvenirs and memorabilia related to the destination place. Different relics, talismans and amulets help “to reconstruct the sacred journey in the imagination” (1). Some valuistic journeys have repetitive feature. Travellers go to the same destination place every year and repeat particular actions and behavioural formulas.

The observation of the religious pilgrimages shows that pilgrims going to a journey based on religious and spiritual motives devote their journey to prayer or meditation, communication on religious topics, they analyse issues of the sense of life. Rituals of a traditional religious pilgrimage often mingle with the general rituals of religious practice. Their form and structure is typically stricter. The atmosphere of a secular pilgrimage is secular, resembling a tourist journey. However, at the destination point travellers also carry out different rituals, which vary depending on the visited place, their knowledge and experience.

The level of ritualisation and structuralisation in secular pilgrimage and religious pilgrimage differs. In contrast to the preferable formulas and rituals of traditional pilgrimage, secular pilgrims are often free to choose their behaviour during the journey (5: p. 51).

The methods of observation, qualitative and quantitative surveys were applied to identify behavioural features and rituals of Lithuanian travellers (7). The most known and visible are rituals and religious practices performed by religious pilgrims, but sport and music fans, and other secular pilgrims also have ritual-like behaviours.

All rituals performed during the journey of valuistic Lithuanian travellers could be grouped into several groups: 1) Internal (e.g. penance, contemplation, meditation, reading, etc.); 2) External oral (e. g. singing songs, chants, communication with other pilgrims, praying, etc.); 3) External physical actions (e.g. walking on the knees, clapping, trampling, touching relics, hands of sportsmen or musicians, etc.); 4) External attributes (e.g. special clothes, flags, banners, musical instruments, body painting, etc.); 5) Complex actions (e.g. participation in Holly mass, concerts or sport events, etc.); and 6) Actions to memorialise the journey (e.g. taking photographs, buying souvenirs, collecting signs of sportsmen, musicians, or politicians, leaving inscriptions, letters and flowers, etc.) (7).

4. Methodology

Travel diaries are one of the sources to collect data in tourism studies. Suggestions about valuistic destinations and behavioural characteristics during such type of journeys we already can get from pre journey narratives, such as travel guides, fiction books, TV, journals and newspaper articles, internet, public presentations, friends stories, and etc. On journey narratives such as local people and local tour guides, descriptive handouts, markers at the sites, postcards, stories of other travellers and post journey narratives such as photographs, souvenirs and memorabilia, travel albums, spiritual talks (for religious pilgrims), personal diaries, travel stories including slide show, travel blogs, books and travel diaries also are important sources for tourism surveys. 9 Paper proceedings of Tourism and Hospitality Management 2015(ISBN 978-955-4543-28-7)

Comprehensive travel diaries, especially from the earlier ages, are precious source of information for behavioural characteristics of tourists.

Today tourists and pilgrims sometimes like to share their impressions and experiences online in travel blogs. These travel blogs usually show self-expression of travellers and serve as the tool for social interaction. As Moscardo (12, p. 54) pointed out, blogs connect travellers with virtual communities that could offer an alternative reference point for tourist behaviour. It is possible that tourists may change their behaviour because they are aware of their virtual audience.

In this paper travel diaries are treated as source of information on behaviour and rituals of pilgrims. Two different case studies are presented to illustrate manifestation of values in the travelling. One case study is from XVI century religious pilgrimage, another – from XXI century secular pilgrimage.

Main elements of analysis: – Introduction of the tradition of valuistic journey – Short description of the journey – Motivation for the journey and manifested values – Manifested symbols, rituals and other behavioural characteristics.

For the case study related to religious pilgrimage is analysed the travel diary of Mikalojus Kristupas Radvila the Orphan, the most famous Lithuanian pilgrim, who travelled to Palestine, Egypt, and Syria in 1582-1584. His travel diary Hierosolymitana Peregrinatio (Pilgrimage to Jerusalem) was published at Braunsberg (East Prussia) in 1601. Received with great interest by readers in various European countries. This book became very popular in various European countries at the beginning of XVII century. Later book appeared in translations into different languages (Polish, German, Russian, etc.) and new editions (13). For the case study of secular pilgrimage, is taken blogs and virtual diaries of Lithuanian travellers who travelled to Siberia to clean cemeteries of Lithuanians exiles.

