Ph.D – THESIS PREFERENCES FOR DESTINATION SELECTION AND FULFILLMENT OF RELIGIOUS OBLIGATIONS: A STUDY OF PILGRIMAGE TOURISM CIRCUIT (VELANKANNI, NAGORE AND THIRUNALLAR) IN TAMILNADU
THESIS SUBMITTED TO PONDICHERRY UNIVERSITY FOR THE AWARD OF THE DEGREE OF
DOCTOR OF PHILOSOPHY IN TOURISM By Mr.S.VIJAYANAND Ph.D Scholar (Full -Time) Department of Tourism Studies School of Management Pondicherry University
Under the Supervision of Dr. SAMPADA KUMAR SWAIN Reader, Department of Tourism Studies, School of Management, Pondicherry University
DEPARTMENT OF TOURISM STUDIES SCHOOL OF MANAGEMENT PONDICHERRY UNIVERSITY PUDUCHERRY – 605014 INDIA APRIL 2013
Dr. SAMPADA KUMAR SWAIN , PGDTTM, MTA, FDP (IIM, Indore), Ph.D.,
Reader & Supervisor Department of Tourism Studies School of Management Pondicherry University
GUIDE CERTIFICATE
This is to certify that the thesis entitled “ Preferences For Destination Selection and Fulfillment of Religious Obligations: A Study of Pilgrimage Tourism Circuit (Velankanni, Nagore & Thirunallar) in Tamilnadu” submitted to Pondicherry University, Department of Tourism Studies, School of Management, R. V. Nagar, Kalapet, Puducherry -605014, in partial fulfillment of the requirements for the award of the Degree of Doctor of Philosophy in Tourism Studies is a record of original research work done by S.VIJAY ANAND . Full-Time Research Scholar, during the period of his study in Department Of Tourism Studies, School of Management, Pondicherry University, Puducherry-605014, under my supervision & guidance, and the thesis has not formed the basis for the award of any Degree / Diploma / Associate Ship / Fellowship or similar title to any candidate of any other university.
Date: (Dr. SAMPADA KUMAR SWAIN)
Place: Puducherry
Mr.S.VIJAYANAND
Ph.D. Research Scholar (Full-Time), Department of Tourism Studies, School of Management, Pondicherry University
DECLARATION
I Do hereby declare that the thesis titled “ Preferences for Destination Selection and Fulfillment of Religious obligations: A Study of Pilgrimage Tourism Circuit (Velankanni, Nagore & Thirunallar) in Tamilnadu” submitted to Pondicherry University, R.V. Nagar, Kalapet, Puducherry – 605014, in partial fulfillment of the requirements for the award of the Degree of Doctor of Philosophy in Tourism Studies is a record of original research work done by me under the supervision and guidance of Prof.SAMPADA KUMAR SWAIN, Reader, Department of Tourism Studies, School of Management, Pondicherry University, Puducherry and that it has not formed the basis for the award of any Degree/Diploma/ Associate ship/ Fellowship or similar title to any candidate of any other University or Institute.
Date: (S.VIJAY ANAND)
Place: Puducherry
ACKNOWLEDGEMENTS
This piece of work has been an outcome of the encouragement of many kind hearts to whom I owe my gratitude in the first place, I express my sincere gratitude to my research guide, mentor and savior, Dr. Sampada Kumar Swain for his continuous support in sharing his immense knowledge, wisdom, research skills and encouraging me throughout the work. He has been a model displaying the values of how a researcher as well as a human being should be. No words can express my heart- felt gratitude.
I thank the Vice Chancellor Prof. (Mrs.) Chandra Krishnamurthy and the Registrar incharge Dr.J.Sampath for giving me an opportunity to pursue my doctorate degree in the Pondicherry University. I wish to thank Prof.R. Paneerselvam , the former Dean, for his kind support. I express my gratitude to Professor R. Prabhakara Raya, the Dean School of Management for his encouragement. I am thankful to Associate Prof & Head Dr.Y.Venkata Rao , Department of Tourism Studies and Prof.G.Anjaneya Swamy, Director, Directorate of Distance Education for their continuous support and encouragement. I sincerely record my gratefulness to Prof. R. Rajan, Department of History, DC member, Pondicherry University For his constructive help, and kind support.
I thank the entire teaching faculty and non-teaching staff of the university who were very concerned and constantly supporting my research endeavour. I express my sincere gratitude to all the respondents of my research without whose patience the work would not have been materialized sincerely appreciate the kind help, support and encouragement extended by my fellow scholars .
I sincerely record my thankfulness to my father S.Selvathandavam and my mother S.Saroja for extending their help foregoing their comfort, constantly encouraging and patiently adjusting throughout my work. Last but not the least, I think the almighty for helping me to complete my research work successfully.
S.VIJAYANAND
LIST OF CONTENTS CERTIFICATE DECLARATION ACKNOWLEDGEMENT LIST OF TABLES LIST OF FIGURES ABBREVATIONS USED
CHAPTER Page No. No.
1. INTRODUCTION 1 – 31 1. 0. Introduction 1 1.1. Evolution of Pilgrimage Tourism 4 1.2. Definition of Pilgrim 6 1.3. Conceptual Overview of Pilgrimage Tourism 8 1.4. Pilgrimage Tourism in Tamil Nadu 18 1.5. Background of the Study 19 1.6. Rationale of the Study 20 1.7. Major Objectives 21 1.8. Major Hypotheses 21 1.9. Scope of the Study 24 1.10. Need for the Study 24 1.11. Significance of the Study 25 1.12. Research Methodology 26 1.12.1. Sources of Data 26 1.12.2. Stages of Study 27 1.12.3. Sampling Method and Sample Size 27 1.12.4. Questionnaire Construction 27 1.12.5. Pilot Survey 28 1.12.6. Data Collection 28 1.12.7. Data Analysis 28 1.12.8. Statistical Tools Used for Data Analysis 29 1.13. Organization of Chapters 29 1.14. Limitations 31
2. REVIEW OF LITERATURE 32 – 83 2.0. Introduction 32 2.1. Review of Literature 33 2.2. Infrastructures for Pilgrimage Tourism 35 2.3. Cultural Motivations in Pilgrimage Tourism 39 2.4. Promotion of Pilgrimage Tourism 41 2.5. Pilgrimage Tourism 44 2.6. Religion 61 2.7. Socio Economic Changes in Pilgrimage Tourism 63
CHAPTER Page No. No.
2.8. Pilgrimage 71 2.9. Spirituality 80 2.10. Conceptual framework 83
3. AN OVERVIEW OF VELANKANNI, THIRUNALLAR & NAGORE 84 – 119
3.0 Introduction 84 3.1. Velankanni- A Christian Pilgrimage Center 85 3.1.1. Location and Background 85 3.1.2. Topography 86 3.1.3. Temperature & Climate 86 3.1.4. Transport and Communication 86 3.1.5. Historical Backgrounds 86 3.1.6. Socio –Economic Background 88 3.2. Tourist Attractions in Velankanni 88 3.2.1. The Marian Shrine 88 3.2.2. Velankanni – A New Parish 89 3.2.3. The Shrine of Our Lady of Health 89 3.2.3.1. Growth of the Shrine 90 3.2.3.2. Fostering Eucharistic and Marian Devotions 91 3.2.4. Adoration & Reconciliation Chapel 92 3.2.5. A Glimpse of the Shrine Basilica 92 3.2.5.1. Institutions Supported by the Shrine 92 3.2.6. Liturgical Timings in the Shrine 93 3.3. Facilities for Pilgrims 93 3.3.1. Retreat House 94 3.3.2. Accommodation Facilities 94 3.3.3. Counseling Centre 95 3.3.4. Inauguration of Jubilee 2000 95 3.3.5. Common Facilities for Pilgrims 95 3.4. Role for Social Responsibility 96 3.4.1. Tenth World Day of Sick 96 3.5. Thirunallar as a Pilgrim Destination 96 3.5.1. Location and Background 97 3.5.2. Topography 97 3.5.3. Temperature and Climate 97 3.5.4. Socio-economic Conditions 98 3.6. Tourism Attractions at Thirunallar 98 3.6.1. Fairs and Festivals 99 3. 6.2. Glory of the Tanks (Theertham) 99 3.6.3. Structure of the Temple 99 3.7. Religious Importance of Thirunallar 100
CHAPTER Page No. No.
3.7.1. Incarnation of Sani Bhagavan 100 3.7.2. Ill-Effects of Sani 100 3.7.3. Thiru Nallaru Saturn’s Transit 101 3.7.4. A Brief on Sani 101 3.8. Nagore - A Muslim Sacred Pilgrim Center 101 3.8.1. Location & Background 102 3.8.2. Topography 102 3.9. Tourism Attractions 102 3.9.1. Five Minarets 102 3.9.2. Peer Mandapam 104 3.9.3. Dargha Shariff 104 3.9.4. First Kandoori Festival 104 3.10. Religious Importance 105 3.10.1. Miracles 105 3.11. Tourist Arrivals & Foreign Exchange Earnings 106 3.11.1. Domestic Tourist Arrivals in Tamil Nadu 106 3.11.2. Foreign Tourist Arrivals in Tamil Nadu 108 3.11.3. Domestic Tourist Arrivals in Velankanni, Nagore and Thirunallar 110 3.11.4. Foreign Tourist Arrivals in Velankanni, Nagore and Thirunallar 112 3.11.5. Foreign Exchange Earnings in Tamil Nadu 113
4. RESULTS AND DISCUSSIONS 120 – 202 4.0. Introduction 120 4.1. Analysis of Demographic Distributions 122 4.1.1. Category of Age and Key Demographic and Travel Motivational Variables 122 4.1.2. Frequency of Visit and Demographic and Travel Motivational Variables 129 4.2. Group Statistics and Levene’s Independent Sample t Test 139 4.2.1. Descriptive Statistics for Accommodation Services with Frequency of Visit 139 4.2.1.1. Levene’s Independent Sample T Test 140 4.2.2. Descriptive Statistics for Transport Services with Frequency of Visit 143 4.2.2.1. Levene’s Independent Sample T Test 144 4.2.3. Descriptive Statistics for Basic Facilities with Frequency of Visit 147 4.2.3.1. Levene’s Independent Sample T Test 148 4.2.4. Descriptive Statistics for Key Factors of Amenities with Frequency of Visit 151 4.2.4.1. Levene’s Independent Sample T Test 152
CHAPTER Page No. No.
4.2.5. Descriptive Statistics for Religious Obligations with Frequency of Visit 155 4.2.5.1. Levene’s Independent Sample t Test 156 4. 3. Descriptive Statistics and Test of One-Way Anova 159 4.3.1. Descriptive Statistics of Duration of Stay 159 4.3.1.1 Results of One-Way ANOVA 161 4.3.2. Descriptive Statistics of Duration of Stay 165 4.3.2.1 Results of One-Way ANOVA 167 4.3.3. Descriptive Statistics of Duration of Stay 170 4.3.3.1 Results of One-Way ANOVA 172 4.3.4. Descriptive Statistics of Duration of Stay 175 4.3.4.1 Results of One-Way ANOVA 177 4.3.5. Descriptive Statistics of Duration of Stay 181 4.3.5.1 Results of One-Way ANOVA 183 4.4. Non-Parametric Test for Accommodation Services 187 4.4.1. Pearson Chi-Square for Accommodation Services 187 4.4.1.1. Contingency coefficient for Accommodation Services 187 4.4.1.2. Lambda for Accommodation Services 188 4.4.2. Pearson Chi-Square for Amenities 190 4.4.2.1. Contingency Coefficient for Amenities 191 4.4.2.2. Lambda for Amenities 191 4.4.3. Pearson Chi-Square for Basic Facilities 193 4.4.3.1. Contingency Coefficient for Basic Facilities 194 4.4.3.2. Lambda for Basic Facilities 194 4.5. Friedman Mean Rank Test 196 4. 5.1. Sources of Information for Travel plan 196 4.5.2. Improvement for Services 197 4.5.3. Selection of Accommodation 198 4.5.4. Mode of Payment of Travel Services 199 4.5.5. Selection of Transport Services 200 4.5.6. Selection of Pilgrimage Center 201
5. FINDINGS, SUGGESTIONS AND CONCLUSION 203 - 223 5.0. Major Findings 205 5.1. Results of the ‘t’ Test 208 5.2. Results of One-way ANOVA 209 5.3. Results of Pearson Chi-Square Test 211 5.4. Results of Friedman Mean Rank 212 5.5. Suggestive Measures and Interventions 214 5.6. Scope for Future Research 219 5.7. Conclusion Note 220
BIBLIOGRAPHY ANNEXURE – Questionnaire
List of Tables
Table No. Table Name Page No.
3.1 Domestic Tourist Arrivals in Tamil Nadu 107 3.2 Foreign Tourist Arrivals in Tamil Nadu 109 3.3 Domestic Tourist Arrivals in Velankanni, Nagore and Thirunallar 111 3.4 Foreign Tourist Arrivals in Velankanni, Nagore and Thirunallar 113 3.5 Foreign Exchange Earnings from Tourism in Tamil Nadu 114 4.1 Category of Age Vs Gender 123 4.2 Category of Age Vs Marital Status 124 4.3 Category of Age Vs Monthly Income 125 4.4 Category of Age Vs Tour Expenditures 126 4.5 Category of Age Vs Accompanying Members 127 4.6 Category of Age Vs Category of Accommodation 128 4.7 Category of Age Vs Duration of Stay 129 4.8 Frequency of Visit Vs Category of Age 130 4.9 Frequency of Visit Vs. Gender 131 4.10 Frequency of Visit Vs Marital Status 132 4.11 Frequency of Visit Vs Religion 133 4.12 Frequency of Visit Vs Monthly Income 134 4.13 Frequency of Visit Vs Tour Expenditure 135 4.14 Frequency of Visit Vs Duration of Stay 136 4.15 Frequency of Visit Vs Distribution of Expenditures 137 4.16 Frequency of Visit Vs. Travel Motivation 138 4.17 Frequency of Visit Vs Accompanying Members 139 4.18 Descriptive Statistics 140 4.19 Levene's Independent Sample t Test for Accommodation Services 142 4.20 Descriptive Statistics for Transport Services 144 4.21 Levene's Independent Sample t Test Transport Services 146 4.22 Descriptive Statistics for Basic Facilities 148 4.23 Levene's Independent Sample t Test for Basic Facilities 150 4.24 Descriptive Statistics for Quality of Amenities 152 4.25 Levene's Independent Sample t Test for Quality of Amenities. 154 4.26 Descriptive Statistics for Religious Obligations 156 4.27 Levene's Independent Sample t Test for Religious Obligations 158 4.28 Descriptive Statistics for Basic Infrastructure 160 4.29 One-Way ANOVA for Basic Infrastructure 164 4.30 Descriptive Statistics for Quality of Amenities 166 4.31 ANOVA for Quality of Amenities 169 4.32 Descriptive Statistics for Law and Order 171 4.33 ANOVA for Law and Order Situations 174 4.34 Descriptive Statistics for Religious Obligations 176
4.35 ANOVA for Religious Obligations 180 4.36 Descriptive Statistics for Communication Network 182 4.37 ANOVA for Communication Network 186 4.38 Non-Parametric Test for Amenities for Accommodation Services 189 4. 39 Non-Parametric Test for Amenities 192 4.40 Non-Parametric Test for Basic Facilities 195 4.41 Preferences of Sources of Information for Travel plan 197 4.42 Preferences for Improvement of Services 198 4.43 Preferences for Selection of Accommodation 199 4.44 Preference for Mode of Payment of Travel Services 200 4.45 Preference for Selection of Transport Services 201 4.46 Preference for Selection of Pilgrimage Centers 202
LIST OF ABBREVIATIONS
ANOVA - Analysis of Variance
FTA - Foreign Tourist Arrival
FEE - Foreign Exchange Earnings
FIT - Free Individual Traveller
GDP - Gross Domestic Product
GIT - Group Inclusive Traveller
NGO - Non-Governmental Organizations
NRI - Non-Resident Indian
PRTC - Pondicherry Road Transport Corporation
PTTDC - Pondicherry Tourism And Transport Development Corporation
PWD - Public Works Department
UT - Union Territory
UNWTO - United Nations World Tourism Organization
WTO - World Tourism Organization
WTTC - World Travel and Tourism Council.
CHAPTER – I INTRODUCTION
1. 0. INTRODUCTION
Visiting Pilgrimage site has been a travel motivation from the ancient time
when the human beings had developed increasing faiths in Gods and Goddesses. As
such, human beings are the creations of the cosmic power to grow harmoniously and
peacefully. Anything and everything that occur in the universe is attributed to the
actions of God as everything exits with the prior knowledge of God. Hence, this belief
and faith on God is an integral part of the growth and development of human race and
civilizations. As a result, it has become so intensive and extensive in the present world
owing to the consciousness and broad understanding of people towards realizing a
meaningful and productive life.
It is universally true that “Work is Worship” and Duty is God” are the two
basic fundamental principles by which the actions and results of human beings are
largely guided to achieve the success. Further, giving pains to the body by practicing
long fasting, walking on barefoot, sleeping on open air and waiting in a long queue
for long time to pay offerings are some of the beliefs and practices that Pilgrims wish
to perform to realize the dreams or desires. Besides having faith in the actions, human
beings set out the journey to achieve success by praying the Gods. Whether it is a
scientific expeditions or the launch of Satellite or the Space Rocket, offering prayers
to the cosmic power or the God has proved the strong relationship between the
science and the existence of God in achieving milestones. Above all, the primary
objective of undertaking Religious travel and offering prayers to the deities or shrines
is to lead happy, prosperous and peaceful life, thereby achieving self-realization and salvation.
In this background, the study has vociferously argued for the present human beings having strong faith in God to achieve the desires through the rigorous performance of Religious obligations at the sacred Religious sites. Moreover, fulfillment of desires by believing and doing the Religious practices has become a universal phenomenon. As a result, visiting the Religious shrines and performing the
Religious rites and rituals has given rise to the motivation for undertaking Pilgrimage tours.
The age-old strenuous method of undertaking journey by the Pilgrims to the sacred Pilgrim centers has undergone significance changes. Gone are the days,
Pilgrims were prepared to take the risk of travelling against all odds and difficulties to reach at the shrine and there was heavy loss of human life due to the lack of safety, security and basic facilities at the Pilgrim centers. Over the years, many popular
Pilgrim centers are well developed with facilities and amenities that largely enable the devotees to have darshan of the shrine without much hassle and trouble. This has become possible when the government and Religious institutions are committed to the safety and basic facilities for the Pilgrims as most of the Religious shrines or
Pilgrimage centers are located in the off-the-beaten track places.
Generally, Pilgrim tours are Religious-oriented travel that urges people cutting
across the age, sex, income, religion, community, etc to visit the sacred places of
importance. At the same time, there is an exponential growth of Pilgrimage Tourism
due to the provision of subsidized travel by government and the NGOs followed by the substantial improvement in the basic facilities and amenities at the Pilgrimage centers. Pilgrim Tourism is a significant constituent of domestic tourism and it is an inseparable form of Religious and Social Tourism. People of all faiths and religions have the obligations to visit the Pilgrimage centers for their own sake and for the sake of others. It is a tradition and custom that Hindu Pilgrims visit the four holy Dhams ,
the Muslim Pilgrims travel to Mecca and Madina, the Buddhist Pilgrims pay their
visit to the Lumbini and Bodhgaya, the Jaina Pilgrims tour to the Dilwara at Mount
Abu and the Christian Pilgrims Religiously visit to Jerusalem and the Rome.
Pilgrimage Tourism has become a growing form of domestic Tourism with the
rising demand for Religious travel coupled with the fulfillment of Religious
obligations. Apart from looking at the Pilgrimage Tourism as a means for providing
opportunities for the Pilgrims to fulfill their Religious and spiritual purpose, it is
identified as a catalyst for socio-economic development of the local community
members working directly and indirectly for the Pilgrims during their sojourns at the
Religious sites. Tour operators have considered the Pilgrimage Tourism as the bottom
of the pyramid in the tourism business and several attractive and affordable packages
add much value to the Pilgrimage travel.
With this backdrop, the present study has made a sincere attempt to
understand the relationships between the Religious obligations and fulfillment of
desire through Pilgrimage Tourism at the three famous Pilgrim sites, such as
Thirunallar, Nagore and Velankanni. Each sacred Pilgrim site represents the Religious
faith of the devotees from the Hinduism and Islamism and Christianism.
1.1. EVOLUTION OF PILGRIMAGE TOURISM
Tourism in India dates back to ancient times. Travel for the purpose of learning, Pilgrimage and trade have always been an integral part of the social fabric of this huge subcontinent. Carrying on this long tradition, Pilgrimage Tourism in the country today, has attained unprecedented levels. In fact, Tourism is being used as a means to earn maximum foreign exchange by almost all countries. The same cannot be quietly justified for India. The purpose of foreign exchange is also an important part for the country, but not in all. Being vast in size, India needs a force to bind all diversities what she has. India is often named as subcontinent, means a small world in character.
It is religion which has been a common thread to pivot different languages,
religion, customs and diversities. If one looks over the location of Pilgrim centers of
India, one will find the role of religion in national integration. From extreme North to
Southern most part of the country and from Eastern most to Western most part
everywhere, it is Religious centre which makes people to travel and indirectly to
understand the custom and tradition of different part of the country strengthening
national integration.
Today, Pilgrim Tourism forms an important segment of domestic Tourism and
though accurate figures are difficult to arrive at, it is estimated that this segment alone
generates a movement of around 150 million people all over India. With rising
affluence, the middle-class Pilgrims in the country have increasingly started linking
visits to Religious places with pleasure outings. This large number of Pilgrim Tourists
contributes to the economy of the local area in many ways. However, since this
segment’s paying capacity is not very high, their conversion in large numbers often tends to strain the basic infrastructure of these Pilgrimage sites. India is not only a vast country in size, but in many other fields too as it is considered to be unique in the world. It is the only country in the world where god wishes to be born. It is a land of about thirty-three Crore Gods and Goddesses. Consequently, the number of Pilgrim centres are scattered throughout the country. India is a land of lord Rama, lord
Krishna and Lord Buddha.
The great philosophy of life namely the Geeta is a paramount contribution of
India to all human beings. What the science is proving now, had been the very part of
ancient culture and religion. It is the land where the most pious river Ganga flows. It
has been the land of many sages and scholars. The Himalayas inspired many scholars
and sages for meditation since the time immemorial. Self actualization or salvation
has been the ultimate aim of life from the dawn of Hindu civilization. For this
purpose, people always prefer the lap of nature in the Himalayas. It is India which
originated many religions, cults and sects without any fear for the betterment of life.
India is endowed with the rich resources of Pilgrimage Tourism. Almost in every region there are a good number of Pilgrim centers developed as Religious destination promoting local economy and spearing national integration and regional harmony. The major constraint in the way of development is the lack of infrastructure.
But, it is lack of awareness which hinders the growth of Religious Tourism in the country. For example, the shrine of Vaishno Devi in Jammu was not a popular
Pilgrimage center earlier as much as it is today. The credit to popularize the destination goes to the late Gulshan Kumar, the owner of T-series super cassettes
industries. Here it is worth to note that there are a number of such places like
Poornagiri and Vindhyachal would have developed into popular Religious destination as Vaishno Devi if there were proper infrastructure and promotional measures.
The popular Pilgrimage destinations that catered to the largest number of
Pilgrims soon became stereo-typed due to the Tourist Ghettos. All these centers
looked alike and offered standardized facilities. Today, as new destinations are
emerging and the international stereotype is giving way to ethnic type, it has an
underlying uniformity with a viewer of local culture and identity. The development of
Tourism products are done in keeping in mind the future prospects. Today,
sustainable development is becoming a central issue in international trade and
commerce. Sustainability means paying balanced attention to economic, ecological
and social impacts of change or some of us prefer to call it a wise growth.
1.2. DEFINITION OF PILGRIM
Mather (1702) defines that “Pilgrim, one who travels to a shrine or other
sacred place out of Religious motives. Pilgrimages are a feature of many religions and
cultures. Examples in ancient Greece were the Pilgrimages to Eleusis and Delphi.
Pilgrimages are well established in India (e.g., to Varanasi, or Benares, on the sacred
Ganges River). Daniel Webster (1620) described Pilgrim as, “one who leaves his/her
homeland to travel in foreign lands. Also: A person who travels to another place for
Religious purposes or to worship. Boston (1702) stated that “a Pilgrim is a wanderer
with purpose. The Archaeology Dictionary (1801) defines that Pilgrim is a person
who undertakes a long and arduous journey in order to worship at the shrine of a
particular saint and to earn both spiritual and physical salvation. The greater the
hardship and danger endured in making the journey (Pilgrimage), the greater the eventual rewards were deemed to be. The Columbia Encyclopedia (1880) specified that Pilgrim is one who travels to a shrine or other sacred place out of Religious motives. Pilgrimages are a feature of many religions and cultures. Examples in ancient Greece were the Pilgrimages to Eleusis and Delphi. Pilgrimages are well established in India.