5. Manifestation of values during religious pilgrimage. Travel of Mikalojus Kristupas Radvila the Orphan

Religious pilgrimage tradition from Lithuania

After the establishment of Christianity (1500-1600 C.E.) Lithuanian pilgrims travelled to the most popular European sacred places. Noblemen and clergymen compounded the majority of pilgrims from the Grand Duchy of Lithuania. The main destinations were Rome, Jerusalem, and Santiago de Compostela. On the way to these places pilgrims visited other pilgrimage centres (Czestochowa in Poland, Vienna in Austria, Loreto and Padua in Italy, etc.). The first known Lithuanian pilgrim to the Holy Land was Aleksandras Soltanas, a treasurer of the Grand Duchy of Lithuania, who visited Jerusalem in 1468.

Jurgis Radvila (in Polish: Jerzy Radziwiłł) who was brother of M. K. Radvila the Orphan travelled to Rome in 1575 to deepen knowledge in philosophy and theology. J. Radvila had pilgrimage to Spain and Portugal in 1578. During this journey he visited tomb of St. Jacob in Santiago de Compostela. Later on he became bishop of Vilnius diocese, Cardinal.

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First known organized pilgrimage journey from Lithuania to Rome was held during Jubilee year at 1675. Sodality of Fifth Jesus Wounds that had been functioned under Vilnius St. Peter and Paul Church together with pilgrims from Krakow travelled seven months to Rome and back on foot through all Europe. From this journey pilgrims brought Church flag. In 1766 three priests from Lithuania travelled to Santiago de Compostela.

Description of the journey of M.K. Radvila the Orphan

The best known was the journey to Jerusalem of the Lithuanian nobleman Mikalojus Kristupas Radvila the Orphan (in Polish: Mikołaj Krzysztof Radziwiłł (Sierotka)). He visited Jerusalem during the journey at 1582-1584. M. K. Radvila the Orphan already in 1579 and in 1580 prepared for the travel to the Holy Land, but the different obstructions arose. Finally on the 19 September in 1582 he started the journey from Nesvizh (now town in Byelorussia) and approached Venice at December of the same year. There he obtained recommendations and papal license for going to Jerusalem and on the 17 April 1583 sailed for Palestine. At the beginning of June M. K. Radvila the Orphan and his escort landed to Tripoli (Syria). En route they were stopped at Zadar, Kitros island, Crete, Rhodes, Cyprus and several other ports. From Tripoli pilgrims travelled by land to Jerusalem, and arrived there at the 25 of June. Pilgrims visited all worthy places related to the Christ, the Church of the Holy Sepulchre. There the grades of the Equestrian Knights of the Holy Sepulchre Order of Jerusalem had been honoured to the M. K. Radvila the Orphan and to other noblemen from his escort. Thankful M. K. Radvila the Orphan presented the gold glass to the Church of the Holy Sepulchre and pledged to send 250 Lithuanian auxins annually, 50 of them reserved for the support of the torch in front of Christ Sepulchre (13).

After two weeks in the Holy Land, pilgrims returned to Tripoli and sailed to the Egypt from here. In the Egypt they spend two months, had a view of pyramids in Cairo, looked around famous Alexandria. On March 1584 pilgrims approached Italy, and on July 7, 1584 M. K. Radvila the Orphan returned to Nesvizh.

Motivation of the journey and manifested values

The primary reason for this pilgrimage was promise to God to visit the holy sepulchre of Christ in Jerusalem, if God's goodness would help to return former health. The author of the diary explains ”Even if I would have to die, it would not be hard, when God will allow to see holy places of our Redemption by the eyes of my mortal body and to feel fulfilled my pledge” (13). The author manifested Catholic values. He showed great respect not only to the God but also to a visited sacred places and people met on the road. His text is very tolerant to the believers of other religions.

Rituals and other behavioural characteristics

Main rituals described in the diary during the journey: participation at the Holy Masses, visitation of Churches, monasteries, and other various places mentioned in the Holy Bible, veneration of relics, meeting archbishops and other clergymen, and almsgiving to the beggars.

More particular M. K. Radvila the Orphan mentioned such rituals at the sacred places: praying (different forms of prayers such as vigil, prayers for the dead, etc.), listening of sermons, singing hymns (sometimes accompanied by musical instruments), processions of walking pilgrims, confession, getting the indulgence (receiving Holy Communion), lighting candles, kissing the land, 11 Paper proceedings of Tourism and Hospitality Management 2015(ISBN 978-955-4543-28-7)

wading in the water, walking on the knees, getting memorabilia (as example pieces of the stone on which Jesus talked with Mary about the death of Lazarus), getting devotionalias (rosaries, crosses from olive tree).