Bierce (1709) stressed that a Pilgrim Father was one who, leaving Europe in
1620 because not permitted to sing psalms through his nose, followed it to
Massachusetts, where he could personate God according to the dictates of his conscience. Tutor (1809) emphasized that Pilgrim is one who leaves his/her homeland to travel in foreign lands. Also: A person who travels to another place for Religious purposes or to worship. Kiethnowlands (1801) pointed that a Pilgrim is one who undertakes a Pilgrimage, literally ‘far afield’. This is traditionally a visit to a place of some Religious or historic significance; often a considerable distance is traveled.
Examples include a Christian or Jew visiting Jerusalem or a Muslim visiting Mecca.
Kart (1998) explained that a Pilgrim is one who organizes and follows a pre- planned schedule to visit a particular, tangible and sacred site. Then the trip becomes a Pilgrimage and the tourist a Pilgrim. Peter (1980) mentioned that a Pilgrim is the person who only visits the destination sacred to his/her own religion. Currie (1989) found that the diverse motives for the Pilgrimage mean that the Pilgrims are not drawn from any one class, rank or even religion. The Pilgrim offers a means of escape from the hierarchy and obligations of the social structure. The Pilgrim leaves behind his social role and the role playing games which embroil his personality in main fold
guiles, guilt’s and anxieties. Thus, every step the mystic takes is a symbol of the journey to Mecca. If the Sufi theorists say that the journeys of a Pilgrim and mystic have something in common, it is legitimate to deduce that their destinations and lifestyles there are not dissimilar.
Bratt (1856) refers that Pilgrimage is when someone travels a distance to pay
their respects to a Religious icon. Some people go on Pilgrimages so they can be
healed by someone holy. People go on Pilgrimage to find peace. Bunyon (1678)
explained “Pilgrimage is an inward and outward journey”. Pilgrims seek to strengthen
and renew their faith through travel. Morton (1669) outlined that Pilgrimage is a
journey to a sacred place or shrine or a long journey or search, especially one of
exalted purpose or moral significance. The Daniel Webster (1825) proved that
Pilgrimage is a journey to a shrine or other sacred place or a journey or long search
made for exalted or sentimental reasons. Hemans (1829) explained that Pilgrimage is
a long journey or search, especially one of exalted purpose or moral significance.
Mather (1702) states “it is a journey to a shrine or other sacred place or a journey or
long search made for exalted or sentimental reasons”.
1.3. CONCEPTUAL OVERVIEW OF PILGRIMAGE TOURISM
A Pilgrim is different from being a tourist. For a tourist, travel is an end in
itself. For a Pilgrim, travel is a means to an end. Pilgrims with Pilgrimage Tourism is
one of the fastest-growing Tourism in the world. Pilgrimage Tourism offers
tremendous opportunities of generating revenues earning foreign exchange and
providing employment. Pilgrimage Tourism earns over 3.5 trillion US dollar
worldwide. For India, it is presently the third largest export industry, but the share of
India in international tourist inflow is only 0.62 per cent. Besides economic, social and environmental gains of Tourism, it is considered as an ambassador of peace and international brotherhood. It brings better understanding between different nations and civilizations. Likewise it helps in protecting environment, old monuments and cultural heritage places.
From time immemorial, Pilgrimages have been a major component of
Tourism. India’s booming domestic Tourism is substantially composed of Pilgrim
Tourists. The interplay between Tourism and Pilgrimage, however, is not always as
simple as it appears to be. It is often said that the link between the two is very old and
that the Pilgrims were the first Tourists. This simple statement, however, raises many
difficult issues. It is well known that the term ‘Tourism’ represents the sum total of a
large number of inter- related activities. The description of the World Travel and
Tourism Council (WTTC) that there are more than 30 activities at the core of what is
called ‘Tourism’ has already been discussed
For example, Jape (2001) in his article on “Pilgrims and Other Travelers” has appropriately described some of the different types of travelers -conquerors, prospectors, explorers, traders, scholars Tourists, missionaries, job-seekers, exiles, immigrants ,refugees and the Pilgrim. In this description, the Tourist and the Pilgrim co- exists as separate identities within a wider generic group of travelers. But, Pilgrim
Tourism or Religious Tourism comes only as a sub-group of Tourism, sometimes even as a sub-group of another group that is generally called cultural or heritage
Tourism. Again, forms of Tourism also differ depending on the motivation for travel based primarily on the apparent motivation for travel, many forms of Tourism have
emerged as leisure travel or holiday Tourism, ecotourism, cultural Tourism, adventure
Tourism, rural Tourism, Religious Tourism, educational Tourism, business Tourism, and even political Tourism. And, the horizons are ever-expanding. Yet, quiet often, the distinction between different forms is not very clear nor are they easily distinguishable. There may be many transitional motivations hidden within the major objective for travel. The same journey can achieve several objectives.
Cohen (2002) in his article “Who is a Tourist- A Conceptual Clarifications”
and “Pilgrimage and Tourism: Convergence and Divergence” has presented the
difference between Pilgrimage and Tourism in terms of the direction of the journey
undertaken. The ‘Pilgrim’ is seen as one who travels towards the socio-cultural
centers of his or her society while the tourist moves away from it towards the
periphery. When the individual destination is not a Pilgrim centre of his religion, but
belongs to the realm of another religion, culture or society, the individuals travelling
to it can be classified as a traveler – tourist. However, subsequent studies and
experiences have shown that even when the destination is towards a Pilgrim centre of
his religion, it need not entirely be a Pilgrimage. Smith (2005) has defined Tourism as
an activity depending on three operative elements--discretionary income, leisure time
and social sanctions permissive of travel. Thus, Pilgrimage also requires these three
fundamental elements during the travel. Therefore, to make a distinction based on the
direction of travel will be unrealistic.
Turner (2002) known for his extensive work on the subject has very appropriately described a tourist as ‘half a Pilgrim if a Pilgrim is half a tourist‘.
Individual’s belief is another salient factor that distinguishes Pilgrims from
Tourists. Tourists are attracted by such belief to places related to Religious or spiritual heritage. Smith (2006) has referred to the case of an elderly teacher devoting every vacation during her long career to travel and whose final ambition was to see the
China’s Great Wall before his death. Thus, faith is the key element identifying whether a journey is Tourism or Pilgrimage. The term ‘faith’ itself can have a very wide connotation. Smith (2006) has concluded that because of the increased secularization in the west, distinction is between Pilgrims and Tourists are quiet diffused. The distinction is blurred in most countries, not necessarily depending on the degree of secularization.
Without going into the philosophical debate about the degree of secularization in the West or in the East, it is better to accept the fact that the two terms often overlap each other in connotation. He describes the situation beautifully, that perhaps, the Pilgrim-tourist path should be considered as two parallel interchangeable lanes.
One of which is a secular knowledge based road and the other the sacred road of faith and belief. Then, every guest worldwide could travel either lane or switches between them depending on personal needs or motivations. As appropriate to time, place and purity of them ‘Pilgrimage’ and the true Pilgrim may look doubtfully. Nevertheless, it is a true depiction of the reality as one can get.
In the reviews article, “Pilgrim and Other Travelers”, Paranjape (2005) has identified a ‘Pilgrim’ as one who has reverence for the place or is travelling to and is accompanied by vows and abstentions and by rituals of self-abasement or humility. A
Pilgrim of this type even if he comes from different social background, bur he follows
all the rituals which are different from his demarcated everyday life. In that sense, there is a role reversal and the normal order of values changes. The travelers who seek to dominate in the place travelled to, culturally and otherwise, are also influenced by a similar reverse behavior. In some context, such role reversal has been called the
“away from home syndrome” or the syndrome of a traveler behaving in ways that he would not back home.
In modern times, the motivations for travel lie in Pilgrimage or Tourism, but
both are getting more and more blurred. Smith (2006) also refers to ‘wish fulfillment
‘as another powerful and jointly share motive that provides the impetus to travel. It is
Tourism that the human species, although endowed with its enlarged brain and
association areas, regularly face problems irresolvable by human means. It is an
appeal to and dispensation from some form of the supernatural Pilgrimages that are
often thought of as journeys undertaken in anticipation of a future betterment, but they
need not necessarily be sacred”.
It is the belief that largely motivates people to travel and the terminally ill-
seeking a miracle at Lourdes, thousands visiting holy places, holy-men or miracle-
makers in India or elsewhere for succor. Are they Pilgrims or half Pilgrim – half
Tourists? It is not that “hope” of betterment or relief from supernatural powers was a
major motivation for travel only in the olden days. Even today, with all the scientific
advances, it remains a major impetus to travel. The unbelievable scientific
developments of the 20th century have transformed the attitude towards life and
beliefs. The ever-increasing number of Tourists is less and less motivated by such
beliefs in supernatural powers to travel.
The western scholars, of course, believe that Christianity as a religion had the most direct link to the age of discovery, industrial revolution and the rise of humanism in the Post-Industrial society. Smith (2007) has grouped western thoughts in relation to Pilgrimage and Tourism into four periods. He states that the biblical scholars usually mark the Judaic –Christian–Islamic history with the Pilgrimage of
Abraham, who in obedience to the world of the lord went to the Promised Land as early as the 2nd century. Thus, the Christian Pilgrimages started with visits to places associated with relics. The crusades renewed this spirit of Pilgrimage. Though most writers believe that the few privileged and the rich could travel in those days only, but as many as half a million of Pilgrims visited Santiago in the 11th and 12th century.
Many chronicles outline about the likeminded people who went on Pilgrimages not out of devotion, but out of curiosity and the novelty of the experience.
From 1517 to 1859, it was a period of renaissance and reformation of colonialism of adventure and discovery during the great industrial revolution. This led to the motivations for seeking knowledge, immigrating to avoid Religious persecution and spirit of adventure. This is why travel became much more common place and fashionable product to make Thomas Cook to venture into the world of travel in1841.
Smith (2006) found that the survey of passengers in Jerusalem indicated that
55 per cent of the 1.52 million surveyed were Christians and 40 per cent had come for a holy land Pilgrimage. The survey entails a relevant question “are they true
Pilgrims on a spiritual journey or were they just Religious Tourists visiting the holy land for the purpose of identify with and knowledge of its historic sites?”. This
question is lust like the overlapping meaning of Pilgrimage and travel. This question opened up the distinction between Pilgrims on a ‘spiritual journey ‘and ‘Religious
Tourists’. However, “Pilgrimage” as a motivation does not have an independent identity in statistical categorization. It is often grouped under the category of others.
In India, Pilgrims are not classified as an independent category. Perhaps, they
are covered under “others” or may be under culture and heritage. Whereas a large
numbers of domestic Tourists are primarily categorized as Pilgrims. The numbers of
domestic Tourists to the holy Pilgrimage centers at Vaishnodevi in Jammu &
Kashmir, Sabarimala in Kerala or Tirupati in Andhra Pradesh show that Pilgrimage is
very strong motivation for travel. Turnbull (1981) started those Pilgrimages in all its
vitality is at work in India today, where for the masses, Tourism is economically
unthinkable.
Domestic Tourism has grown by leaps and bounds over the last few years and
so has outbound Tourism, domestic Tourism has increased from 136 million in 1995
to more than 650 million in 2011. The number of Indians going abroad has similarly
gone up to 11 million in 2011. The growth in outbound Tourists from India similarly
has been remarkable. This growth in domestic Tourism does not include the large
number of Pilgrims for the purpose of Pilgrimages. As mentioned earlier, many of
them perhaps are ‘half Pilgrims’ and many of the Pilgrims perhaps will be ‘half
Tourists’.
Turnbull’s (1989) observation, however, raises another question. Smith (2005)
had pointed out that greater secularization of the world leading to a lesser number of
pure Pilgrims. Does the large number of Pilgrims in India imply the secularization permeating common philosophical outlook of the Indians? Such a question would apparently appear irrelevant in a country like India which has enshrined ‘secularism’ in its constitution. This tendency of the modern generations to keep Religious beliefs as purely personal has been described by smith as “privatization of religion”. Cohen
(2006) has carried the already blurred distinction between Pilgrims and Tourists into a further classification of Pilgrim-Tourists and Traveler-Tourists. He has further emphasized that this is not merely a classificatory difference rather the attitudes and demeanor of the two kinds of visitors.
The impact of Tourism on places of Pilgrimages has been studied widely and
worldwide. The celebrations of some of the traditional festivals at the popular
Pilgrimage centers in Thailand tend to become highly commercialized due to the
development of modern Tourism (Cohen, 2006). Tourism promotion often triggers
apprehensions that sometime cultural and religious values can be eroded but there are
many instances of a positive impact of Tourism and of Tourism reviving old dying art
and craft forms.
Nevertheless, the concern about the adverse impact of Tourism on culture and
the environment is manifested in many policy documents. The only reference that the
report of the National Committee on Tourism (1997) makes to ‘Pilgrim Tourism’ is in
respect of the damage caused to the environment by mass Pilgrimages. The report
specifically refers to the damage to the environs around the Ganges in Varanasi. The
‘interfaith ceremony’ held in the Basilica of St. Francis in 1986 culminated with the
declaration on nature by the five participating religions – Buddhism, Christianity,
Hinduism, Islam and Judaism.
The government’s policy statements relating to the overall subject of Tourism
can be found primarily in the Five-Year Plan documents. Pilgrimage as a major focus
of attention, has not figured in any of the policy statement, though there has been
cursory references to Pilgrimage as a form of travel and Tourism. In the 1982 policy,
there is no specific mention about Pilgrimage. There is a passing reference to it under
the heading “domestic Tourism”. “For the large number of our people who travel on
Pilgrimage or as Tourists, facilities provided are minimal.
In the 1992 action plan ,there is a separate section devoted to Pilgrim
Tourism, but it only talks about quantitative allocation to improve facilities for
Tourists for Pilgrim centers.“ Pilgrim flows account for a very large percentage of
domestic Tourism. Infrastructure facilities for Tourists for Pilgrim centers need to be
substantially improved. The draft National Tourism Policy of 1997 refers to the
proper development of Pilgrimage Tourism.
Many of these, like the Hajj Pilgrimage, the Amaranth yatra , the Kumbhmela
require extensive national commitment, and management. Pilgrimage in India –
seasonal, regular or otherwise is an important part of Tourism, of culture, of heritage
and of national activity. Often they create civic problem and put great pressure on the
ecosystems and create environmental strain unless properly managed. Pilgrim
Tourism, therefore, needs to be fitted more closely into the national Tourism
planning.
Tomasi (2002) explained that Pilgrimage Tourism is rather a form of Tourism motivated partly or wholly by Religious motives closely or loosely connected with holiday making or with journey undertaken for social, cultural or political reasons over short or long distances. Bajpai (1954) proved that Pilgrimage Tourism as they tend to exhibit leisure-oriented travel with a focus on a trip to the destination rather than performing the journey though such a pattern of travel which includes both recreation and Religious needs is the mainstay of Pilgrimage Tourism. Tyrakowski
(1994) refers that this new kind of religiously motivated journey on the whole,
Pilgrimage and Pilgrimage sites tend to deviate from their original purpose with the discovery of their market value and more closer to the idea of holiday Tourism.
Shinde (1991) mentioned that Pilgrimage Tourism as a form of travel provides opportunities for people to visit sacred places and is a feature common to almost all societies. The key elements of Pilgrimage Tourism are motivation and Journey. Gill
(1999) states that Pilgrimage Tourism is a long journey or search of great moral significance. Sometimes, it is a journey to a shrine of importance to a person’s belief and faith. Ray (1994) outlined that Pilgrimage Tourism is a specific type of Tourism whose participants are motivated either in part or exclusively for Religious reason.
Das (1994) has identified that Pilgrimage Tourism is the most popular way of
Tourism. It is Tourism to the Religious places. Mirsha (2000) defined that Pilgrimage is a single journey undertaken to the holy place of worship or shrine and to perform the prayers/rites as the first agenda and later do a site seeing activities along the line/way and to return home. Kumar (2002) stated that Pilgrimage Tourism is that when people travel to a place to observe something. People go on a Pilgrimage as the main event, but also contribute to Tourism at the same time.
Lal (1978) defines that it is a journey to a holy site for a Religious purpose.
This form of travel will always remain at the forefront of Pilgrimage Tourism. Kiran das Das (1987) discussed about Pilgrimage Tourism that is a Religious travel for the primary purpose of sharing faith and fellowship together as they explore the world.
Krite (1999) pointed out that Pilgrimage Tourism is a type of travel to a Religious destination site. Philip (1985) found that Pilgrimage Tourism fulfills the purpose of sharing faith and fellowship together as they explore the world. Other reasons may also include seeking inspiration or ‘refreshment’ in one’s life, the desire to be in the presence of a significant Religious event or individual, or to assist others with humanitarian and spiritual needs. Sam (1998) described that Pilgrimage Tourism, also commonly referred to as faith Tourism, is a form of Tourism, whereby people of faith travel individually or in groups for Pilgrimage, missionary, or leisure (fellowship) purposes. Das (2001) explained that Pilgrimage Tourism is to understand different cultures, religions and faiths, people are searching out alternative Tourism experiences, including visits to temples, mosques, shrines, churches and other spiritual destinations.
1.4. PILGRIMAGE TOURISM IN TAMIL NADU
Tamil Nadu has been astonishingly impressive in Pilgrimage Tourism. The enchanting State is blessed with plenty of well-known Religious destinations.
Pilgrimages to these destinations bring enormous economic gains to local residents.
The number of people visiting Pilgrimage centers is almost equal to the population of
Tamil Nadu. The State has scores of Pilgrimage centers and some of the major places are Kanchipuram, Karaikal, Mahabalipuram, Velankanni, Chidambaram, Tanjore,
Tiruvanamalai, Madurai, Rameshwaram, Karaikal and Trichy. In addition, some of
the most visited temples are Meenakshi temple, Brihadeeswara temple, Ramanatha
Swamy temple, Palani Andavar temples, Partha Sarathi temple, Swami Malai,
Kapaleeswarar temple, Chayavaneashwara temple, Kumbeswara temple, Mailapur temple, Annamalai temple and Manakula Vinayagar temple.
These are some of the famous Pilgrimage sites visited by people all over the
year. The Govt. of Tamil Nadu has taken recent measures to promote the various
places of worship as a fine channel of Pilgrimage Tourism in Tamil Nadu. There have
been some individual efforts too by a few tour companies in promoting some
Pilgrimage festivals which unavoidably are the best times to experience Tamil culture
and Religious rituals. Infrastructures are improved every year to accommodate the
ever-increasing number of devotees. Even the Tourism Department runs several
busses to link the various sacred sites through the State. Tamil Nadu, which over the
pages of history, has evolved as an ideal place for Pilgrimage Tourism. It takes place
in the Pilgrim centers of Tamil Nadu to see the architecture, the history, the legends,
the festivals, the traditions, the rituals, and the music. All have given Tamil Nadu a
mystical charm and an edge over all other states. Pilgrimage Tourism reveals the high
positive effects of Pilgrimage season on income, employment and high standard of
living of the residents in Tamil Nadu.
1.5. BACKGROUND OF THE STUDY
Pilgrimage-tourist indicators and destination attributes are the two major parameters that decide on the conduct of Pilgrimage Tourism motivation to a particular destination. Motivation refers to the internal and external factors. The former comprises the aspects like social, psychological needs, high disposable income
and excessive leisure time. The later highlights on the quality of services, quality of basic facilities, quality of amenities, safety and security, people and culture and transport network as the external indicators to awake the Pilgrimage tourist to undertake travel. These are the tangible and intangible attributes that a Pilgrimage
Tourism destination needs to attract the Pilgrimage Tourists. Pilgrimage travel motivations and attributes are mediated by travel motivations, frequency of visit, duration of stay, sources of information, gender, and age.
1.6. RATIONALE OF THE STUDY
The review of literature reveals that studies have been conducted in the areas
of Pilgrimage Tourism. Moreover, attempts have not been made so far to identify the
quality of services, quality of basic facilities, quality of amenities, safety and security,
people and culture and transport network for the Pilgrimage Tourism. More studies
have been undertaken from the Indian and western perspectives and those studies
highlighted the only concept of Pilgrimage Tourism and Pilgrimage Tourism in a
particular region. With this point, the researcher could find the need for the study on
the Pilgrimage Tourism preferences and Religious obligations and Pilgrimage
Tourism indicators such as quality of services, quality of basic facilities, quality of
amenities, safety and security, people and culture, transport network. This forms to be
first and unique study aiming to study this concept in Velankanni, Nagore and
Thirunallar. It is a sincere effort to contribute to the existing theory related to the
Pilgrimage Tourism motivations and Pilgrimage Tourism development indicators
mentioned above. With this rationale, the researcher has studied this particular
research work to identify the problems of Pilgrims and Pilgrimage Tourism in these
three sacred Pilgrimage centers in Tamil Nadu.
1.7. MAJOR OBJECTIVES
The objectives guide for the sake of having a clear idea of how the research has to move. These objectives direct the whole research endeavour. The main objective is to identify the factors responsible for motivating Pilgrimage tourist to visit (Velankanni, Nagore and Thirunallar) in Tamil Nadu.
The study has made an attempt
• To develop a theoretical background by exploring the relevant gap in the
study;
• To find out the preferences for visiting the Pilgrimage sites (Velankanni,
Nagore and Thirunallar);
• To study the relationship between preferences for selecting the
destinations and the fulfillment of Religious objectives
• To present the tourist arrivals and its corresponding infrastructure
development;
• To assess the tangible and intangible attributes of these destinations
supporting directly and indirectly to the Pilgrimage Tourism; and
• To suggest ways and means to position Pilgrimage Tourism as one of the
vibrant forms in Tamil Nadu.
1.8. MAJOR HYPOTHESES
Based on the review of literature and the objectives, the hypotheses for the
study were tentatively made. Its main aim is to study the various variables and the
association between them. A hypothesis is defined as a proposition or a set of
propositions set forth which can be put to a test to determine the relationship between
variables through scientific methods. There are two types of hypothesis; a null
hypothesis denoted by H0; and alternative hypothesis denoted by H1.Based on the objectives of the study, the following null hypotheses have been framed to prove and disprove the theoretical statements.
H0 1: On the criterion of accommodation services, no significant differences of mean
exist between the pilgrims/ Tourists who visit once and more than once in the
pilgrimage tourism circuits in Tamil Nadu.
H0 2: On the criterion of transport services, there are no significant differences of
mean between first-time and repeat-time visitors in the pilgrimage tourism
circuits in Tamil Nadu.
H0 3: On the criterion of basic facilities, there are no significant differences of mean
between first-time and repeat-time visitors in the pilgrimage tourism circuits in
Tamil Nadu.
H0 4: On the criterion of key factors of amenities, there are no significant differences
of mean between first-time and repeat-time visitors in the pilgrimage tourism
circuits in Tamil Nadu.
H0 5: On the criterion of religious obligations, there are no significant differences of
mean between first-time and repeat-time visitors in the pilgrimage tourism
circuits in Tamil Nadu.
H06: Three groups of sample Tourist respondents on the criterion of duration of stay
do not significantly differ when they assess basic infrastructure of the pilgrim
sites that they visited.
H0 7: No significant differences exit across three groups of respondents on the
amenities provided to the pilgrims for their comfortable stay and visit.
H0 8: Significant differences of the three groups of sample respondents do not exist on
the criteria of law and order as the key destination selection determinants.
H0 9: Differences of experiences between the sample respondents are not significant
while taking religious obligations as one of the criteria for the destination
selection.
H0 10 : Experiences on the transport services that were used by the pilgrims/ Tourists
while visiting the pilgrim Tourism sites are not significantly different.
H0 11: There are no significant associations between Accommodation Services and
Types of Accommodation
H0 12: There are no significant associations between Amenities for the comfort of
pilgrims at the pilgrimage centers and Frequency of Visit.
H0 13: There are no significant associations between Basic Facilities and Frequency
of Visit.
H0 14: There are no significant differences of mean ranks across the factors
determining the source of information for travel plan, improvement of services,
selection of accommodation, mode of payment of travel services, selection of
transport services and selection of pilgrimage center.
1.9. SCOPE OF THE STUDY
The proposed research has made an effort to study Pilgrimage Tourism in
Velankanni, Nagore and Thirunallar. It has focused light on the scope of Pilgrimage
sectors in Tamil Nadu and explored the new avenues of the Pilgrimage Tourism. This
study is aimed to study Pilgrimage tourist motivators, tourist profile and problems and
opportunities with regard to accommodation, accessibility, attractions and amenities.
It is to study the infrastructural facilities and Pilgrimage Tourism avenues in Tamil
Nadu. In addition, this study aims to suggest measures to make Pilgrimage Tourism
economically viable and suggest appropriate and effective promotional strategy for
promoting Pilgrimage Tourism in Tamil Nadu. The scope of the study has been
limited to the three holy Pilgrim sites such as Velankanni, Nagore and Thirunallar.
This study only included the Tourists as the respondents.
1.10. NEED FOR THE STUDY
The first need for the study arises as these three Pilgrimage sites (Velankanni,
Nagore and Thirunallar) are witnessing exponential growth in the tourist arrivals.