Most visible symbol of the pilgrims is making the sign of the cross at the sacred places. Moreover, pilgrims had other proves, which confirmed their status (the letter of king Stephan and permission of the pope Gregory XIII to travel to the Holy Land).

6. Manifestation of values during secular pilgrimage. Mission Siberia

Tradition of the national identity journeys

The most important secular valuistic journeys are journeys of national identity together with sport and music fan journeys and trips for the search of personal identity. National identity journeys constitute travelling to a place or event significant from the point of view of national history or statehood, seeking to pay tribute to political leaders or, if the place of residence is elsewhere, to visit Motherland (7).

Main destinations from Lithuania abroad are connected with Lithuanian history. As an example of national identity journeys could be visiting of castles of Grand Duchy of Lithuania (about 1200 – 1569) in Belarus and Ukraine. During the excursions to Belarus and Ukraine travellers usually visit castles or their ruins in Kreva, Navahrudak, Mir, Halšany, Lida, Hrodna, Golšany, Lubča (all in Hrodna region, Belarus), Niasviž (Minsk region, Belarus), Kamianets-Podilskyi, Kremenets, Dubno, Medzhybizh, Chervonohorod, Starokostiantyniv, Svirzh, Ostroh, Buchach, Lutsk, Mezhyrich, Olyka, Stare Selo, Zolochiv, Khotyn, Zhovkva (all in West Ukraine).

In recent years very popular pilgrimage especially among youths is visits of Lithuanian cemetery and communities in Siberia (project – “Mission Siberia”). The youth clean cemeteries of Lithuanian exiles and get to know the conditions of exiles everyday life.

The reason of this mission is tragic historic fact of Lithuania from the middle of XX century. Together with other Baltic countries, Lithuania was occupied by the Soviet Union in 1940. Massive deportations of Lithuanians to Siberia started from the 14 of June in 1941. In the period of 14-18 of June almost 18 thousand Lithuanians were exiled. In general about 200 thousand Lithuanians were exiled to Siberia and the Central Asian Republics during the period of 1941-1952. These deportations hit to almost all families in Lithuania (the mother of the author of this paper also were exiled in Tomsk region in 1951-1957).

Short description of the journey

The project “Mission Siberia” started in 2006. From this year expeditions to different parts of Siberia or other Lithuanian exile places have been held yearly. Usually during expeditions youths build wooden crosses, clean and fix abandoned cemeteries, and meet local Lithuanians who stayed back in Siberia after the term of their deportation. Usually expedition goes to the Siberia for two weeks in the summer months (July-August). Totally 14 youth expeditions were arranged and over 100 Lithuanian cemeteries had been cleaned till the end of 2015. Every participant of the journey has to write travel diary and later on share the impressions in various organized events.

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Motivation for the journey and manifested values

The main aim of the project is to honour memory of the exiles. Other aims: to commemorate victims of genocide; to remind international community of the genocide of Lithuanian nation from the side of Soviet Union; to send a message to young Lithuanians about recent history of the country and to develop sense of patriotism; to maintain and develop “historic memory” (Misija Sibiras, 2010). The selection of the participants of the journey includes a questionnaire to check their motivation and 2-day, 50 km trial hike in Lithuanian forests. Selection criteria for trial hike are motivation, public spirit and patriotic feelings. 70 young people from all applications are chosen for trial hike that takes place in Lithuania. The final team of 15-24 people is settled after the hike (Misija Sibiras, 2012).

In their initial applications potential participants usually write about their relation with Lithuanian history, patriotism, share how the fact of exile affected the life’s of their families.

Rituals and other behavioural characteristics

The main identified activities of the pilgrims during the journey: cleaning cemeteries and building crosses, meeting locals and Lithuanians living in the exiled places. In the cemeteries pilgrims also light candles, mark crosses with the strips of Lithuanian flag, and take photos nearby crosses. Participants of the pilgrimage have special t-shirts and other things marked by the symbols of the pilgrimage.

It’s important that after the journey the participants have to introduce the results of the project, activities and their impressions to the society. The presentations usually take place in Lithuanian schools, universities and community centers, embassies, museums, etc. Participants also go abroad to meet Lithuanian communities.