With the increase of heavy tourist traffic to the sites, the demand for basic facilities and amenities has also become more. The second need for the study is felt when
Pilgrims take a serious note of the facilities and amenities with their Religious need.
The third need is based on the theoretical gap that has provoked much interest in
undertaking the study since Pilgrimage Tourism is major driver of the global Tourism industry and there is need to study this kind of Pilgrimage Tourism.
Modern Pilgrimage Tourism has already attracted non-religious followers as
well as religious followers to travel to the Pilgrimage and cultural relics and tourist
sites for the various purposes of Pilgrimage and sightseeing. During Pilgrimage
season, numerous economic activities are taking place in the Tamil Nadu locality.
Flow of Pilgrims bestows innumerable socio-economic benefits to the region. It is
worthwhile to look at the questions like ‘How does Tamil Nadu Pilgrimage come to
aid in giving manifold economic benefits to the Tamil Nadu locality?’, ‘Whether the
region has succeeded in capitalizing the various advantages from the Pilgrimage
Tourism and the economic and the other avenues remain unexplored for the improved
utilization of Pilgrimage Tourism?’. There is a need to comprehend the micro
economic benefits obtained from the Tamil Nadu Pilgrimage by local economy and to
examine the impact of Tamil Nadu Pilgrimage on the standard of living of people in
the Tamil Nadu locality. The study is confined only to the economic dimensions of
Pilgrimage and to improve the basic infrastructures in the midst of local residents of
Tamil Nadu.
1.11. SIGNIFICANCE OF THE STUDY
The Study would contribute to identify the need for Pilgrimage Tourism development in Tamil Nadu with special reference to Velankanni, Nagore and
Thirunallar. Pilgrimage Tourism helps in giving manifold economic benefits to Tamil
Nadu. The present study had designed as an empirical one, based on the survey method. Three places of Tamil Nadu had identified as places where high positive
effects of Pilgrimage Tourism on income, employment and standard of living of local residents in Tamil Nadu have been analyzed. The research findings and suggestions can be referred to bring out the various strategies for making the Pilgrimage Tourism in Tamil Nadu a major facelift. Further, this study may be useful to other states, tour operators and hoteliers in Tamil Nadu also for tapping the Pilgrimage potentials. The study would contribute to identify the need for Pilgrimage Tourism development in
Tamil Nadu with special reference to Velankanni, Nagore and Thirunallar.
1.12. RESEARCH METHODOLOGY
The process of research design includes the exploratory study consisting of
literature survey and in-depth interview. The questionnaire has two parts
highlighting on the demographic profiles of the respondents and various dimensions
of Pilgrimage Tourism with regard to Nagore, Thirunallar and Velankanni. These
statements were measured through the five point Likert scales. The sources of data
collection consist of both primary and secondary sources. Data analysis was done by
using mean and standard deviation along with Levine’s independent t test, Chi-
Square, One-Way ANOVA and Friedman rank test.
1.12.1. Sources of Data
The process of research design includes the exploratory study which consists of literature survey and in-depth interview. In the initial stage, an extensive literature survey was done through the primary and secondary data sources. Various research journals, periodicals, databases, and books have been referred to elicit background information such as the origin, development and application of Pilgrimage Tourism development in Nagore, Thirunallar and Velankanni. These sources were used to
collect information to elucidate and understand the concept, roles, functions, issues, challenges, problems and prospects of Pilgrimage Tourism in these three sacred places. The published contemporary literature was thoroughly reviewed to find the gap in the study of Pilgrimage Tourism and formulate the research objectives and hypotheses.
1.12.2. Stages of Study
First Stage Dimensions of Concept
Second Stage Review of literature
Third Stage: Selection of Indicators
Fourth Stage: Selection of Quota, categorization of Tourists and Selection of
Place and time for Data Collection
1.12.3. Sampling Method and Sample Size
The sampling method selected for the study is “convenience sample” in the
non-probability category. Tourists were interviewed at the sites. In the study, the
sample size of Tourists was 500.
1.12.4. Questionnaire Construction
The questionnaire is divided into two parts; the first part deals with the
demographic data and the second part includes the variables pertaining to various
dimensions of Pilgrimage Tourism in Nagore, Thirunallar and Velankanni. These
statements were measured through the five point Likert scale. Annexure I presents the
questionnaire containing the questions framed as pr the nominal, ordinal, interval and
ratio scale to elicit opinions from the respondents on personal information and travel related information along with tangible and intangible attributes for destinations selection and religious obligations.
1.12.5. Pilot Survey
A pilot survey was conducted to check errors in the questionnaire. This was
done with the objective to reduce the anticipated difficulties to gain a very good result
during the final survey. The pilot study was conducted with one questionnaire
containing indicators and rank question on various parameters of Pilgrimage Tourism
to measure the reliability of the instrument. After analyzing the responses, it was
found that the instrument is valid as well as consistent on the basis of the results of
Cronbach’s alpha.
1.12.6. Data Collection
The sources of data collection consist of both primary and secondary sources.
The primary source of data collection was done through the structured questionnaire
and data related to the understandings of tourist respondents on various dimensions of
Pilgrimage Tourism. The secondary data collection comprises books, journals,
periodicals, magazines, departmental records and reports. These were collected during
the course of the research work. The researcher had visited various libraries, offices,
trust offices and Tourism Departments in Nagore, Thirunallar and Velankanni.
1.12.7. Data Analysis
After the collection of filled-in questionnaires, responses were coded and
processed through the help of “SPSS-17”software. Data analysis had done by using
mean and standard deviation along with t test, Chi-Square, Contingent Coefficient,
Lambda One-Way ANOVA and Friedman rank test to find out the average response.
1.12.8. Statistical Tools Used for Data Analysis
The statistical tools such as mean and standard deviation have been used and a
number of statistical techniques such as t test, Chi-Square, One-Way ANOVA and
Friedman rank test were used to test the hypotheses to validate the study.
1.13. ORGANIZATION OF CHAPTERS
The current study has been presented in five chapters. Each chapter is unique
in nature, but it is interrelated with other chapters. There has been perfect flow
between the chapters enabling clarity pinpointing the essentiality of the study. All the
chapters are interdependent and inevitable for the presentation of the study.
Chapter I: This Chapter aims at introducing the prototype of Pilgrimage Tourism. It
explains the relevance of the Pilgrimage Tourism with respect to Velankanni, Nagore
and Thirunallar. This chapter also highlights the literature on the evolution, meaning,
concept and relationship between Pilgrimage and Tourism. This chapter explains in
detail the objectives, significance and scope of the study in a methodical manner. The
details of the research design are also presented.
Chapter II: The Review of conceptual and empirical works conducted on basic
infrastructures in Pilgrimage Tourism, cultural impacts in Pilgrimage Tourism,
marketing in Pilgrimage Tourism, religion, towards socio economic and Pilgrimage
Tourism towards Religious obligations and Pilgrim, Pilgrimage Tourism, Pilgrimage
tourist and Tourism has been logically illustrated in the chapter. It further throws light on the issues that are considered relevant to the research.
Chapter III: The Third Chapter has focused on the overview of Velankanni, Nagore and Thirunallar and its history and Religious festivals celebrated in Velankanni,
Nagore and Thirunallar. This chapter also provides the information on current
Pilgrimage Tourism trends and its impacts in Velankanni, Nagore and Thirunallar and further it includes domestic and international tourist arrivals in Velankanni, Nagore and Thirunallar.
Chapter IV: The fourth chapter focuses on the primary data analysis. All the output of the primary data were analyzed and interpreted in this chapter. This chapter includes the primary data collected from Pilgrimage Tourists. Pilgrimage Tourism operators through structured questionnaires have been analyzed to explain objectives determined for the study. The analysis is divided into three parts; first part - the analysis of demographic data of Pilgrimage Tourists and the second part includes general opinions of Pilgrimage Tourists through cross tabulation, mean, standard deviation, rank analysis and hypotheses testing were analyzed and interpreted in this chapter.
Chapter V: The fifth chapter provides, findings, suggestions and conclusion and suggestive measures and interventions from the primary data analysis and suggestive measures interventions from the secondary data analysis and conclusion.
1.14. LIMITATIONS
Though the researcher has fully involved in the study, some limitations came
across during the accomplishment of the same. The primary data were collected from
the field visits conducted on the Pilgrimage Tourists who came to the Pilgrimages in
Velankanni, Nagore and Thirunallar. Some respondents were in a hurry after their
long worship and they spend some time with the researcher. This has the possibilities
of random constraints in the responses. Hence, the data collected properly in
Pilgrimages in Velankanni, Nagore and Thirunallar. Many of the respondents were
not willing to give the information like their age, educational qualifications, income
and some people were not interested in informing the place of the stay during their
visit. The reasons for their Pilgrimage Tourism visits were not revealed since they
considered them confidential. So, the responses might not be genuine. Time was the
main constraint in this study. Explaining the study and convincing the respondents to
participate in the survey itself was time consuming.
Some Pilgrimage centers in Tamil Nadu were not interested to participate in
the survey for which only the secondary data were taken for the study. Their busy
schedule, scary nature to reveal Pilgrimage centre administration information, and
conservativeness made the respondents hesitant too to complete the survey questions.
The tools that were used for the study have their own limitations worth mentioning
here. The size of the sample is 500.The size of the sample is more. The researcher
collected the data in proper way for more than 3 months. The use of the convenient
sample only the researcher had collected data and the reliability of responses through
questionnaire survey method is adequate.
CHAPTER II
REVIEW OF LITERATURE
2.0. INTRODUCTION
The review of literature is a part of explorative study to gain clarity on the
theoretical dimension of concepts on which the foundation of research is primarily
laid on. It is a purposeful search from a body of text to comprehensively understand
the genesis of construct and divergence of connections across the various elements. A
logical order of literature is established between the main and subthemes to fathom
the deepness of the study so far carried out. A review is a process of figuring out the
problems that are generally analyzed by using the qualitative and quantitative study. It
is nothing but a method of diagnosing the inherent problems hindering the progress
and ascertaining the root of it with ample scientific reasons. In social science, most of
the studies consist of a wide mix of inductive and deductive approach that clarifies the
path of making progress of research in a methodical manner.
A review is a view that is already given after conducting studies or it is a kind of inference that is drawn from the study. Thus, it aims to review the critical aspects related to the historical evolution of knowledge, including findings as well as theoretical and methodological contributions to a particular topic. Further, review of literature is an integral component of research that throws sufficient insights to comprehend to build arguments of the logical relationships of concepts or variables.
In this regard, the review of literature helps find out the key variables to be analyzed investigated and interpreted to identify the gap in theories and induces much interest
to explore why the gulf is created and how the gap can be filled with the help of current study. Furthermore, the review of literature expands the scope for making the study more unique and original for greater acceptability.
The review of literature helps in clarifying the ambiguities on the concepts and
in unfolding critical issues. The extensive browsing the literature and surfing the e-
resources can provide a strong logical background to raise research questions with
regard to problems and these questions are subsequently transformed into the research
hypotheses. While reviewing the previous published or unpublished journals, books,
periodicals, documents, etc, the researchers can certainly come across the key jargons,
sampling method and sample size, method of data collection, scale development,
reliability and validity test, level of significance, statistical tools, etc. The review of
literature on Pilgrimage Tourism has brought enough insights and perspectives to
study the rationale of fulfillment of Religious obligations and motivations with
reference to Velankanni, Nagore and Thirunallar in Tamil Nadu.
2.1. REVIEW OF LITERATURE
Pilgrimage Tourism is described as a long journey for search of knowledge
and enlightenment Gill (1999), is almost as old as the Indus Valley Civilization
(Singh 1977) and is motivated by faith or Religious reasons for centuries (Priya
2001). It becomes the functional and symbolic of traditional Religious practices.
Pilgrims are the special interest Tourists whose purpose is to visit the places of
Religious and spiritual importance and get involved in the Religious activities (Sanjay
1985).
Differences in behavioral attributes like perceptions, attitudes and motives vary according to the cultural backgrounds and personality. Majority of domestic
Tourists are otherwise called as Pilgrimage Tourists, whose behaviors largely depend on the experience of the Pilgrimage sites (Pauline 1966). Sanjay (1985) explained that Pilgrims are the special Tourists whose purpose is to visit the places where they become involved in the Religious activities as a member of Pilgrimage tour.
Differences in behavioral attributes like perception, attitudes and motives vary as per the cultural background and personality.
There is a close relationship between Religious needs and facilities at the
Pilgrimage Tourism centers Rathod (1999). Local hospitality is one of the most important components of Pilgrimage Tourism and the hospitality industry thrives on the service quality and facilities to ensure customer’s satisfaction (Tomasi 2002).