7. Conclusions

Valuistic journey is the way to express personal or social identity. Such kind of travels may be used to search or reaffirm identity, to maintain a relationship with specific values. Discussions on manifestation of values and identity during the journey have to include such elements as motivation of the travellers, choice of destination, behavioural characteristics during the journey and at the destination point, e.g. special rituals and use of symbols. These specific rituals and symbols help to emphasize an identity of the traveller. There are certain important points to be drawn from the travel diaries of analysed valuistic journeys. First, that valuistic travellers have very clear values and motivation to implement such travel, second, during the journey they perform different religious or secular rituals. Some of the behavioural characteristics, as sharing the experience, usually continue after journey.

Valuistic journeys are dynamic and alternate. The common factors of tourism development and social, cultural, political and economical context have an influence on valuistic journeys. However, increasing mobility and easily accessible knowledge creates new action areas, new interests and new values. It’s expected that not the services but the individual experience will be the main trend in future travelling. This experience undoubtedly will be connected with the personal preferences, his or her values and identity. 13 Paper proceedings of Tourism and Hospitality Management 2015(ISBN 978-955-4543-28-7)

8. References

1.Coleman, S. and Elsner, J. Pilgrimage: Past and present in the world religions. Cambridge MA: Harvard University Press. 1995. 2.Hall, C. M. Travel and journeying on the Sea of Faith (Perspectives from religious humanism). In: Timothy, J. D. and Olsen, H. D. (Eds) Tourism, religion and spiritual journeys, (pp. 64-77). Routledge. 2006. 3.Higham, J. and Hinch, T. Sport and Tourism: Globaliztion, Mobility and Identity. Elsevier. 2009, p. 66. 4.Liutikas, D. Piligrimystė. Vertybių ir tapatumo išraiškos kelionėse. Vilnius: Lietuvos piligrimų bendrija. 2009. 5.Liutikas, D. Experiences of Valuistic Journeys: Motivation and Behaviour. In: Sharpley, R. and Stone, Ph. R. (Eds) Contemporary Tourist Experience: Concepts and Consequences, (pp. 38-56). London and New York: Routledge. 2012. 6.Liutikas, D. Experiences of Pilgrimage in Lithuania: Expressions of Values and Identity at New Destinations. Journal of Tourism Consumption and Practice. University of Plymouth. Vol. 5 (2). 2013. p. 43-60. Online: http://www.tourismconsumption.org/JTCAPV5N2LIUTIKAS.pdf [accessed 15/07/2015] 7.Liutikas, D. Lithuanian valuistic journeys: traditional and secular pilgrimage. Journal of Heritage Tourism, Vol. 9 (4). 2014, p. 299-316. http://www.tandfonline.com/doi/abs/10.1080/1743873X.2014.890205 - tabModule 8.Margry, J. P. (Ed). Shrines and Pilgrimage in the Modern World. New Itineraries into the Sacred. Amsterdam University Press. 2008. 9.Misija Sibiras. About us (online). 2010. Available from: http://www.misijasibiras.lt/2010/apie [Accessed 5 July 2015]. 10. Misija Sibiras. About us (online). 2012. Available from: http://www.misijasibiras.lt/2012/apie [Accessed 5 July 2015]. 11. Morinis, A. Introduction: The Territory of the Anthropology of Pilgrimage. In: Morinis, A. (Ed) Sacred Journeys, (pp. 1-28). Greenwood Press. 1992. 12. Moscardo, G. The Shaping of Tourist Experience: The Importance of Stories and Themes, In: M. Morgan, P. Lugosi, and J. R. B. Ritchie (eds.), The Tourism and Leisure Experience. Consumer and Managerial Perspectives, Channel View Publications. 2010. 13. Radvila Našlaitėlis, K. M. Kelionė į Jeruzalę. Vilnius. 1990. 14. Schirch, L. Ritual and Symbol in Peacebuilding. Kumarian Press. 2005. 15. Smith, M. K. Holistic Holidays: Tourism and the Reconciliation of Body, Mind, Spirit. Journal of Tourism Recreation Research, Vol. 28(1). 2003. p. 103-108. 16. Timothy, D. J. Genealogical mobility: Tourism and the search for a personal past. In: Timothy, J. D. and Guelke, K. J. (Eds) Geography and genealogy: Locating personal pasts, (pp. 115-136). Aldershot: Ashgate Publishing. 2008.