Pilgrimage Tourism is a leisure-oriented travel along with the fulfillment of recreational and religious needs (Bajpai 1954). Pilgrim sites tend to deviate from their original purposes (Tyrakowski 1994) and it is a form of travel that provides opportunities for people to visit the sacred places as its features are very common to almost all societies (Kiran 1991). Pilgrimage sites are as similar as any other Tourism destinations and they meet the needs of both Religious believers and more general holidaymakers (Shuo 1993).
The facilities consisting of Accommodation, Transportation, Darshan , Food and Drinking Water and Shopping are essentially integral components at the
Pilgrimage sites and the behavior of the local people with the Pilgrims is equally important ( Rathod 1999). Pilgrims do travel to Pilgrimage sites by taking various
modes of transportation as the selection of good transport depends on the cost, speed and safety (Pauline1966). Hospitality is one of the most important components of
Pilgrimage Tourism industry to satisfy the tourist expectations (Sharma 1998). In many regions, Pilgrimage Tourism thrives only due to the presence of the hospitality industry (Aziz 1985). Pilgrimage to Mecca is increasing due to the well-organized and planned itinerary, communication network, infrastructure and public transport system
(Rana 2003). Adequate facilities and amenities would lead to the rise of Pilgrimage
Tourism in Islamic countries (Shakiry 2001). Religious Tourism faces serious hurdles like poor Tourism infrastructure and lack of proper hospitality (Nevatia 2001).
2.2. INFRASTRUCTURES FOR PILGRIMAGE TOURISM
The role of governments to realize the hidden potential of Pilgrimage Tourism
is extremely significant. There are innumerable temples for the devotees to visit them
for a variety of reasons. Thus, built infrastructures (roads, hotels, power, etc) around
the temples bring about huge development at the Pilgrim sites and the promotion of
festivals on specific holy days around the temple attracts more visitors. Bussing
(2006) has divided the Pilgrimage centers into major, very significant and locally
important categories. Accordingly, promotions can be targeted to the prospective
visitors.
The governments rise to the occasion to ensure for the upkeep of surroundings
that are kept free from the menaces of touts, garbage and traffic. Moreover, the
governments largely seek to ensure the Pilgrim experience by making all possible
arrangements. The Holy Ghats are kept clean and free from all encroachments
Sternberg (1999) and Coleman (2002). Thus, more than 1000 Pilgrimage centers in
India fall under major, very significant and locally important category. However, most of the State Governments are apathetic to the issues affecting the sanctity of the
Pilgrimage centers. There is a general tendency to look at marquee destinations and shrines without realizing the Tourism potentials. There is no point talking about the overseas tourist arrivals when the most frequented Tourism segment remains to be most neglected.
Raina (2001) states that the policies of government provide ample scope for
overcoming the hindrances of free travel, travel formalities, transport and community
network, hotels, motels, theme parks, parking areas, recreation centers, education and
training centers, banking and insurance, post and courier service, police stations,
drinking water facilities, etc. Infrastructure also includes water, electricity, sewage
disposal, gas, land, taxation polices and other social facilities and institutions that all
influence the tourist motivations. There are two aspects of infrastructure. The first
aspect of infrastructure is freedom to travel and freedom to access. This involves
international relationships, worldwide agreements, and international policies and the
friendly relations with the nations. The second aspect is the level of development of
service delivery system and the level of services offered to the visitors.
As rightly observed by Rehman (2001), Tourism is not just building a hotel, but the quality of airports, roads and the treatment offered to the Tourists is equally important. In other words, it depends on how successfully an entire country and its systems function to work in tandem to transform the economic and cultural background of the host country.
Sharma (1998) emphasized that expectations from the hospitality services is
one of the most important components of Pilgrimage Tourism. In many regions, the
hospitality industry thrives only due to the growth of Pilgrimage Tourism. The service
providers add facilities and features so as to attract and retain customer base to
determine whether the hospitality industry really looks into the customer’s
satisfaction. In order to determine the level satisfaction, the Religious expectations of
Pilgrimage Tourists are seriously taken into consideration. The difference between the
male and female level of expectations and satisfactions is also measured in the
Pilgrimage Tourism.
Ajit (2004) assessed that many Religious institutions have set the trends for
others to follow by indulging in the social responsibility activities as a part of civil
society institutions in India. A few Religious institutions in Pilgrim towns are
voluntarily involved in managing environmental resources in either a direct way for
conservation of resources or an indirect way for providing infrastructure services so
that natural resources are not degraded. Considering sustainability is a matter of
concern for the mismanagement and miss-organization of resources apart from being
a concern of degrading resources through pollution. Thus, it is necessary to employ
resources generated within the Pilgrim towns effectively for better environmental
management.
Shinde (1999) suggested that Religious institutions may provide a good platform to propagate environmental awareness based on Religious teachings. These institutions play a major role in the efficient waste management. It requires adequate technical, financial and human resource capacities as well as reasonable degree of
accountability role of Religious institutions. However, the benefit is percolated from the influx of Pilgrims. Shinde (2007) highlighted that the environmental issues are influenced by the visitor behavior, performance of rituals and awareness of visitors in understanding the link between Religious discourses and the environment.
Nevertheless, Pilgrimage centers are multifunctional and the physical environment may influence mental, emotional and spiritual experiences.
Weidenfeld (2008) suggested that the Religious Tourists across the religions
can be identified and separately examined in light of the need. However, Religious
needs are not confined to the hospitality premises, but are also relevant to other
Tourism businesses and facilities in other Tourism sectors such as attractions,
airports, visitor information centers, and food outlets. It is suggested that the
relationship between Tourism and religion is complementary to each other.
Rana (2003) found that one of the main objectives of behavioral survey of
Tourists is to solve their problems and provide guidance to the public and private
sector for further Pilgrimage Tourism development. The host populations, visitors and
Tourism developments are interdependent to each other to deal the problems.
Aziz (1985) cited the medieval Pilgrimage, medieval shrines, Pilgrimage by
sea, medieval infrastructure, roads accommodation, medieval, itineraries and Pilgrim
accounts, modern Pilgrimage, infrastructure and public transport in the study.
Nevertheless, all journeys generally start from and return to the Pilgrims’ home and it
is a circular journey after traversing the holy places of interest. Traditionally, Pilgrims
would walk or ride the whole way and some Pilgrims make at least a part of the
journey by the public transport. Pauline (1966) stated that many thousands of
Pilgrimage Tourists go by car, but some ride horse back and quite a surprising number walk the entire way. Their active and enthusiastic participation in the medieval tradition serves to revitalize the spirit of the Pilgrimage touring and accessibility and amenities are to give it meaning in the modern world.
Rathod (1999) described that the facilities in Pilgrimage Tourism center
include accommodation, transportation, Darshan , food and drinking water, shopping
and the behavior of local people with the Pilgrims. The Pilgrims’ opinions about these
facilities were essentially important to understand the Pilgrimage needs for which the
religious institutions and other service providers are largely guided by the findings
and suggestions.
2.3. CULTURAL MOTIVATIONS IN PILGRIMAGE TOURISM
Cultural Tourism today is one of the largest and finest growing segments in
the world. It is not only crucial in terms of the economic revenues and job
opportunities that it generates, but also for the greater interaction amongst nations,
cultures and civilizations that it fosters. It compels people to move out of their
comfort zones and explore the rich and varied heritage of cultures that lie beyond their
realms in the process of giving greater impetus to economic transactions too. As a
result, cultural Tourism is one of the most lucrative as well as desirable means of
human activity and it is beneficial as it is in a multifold manner. Indian culture plays a
prominent role in Pilgrimage Tourism.
In India, there are a variety of Pilgrimage sites motivating the Religious
followers from Hinduism, Jainism, Buddhism, Islamism, Christianity, etc. Each and
every religion has its own tradition and custom. In India, Hinduism plays a major
role and it is a dominated religion throughout India. Culture motivates many
foreigners and Indians towards the Pilgrimage sites to offer prayers to the shrines. In
most of the Pilgrimage centers, statues, paintings, pillars, drawings, etc are displayed
to provide an overview of the richness of Indian culture. The literature has presented
the factors of cultural motivations determining the growth of Pilgrimage Tourism.
Raj (2001) described that cultural Tourism in India, from time immemorial, is considered to be a land with rich cultural heritage. Besides, various religions were also flourished at different times.
Dasgupta (2001) explained that cultural Tourism includes movements of persons for study tours, performing arts and other cultural tours, travel to festivals and other cultural events, visits to sites and monuments and travel to study nature, folklore or Art or Pilgrimages. Cultural Tourism is crucial in terms of the economic revenues, job opportunities and the greater interaction among nations. As a result, cultural
Tourism is one of the most rewarding forms that largely promote the Pilgrimage
Tourism.
Kennedy (1998) examined that the cultural Tourism is a type of Tourism which falls under recreation. Mostly Tourists used to spend time for leisure and pleasure and people spend more time on cultural activity. Festivals were conducted at the Pilgrimage sites due to its cultural significance.
2.4. PROMOTION OF PILGRIMAGE TOURISM
Miroslav (1999) stated that the term ‘Pilgrimage Tourism’ is largely unheard of both the academic literature and the Tourism trade press. To develop strategies for the effective marketing of Pilgrimage Tourism, these Pilgrimage Tourists need to be further identified to analyze their behaviors and attitudes. Hence, there is a need to build a typology of Pilgrimage Tourists. Incidentally, the concept of grouping people into ‘types’ is not usually appealing to those people who see themselves as individuals, and this can be especially strong for those who see themselves as on a
‘Pilgrimage journey’. But for Tourism marketers, these groupings are very useful managerially as they target often the similar people or customers who buy and use any products and services for similar reasons.
Newby (2009) proved that marketing strategies might be developed for
similar segments around the world. Hence, Pilgrimage Tourists’ exclusive/inclusive
characteristic provides a broader global segmentation base than a nationality base.
Every Pilgrimage tourist is included into one of the categories and Tourists from both
countries were found in both categories. Thus, segmentation was identified as a
potentially more economical technique, because country specific strategies would
require further individualized and in-depth research for each additional country before
moving into the target market.
Jackson (2001) felt that Pakistan prefer spiritual Tourism in groups for various
reasons, and the locals are more influenced by the historic and religious figures as the
reference groups and opinion leaders. The product and promotion strategies could be
effectively crafted. The operators were asked for details about the behaviors, attitudes
and experiences of the spiritual Tourists in Pakistan. The main conclusion of this original study was that Pakistani spiritual Tourists prefer to travel with families or friends and are strongly inspired by historical and religious leaders. This can help craft appropriate product and promotion strategies.
Jovan (2011) has explained that the main role in the process of creation and
placement of faith for Tourism arrangements is assigned to various initiatives
undertaken by Non-Government Organizations (NGOs), Common Citizen, Higher
Education Institutions, Tourism Economy, Tourism Organizations and Travel Agents,
Ministry of Economy and Church Institutions to insist on more frequent discussions to
resolve the problems and obstacles of future development. Moreover, it is necessary
to make good contacts and relationships with Church High Officials at all levels since
they are of highest importance in the process of worshippers’ animation to participate
in Pilgrimage travelling.
Lau (2002) pointed out that the Chinese economic reforms and the
government’s policy towards travelling and Tourism activities have changed the
citizen’s rights and possibilities to travel in their own country and conquer the
international Tourism market by package tours. However, the literature has so far
neglected the motivation of travelers in choosing their holiday destinations. It
compiled a new database of the preferences of Tourists in domestic Tourism and
foreign Tourists. The identification of the specific preferences of travelers helps
assess in how far Tourists’ preferences for attractions and regions are similar (Lau
2002). Another aspect of investigation is about the impact of Tourism promotion in on
destination choice. The results of an analysis of marketing strategies are translated into recommendations for foreign travel promotion that targets at Tourists
Chaisawat (1993) proved that marketing strategies are recommended to
promote the cultural tourist attractions in the country, to implement product
development of cultural tourist attractions and activities, to develop new products
facilitating and supporting products and to offer reasonable price/value for money and
to collect reasonable zoning fees to the cultural sites. The region would see
development taking place for the benefit of the socio-economic situation of the
region. As a result, the community would stand to benefit from this development; to
introduce diverse payment methods; to improve accessibility and to upgrade
transportation facilities.
The promotion can be done through the national TV channels and websites, promotional materials and press release. The respective authorities should pay more attention to the management of cultural site. The government and other promotional bodies should make sure that a harmony between public and private sectors is essential in the development of hospitality and Tourism marketing mix for managing effective utilization of the promotional funds. The National Tourism Organization
(NTO) and the private sector should put more efforts in searching and sharing
Tourism promotional funds, product development and raising awareness of the destination. Market research should be occasionally undertaken as an important issue.
Pattnaik (2006) has suggested that Tourism marketing plan can effectively seize the emerging opportunities and overcome possible threats at the various
identified projects in the chosen destinations focusing on the investment from private entrepreneurs. Mava (1985) underscored that marketing strategy in Pilgrimage
Tourism, transportation services and retail services at a Pilgrimage destination are evaluated to understand the level of customer/ Pilgrim satisfaction at the destination.
However, the governing body at the Pilgrimage destination takes care of the tourist satisfaction with respect to payment and non-payment services as far as Pilgrimage
Tourism services are concerned.
Hamarneh (2004) remarked that various marketing and promotional
campaigns were initiated to counter the 9/11 terrorist attacks on the World Trade
Center (WTC). He further emphasized that international and regional cooperation
and coordination at different levels provide an institutional background for crisis
management as it yields jobs, dividends and foreign currencies.
2.5. PILGRIMAGE TOURISM
Pilgrims naturally form the overwhelming bulk in this group and they can be
divided into
• The regular visitors and Tourists of Indian domicile in various parts of the
world and people anxious to discover the cultural centers of the religions
of their ancestors
• Tourists from Sri Lanka, Bhutan, China, Japan, Thailand, Myanmar, etc
visiting the great centers associated with Lord Buddha’s life
• The Americans and Europeans interested in some aspects of Hinduism,
Buddhism, Islamism and Sikhism
A Pilgrim is different from a tourist. Travel is an end in itself for a tourist and
travel is a means to an end for a Pilgrim. Pilgrims with Pilgrimage Tourism is one
of the fastest-growing Tourism segments in the world. Not only has it become an
important component of the Indian lifestyle, but it is deep-rooted in the tradition and
custom of the people Ivakhiv (2003). Nevertheless, it has had a profound impact on
the people and the environments in which they live. Pilgrimage Tourism offers
tremendous opportunities for generating revenues, earning foreign exchange, and
providing employment in Tamil Nadu. Today, all countries are striving hard to
develop Pilgrimage Tourism in a big way (American Geographical Society 2001).
The generation of revenue from Pilgrimage Tourism activities accounts for over 3.5 trillion worldwide. Besides economic benefits, the social and environmental gains of Tourism are also significant Bar et al., (2003). It is considered as an ambassador of peace and international brotherhood Liebelt (2010). Tourism brings better understanding among different nations and civilizations. Likewise, it helps in protecting environment, old monuments and cultural manifestations in Tamil Nadu.
The infrastructural issues at the Pilgrimage sites in Tamil Nadu should be discussed and the governments should allocate funds for the construction of minimum facilities.
Swami (2003) opined that in religion and spirituality, a Pilgrimage is a long journey or search of great moral significance. Sometimes, it is a journey to a sacred place or shrine of importance to people’s beliefs and faith. Members of major religions participate in Pilgrimage obligations. A person who makes such a journey is called a Pilgrim.
Pilgrim activity was an important element to long-distance trade before the modern era, and brought about prosperity to the well-known Pilgrimage sites. It was an economic phenomenon unequalled until the tourist trade of the 20 th century.
Encouraging Pilgrims was a motivation for assembling relics and for writing hagiographies for local saints, filled with inspiring accounts of miracle cures.
However, Lourdes and other modern Pilgrimage sites keep the spirit alive.
Parthasarathy (2006) logically inferred that Pilgrimage Tourism has its own appeal due to various reasons. Firstly, it is widely believed that the places of worship have a special power, and there are many miracles reported by people whiling visiting these holy places. Religious Tourism is a big revenue generator for different countries and it has its edge over other kinds of Tourism in respect of attracting a large number of crowds. Religious Tourism is promoted at the international, national, regional and micro-level.
Expectation of Religious oriented and mined Tourists from hospitality is one of the most important components of Tourism industry. The service providers add facilities and enhance service quality so as to attract and retain the repeat customers or guests. The Religious expectations of Pilgrimage Tourists from the hotels and other frontline service providers should be taken into consideration in order to maintain the level of satisfaction (Sharma 1998)
Riana (2001) explained that Pilgrimage Tourism is an important segment and it contributes effectively to the growth and development of the Religious places of
tourist interest. About seven million Pilgrims visit the Shrine whereby the local areas
get directly benefited from the socio-economic development.
Zoric (2001) outlined that Buddhist Pilgrimage sites are not only the sacred
places to worship Lord Buddha’s and Bodhisattvas, but also people congregate to
offer prayers to Lord Buddha and follow the footprints to realize nirvana. It implies
that the visiting the holy Buddhist sites brings in the inner transformation rather than
the performance of religiosity and spirituality.
Cohen (1996) explained that Pilgrimage tours are found to have profound
effects on the personal ethnic identity. In the tours, powerful and emotional symbols
are used to promote Pilgrimage image as a homeland and shelter. This type of
Pilgrimage Tourism is particularly significant in the light of current Tourism crisis
due to political conflict. Jackowski (2004) mentioned that Pilgrimage Tourism in
Islamic countries; more importantly to Mecca is one of the most important migration
movements not because of its magnitude, but because of its magical character. The
Haj Pilgrimage is treated in the entire Islamic world as one of the commandments of
the religion.
Dyas (2001) pointed out that it is also a very fruitful exercise for undertaking
strenuous journey to the Pilgrimage sites. Nunan (2000) focused that Pilgrimage
Tourism plays an important role in shaping the life of an individual and it helps
achieve many critical goals.
Bagri (1995) emphasized on the responsible behavior of Pilgrims or Religious
Tourists and they should be pro-environmentally oriented and minimum knowledge
about the significance of Pilgrimage activities that can result in the sustainable
development of Pilgrimage Tourism destination areas. He found that there exists a
significant difference between leisure and Religious Tourists as far as environmental
orientation is concerned.
Angenend (2001) explains that spirituality of Pilgrimage Tourism: The practical, ascetic striving for the mortification of the flesh, and loss of God, and monks, who thus became the classic exponents of this ideal. As correct as this approach is, it is also too narrow. The peregrination was intended to affect not only the mortification of the flesh but also a release from family ties. In this respect it had a revolutionary effect in both the Irish and the greater early medieval world, where the network of families, clans, households and feudal allegiances was everywhere of paramount importance. Peregrination demanded the dissolution of these bonds, and the necessity of living abroad was in reality one of living without relations. As
Christianity had an antagonistic relationship to all genealogy and family ties, the peregrination represented a moment of release and represents the first movement towards internationality".
Barany (1991) outlined that Pilgrimage Tourism could help in the transfer of ideas and strengthen the relationships across the peoples and territories as it has happened in the eastern territories of Europe.
Jackowski (1986) explored that the Pilgrimage traditions have predated the formation of modern concept of Pilgrimage Tourism. The growth and development of
Pilgrimage Tourism has been shaped by the prevailing political, social, economic conditions, as well as Religious beliefs. However, many residents are thus deprived of the opportunity of economically benefiting from the Pilgrimage tourist phenomenon.
Mustonen (2005) revealed that Pilgrimage Tourism is much closer to the modern backpacking Tourism, but it can be considered clearly a separate form of
Tourism when the very basic motive of the Tourists is taken into consideration. The rise of so-called alternative Tourism is one aspect of post modernity and Pilgrimage
Tourism is treated as one of the subsets of alternative Tourism. However, it also differs remarkably from the other forms of alternative Tourism. These differences are connected with traditional Pilgrimage that probably represents the oldest type of
Pilgrimage Tourism.
Singh (2005) mentioned that the Pilgrimage Tourism in south India is almost as old as Indian civilization. The Hindu practices of mass bathing in rivers/ tanks reservoirs on auspicious occasions have been inherited from the Vedic period.
While Pilgrims search for enlightenment by conducting Pilgrimages to particular sites, volunteer Tourists follow their altruistic motives and reach their aspiration level in sacred limuloid. Further, altruistic Tourism will possibly grow in the future. The behavior of contemporary Pilgrimage Tourists is similar to the conventional Tourists. Thus, the convergence of traditional Pilgrimage towards
leisure Tourism and the birth of volunteer Tourism represent the blend of pre-modern and post-modern trend (Mustonen 2005).
Singh (1977) described that Pilgrimage Tourism in India is almost as old as
Indian civilization. It is clear that the practice of mass bathing in rivers/tanks/reservoirs in the Hindu religions during the auspicious occasion dates back to the Indus Valley civilization. However, there is little evidence of travel at that time, but the seeds of Indian Pilgrimage Tourism were sown during the period. Hindu
Pilgrimage has retained many common features through time and space, including the practice of travelling to bathe and pray at sacred places.
Shuo (1993) highlighted that Pilgrimage sites are similar to any other Tourism destinations, because they provide opportunities to meet the multiple needs of both
Religious believers and more general holidaymakers.
Client (1987) classified that the Pilgrimage Tourism based on the Religious sites or artifacts raises controversial issues. These include competition between faiths for a location and heritage and conflicts between Pilgrimage Tourism and secular, commercial Tourism. The building shrine or artifacts may have great spiritual value, but a commercial value too as such and often in any openly accessible situation. It is vulnerable to theft and to vandalism and Religious visitors need to raise money to maintain the fabric and the vulnerability of remote sites to vandalism, theft and desecration.
According to the English Tourist Board survey, more than half of the
Churches had suffered from theft and almost as many from vandalism with up to 80 per cent of sites affected. There are the problems of wear and tear, damage to buildings, noise, disturbance and litter (Icomos-Uk 2000).
North (1985) pointed about the secularism versus sacredness and Tourism versus Pilgrimage Tourism: This typology is important to classify and create other typologies in order to analyze the subject for practical purposes, additionally, the increasing convergence of old-fashioned Pilgrimage and Tourism.
Singh (2001) explained that Pilgrimage Tourists are the special Tourists whose purpose is basically visiting places where they are involved in Religious activity. The behaviour of Pilgrims and tourist depends on what kind of exposure they have before visiting the city, and associated perception, attitudes and motives they possess. The sacred city has always received a very special image in each of the visitor’s mind. The first impression of the foreign visitors associated with this city refers to the Religious notions like one of the most sacred cities for Pilgrims.
Skarpeid (1999) described that the Pilgrimage Tourism is not only a journey through space and states of mind, but it is also a journey through sounds, rhythms and melodies. Devotional music has gained more of the marked in India and bhajans are the common forms of music among the Pilgrims. When the Pilgrims come to the
Religious sites and enter the temple, the sound-journey changes significantly. Bells and drums impose concentration and the devotees face the recital of the holy texts as the sources of Hinduism.
Delage (2001) described about the multifaceted phenomenon of Religious travel (Pilgrimage) and the reflexive notions of territoriality and territory. Beyond the relevance of studying Pilgrimage Tourism as a geographical and ritual phenomenon, the management of environmental issues and the refashioning of cultural and regional identity are also critical elements.
Peter (2005) found that the difference between the ordinary Tourism and
Pilgrimage Tourism. The later as compared to the former is more closed to modern backpacking Tourism, but the motives are completely different. Thus, the convergence of traditional Pilgrimage towards leisure Tourism and the birth of volunteer Tourism represent the blend of pre-modern and post-modern socio-culture practices. It is a trend which was initiated with the help of modernity, but it finally occurred in post modernity period.
Chattaopadhyay (2000) explained that various theories are related to
Pilgrimage Tourism and delineation of sacred spaces. From the time immemorial, the evolution of religions and Religious oriented Tourism has been explored by many eminent social scientists from the perspectives of motivation of travel in religion.
Harish (2007) identified that the growth of Pilgrimage Tourism in south India has been astonishingly impressive. South India is blessed with plenty of well-known
Religious destination. Pilgrimages to these destinations bring enormous economic giants to local residents. For example, Pilgrimage activities at the Tanjore helps in creating manifold economic benefits to local residents.
Elena (2001) found that the Pilgrimage Tourism is an important means of economic activities in the host country. In the intense competition, there is a need to innovate and create new products to attract more Religious Tourists. For example,
Tanjore is one of the main centers for Religious Tourism in Tamil Nadu and it annually receives around four million visitors as people have much faith in the
Religious practices
Rajendra (2000) explains that Pilgrimage Tourism offers tremendous opportunities of generating revenues, earning foreign exchange and providing employment. Today, all countries are striving to develop Pilgrimage Tourism in a big way. It helps in protecting environment, old monuments and cultural heritage.
Murray (2002) found that Religious Tourism along with supernatural things and new spirituality has emerged as the new avenues of Pilgrimage Tourism business.
Religious Tourism and Pilgrimage Tourism promote special interests groups to travel to the sacred places of interest. Religion is a belief in supernatural beings and people worship to get their desires fulfilled with the transcendental or powerful blessings of god and goddesses. The rituals also include new spirituality and non-institutional religion.
Priya (2001) revealed that Pilgrimage Tourism, motivated by faith or
Religious reasons has been in evidence for centuries. In more recent times, it has been suggested that Pilgrimage Tourism has become the functional and symbolic equivalent of more traditional Religious practices, such as festivals and rituals. In other words, Pilgrimage Tourism is a sacred journey.
Pimmada (1999) found that Pilgrimage is a Religious phenomenon existing in all main religions of the world: Buddhism, Christianity, Hinduism and Islamism.
Pilgrimage is a journey resulting from Religious causes, externally to a holy site, internally for spiritual purposes and internal understanding. Pilgrimage and Tourism can be related to each other; Pilgrimage Tourism is considered as an early form of
Religious Tourism as it includes the experience of the journey sightseeing and entertainment. The relationship of Pilgrimage and Tourism may be traced backed to the ritual of Stupa by the followers of Buddhism.
Sharpley and Sundaram (2005) argued that specific spiritual/Religious destinations were motivated by a search for spiritual fulfillment as a part of a sacred journey to the Pilgrim sites. In some cases, the ‘quest in guest’ may be fulfilled. The
Religious Tourists are the ‘devotees’ or ‘spiritual seekers’ with specific spiritual intentions and they return with strong feelings of fulfillment. However, this was not as an outcome of spiritual need-driven actions, for the most part, curiosity or the desire to learn resulted in spiritual benefits. Thus, it is apparent that Pilgrimage Tourism can begin to take on the characteristics of a sacred journey although it may not be spiritually motivated.
Kelner (2001) observed that there is a shift from constructivist to existentialist conceptions of authenticity in Pilgrimage Tourism. The latter approach represents a withdrawal from an ongoing and unresolved debate, rather than the reconciliation. It has divorced the notion of authenticity from any inherent relationship to the act of
Pilgrimage touring. A shared narrative linking observer and observed can resolve the dichotomy between constructivist and existentialist notions of authenticity. The utility
of existentialist notions of authenticity ultimately depends on their reconciliation with the other usages of the term. Such reconciliation is possible under the delimited circumstances of Pilgrimage touring, when a shared narrative unites the Tourists and the toured.
Norman (2004) stated that spiritual Tourists generally fall under the category of special interest tourist. All spiritual Tourists deliberately search out Religious contexts in order to fulfill different reasons. It is found that spiritual Tourists have variations of motivations, but recreational purpose is one of the important motivations along with a diversion from routine life and a fulfillment of Religious beliefs.
Wichasin (2002) described that Pilgrimage Tourism can be regarded as the
Religious Tourism due to the similar characteristics, such as experience from the journey, sightseeing and entertainment. Pilgrimage not only provides spiritual purpose but also offer the entertaining purpose at the same time.
Stamenkovic (2003) explained that Pilgrimage Tourism is a journey from home to far sacred places like monasteries and sacred objects for the purpose of spiritual enrichment. As a form of movement, Pilgrimage has always been an active encounter with uncertainty.
Maria (2010) described that Pilgrims or Tourists experience within monastic complexes and it is extremely complex, profound and multidimensional. There is no much difficulty to manage these experiences appropriately. There are four basic dimensions, such as existential Religious elements, social helpful elements, cultural
formative elements and emotional elements to have experience within Religious settlements starting from mission, journeys and destination.
Kreiner (2000) specified that Pilgrimage or tourist-behavioural features
characterize the present-day Christian Pilgrims. Pilgrimage constitutes an
independent area of research and Tourism-Pilgrimage phenomenon requires
additional research through which the connection between Pilgrimage and Tourism
may be compared. The perception of those participating in the phenomenon in
different religions and countries between Pilgrims and Tourists is recommended for
further research. The Pilgrimage and Tourism differ in terms of the direction of the
journey undertaken. The Pilgrim and the ‘Pilgrim-tourist’ peregrinate toward their
socio-cultural centre, while the traveler and the ‘traveler-tourist’ move in the opposite
direction. The visitor to Pilgrimage sites are described as Pilgrims and ‘Pilgrim-
Tourists’ because they travelled from their periphery towards their centre.
Aziz (2001) introduced the concepts of Muslim Pilgrimage Tourism to the
holy city of Mecca in terms of its tourist features since the Hajj constitutes the largest
voluntary and regular movement of population in the world. He underscored that
Pilgrimage Tourists must be accommodated, transported and protected from health
and other hazards. The phenomenon of the Hajj provides a spectacular example of a
type of Pilgrimage Tourism as it is fully recognized in western studies of Tourism.
Muslims are encouraged to engage in purposeful travel and the Hajj provides the
means through which this purposefulness is dedicated to God.
Swami (2003) found that Pilgrimage Tourism is a long journey or search of great moral significance. Sometimes, it is a journey to a sacred place or shrine of importance to person’s beliefs and faith. Members of every major religion participate in Pilgrimages. A person who makes such a journey is called a Pilgrim. Pilgrims contributed an important element to long-distance trade before the modern era, and brought prosperity to successful Pilgrimage sites until the tourist trade of the 20th century as an important source of economic gains. Encouraging Pilgrims was a motivation for assembling relics and for writing hagiographies for local saints filled with inspiring accounts.
David (2005) studied that the informal Tourism sector and Pilgrimage
Tourism tradition is a major constituent of domestic Tourism in India. It consists of poor people participating in some Religious Pilgrimage trip, although it is sometimes difficult to tell the difference between Religious and non-Religious trips.
He explained the Tourism impact of Pilgrimage Tourism at the four levels, such as economic, social, cultural and environmental. Economic gains include the total income from Tourists, number of jobs generated, tourist expenditures or costs
(land, commodity, wage inflation and import leakages). Social impact refers to population displacement, migration, quality of living, local residents, increase or decrease in crime. Cultural impact refers to the degree of commoditization of symbols and performances; increase in undesirable activities and influences derived from
Tourists and hostility towards tourist.
Currie (1989) highlighted that Pilgrimage Tourism is a journey from structure to communities and back to structure again. Every step that the mystic takes is a symbol of the journey to Mecca. If the Sufi theorists say that the journeys of a Pilgrim and mystic have something in common, it is legitimate to deduce that their destinations and lifestyles are not dissimilar.
Seshadri (2011) pointed out that road conditions play a major role in negatively stimulating the terrestrial ecosystems. Pilgrimage sites are found in the protected areas and attract many visitors in and around India. As a result of which, the negative impacts of vehicular traffic are reported to be high. Thus, many animal species, such as Millipedes, anurans, insects and reptiles mostly live on the roads and these insects become the causality in due to the vehicular traffic. Apart from the natural reasons, the death of insects becomes more during the festival occasions as the vehicular traffic is extremely more.
Olsen (2010) describes that there is some relationship between Pilgrims and ordinary tourist. However, Pilgrimage Tourists get involved in many other recreational activities, such as sightseeing, traveling, visiting different places and voyaging by air or sea, etc. It shows that ‘‘a tourist is half a Pilgrim, if a Pilgrim is half a tourist’’.
Timothy (2008) emphasized that one of the major Religious activities is to travel to the Religious places. Religion does not play a major role in Tourism, but
Tourism has a great link with religion. Religious Tourism is a motive of educational activities. It helps in fulfilling the Religious needs and attending mass prayer along
with other Religious activities. However, there are some negative impacts, such as overcrowding and violations of places.
Sharpley (2011) explained that people get spiritual treatment through a variety
of practices as a part of spiritual Tourism activities. Rural areas are developed
through the spiritual and Religious Tourism as many finest spiritual Tourism
destinations are situated in the rural settings.
Lankford (2005) discussed the motivations in Tourism and Pilgrimage
Tourism. Self-construal plays a dominant role in Pilgrimage tourist motivations and tendencies.
Ruback (2007) demonstrated that Pilgrimage Tourism affects the perceptions of the environment at a few places. However, it is reported that Pilgrims go to
Pilgrimage sites for Religious purposes, but others are non-Religious purposes.
Further, Religious leaders are largely affected by material characteristics. The
Pilgrims and Religious leaders have Religious beliefs, but other categories of
Religious Tourists mostly depend on physical facilities and amenities at the
Pilgrimage site. Individuals’ evaluation of Pilgrimage site is mainly based on
Religious reasons.
Terzidou (2008) observed that the Pilgrimage sites connect between the religion and Tourism. Because of Pilgrimage Tourism, local community and the environment get spoiled. On the contrary, local community welcomes the foreign
Tourists as a host for the generation of revenue.
Raj (2007) explained that the relationship between religion, Tourism and
Pilgrimage in the east and western cultural traditions creates more commercialized activities. Religious places are sometimes are considered as place for the personal insights and the policy and policymakers evolve long-term plans for future development of Pilgrimage Tourism.
Chitakasem (2001) identified that many Religious Tourists visit the Religious places of importance at Iraq. As reported, revenue collected by Religious Tourism was expected to by 108 per cent that accounted for almost US$51 billion and domestic Tourism by 82 per cent and generated about US$24 billion in 2011. Most of the Middle-East travelers are attracted by Halal Tourism products and services. It includes flight tickets, non-alcohol or pork products and prayer timings are announced. Religious programmers are broadcasted around the sites.
Haya (2011) found that the religion, faith and spirituality have clear differentiation and all three aspects are closely related to Religious Tourism in Asian countries and in the Pacific regions. Archaeological monuments have close relation with Tourism. Therefore, it is very difficult to find the differences between the cultural and Religious Tourism.
Bar (2003) focused on the modern day Tourism and unique characteristics as compared to the traditional Pilgrimage Tourism. Pilgrimage marks the sacred extremity and Tourism is the secular end of it.
2.6. RELIGION
As per the results of interviews conducted by the Ministry of Tourism in 1969,
it was discovered that 54 per cent of the Tourists enjoyed for beautiful creation of
man, buildings, temples and churches. Cultural Tourism constitutes one of the
important features of the Five-Year Plans and it is proposed to evolve Master Plans
of the areas surroundings some of the selected archaeological centers with the object
of preserving environmental and natural setting (Allchein 1984).
Baker (2006) explored the term “Religious revolution” and it has political overtones. In modern times, Religious groups can overthrow a government or bring about radical political, economic, or social change. Instead, the transformation in
Religious belief began approximately two and a half centuries ago and it has been so rapid, dramatic, and far-reaching in the last few decades. The most critical aspect is to look at the change of economic landscapes around the world over the last couple of centuries. It is noticed that there is a remarkable change from ritual communities to faith-based congregations, from polytheism to monotheism, from a focus on ethics to an emphasis on theology and from ritual hegemony to Religious freedom.
Meyer (2006) observed that Anthropology has much to offer, but can also gain from interdisciplinary exchanges with scholars in the broader social sciences along with Religious studies, visual culture, philosophy and theology. The particular
Religious aesthetics transform the body and tune the senses in a particular way and power as bringing into being subjects and communities with distinctive Religious identities and styles, stresses the importance to approach religion from a material angle. Religion matters so much in our contemporary world and it is grounded in the
very concrete and material dimension of religion. Inducing sensations through sensational forms, contemporary religion is not just about ideas and interpretations, but relevant to our being and belonging in a more basic sense.
Maria (1989) mentioned that religion is only one of the many manifestations
of the persistence of Islamic practices in soviet central Asia. The veneration of holy
places is a particularly important one, because it is reinforced by indigenous pre-
Islamic traditions.
Shinde(1999) outlined that Religious institutions provide a good platform to
propagate environmental awareness based on Religious teachings and play a major
role in the efficient waste management. It requires adequate technical, financial and
human resource capacities as well as reasonable degree of democratic accountability
role of Religious institutions.
Kraft (2007) inferred that religion is relevant to travelers. Religion is based on
tradition, faith and historical institutions, whose members, rituals and sacred sites are
of interest to travelers. Spirituality is considered mainstream. Contrastingly, travelers
are assumed to be creative and independent.
Henderson (2010) described that religion plays a major role in life. It reflects
the public and private life. In some places, some higher authorities expressed this
issue in many ways linked to Religious, political and economic imperatives. National
authorities welcome Tourists irrespective of their religion, but state authorities could
inhibit Western-style Tourism. He emphasized that the person who works in Tourism
industry need to be aware of the changing conditions and appreciation of Religious sensitivities. They should help educate Pilgrims with appropriate behavior as per the code and conduct for visiting mosques and shrines.
Baker (2006) outlined that the Koreans are more Religious as compared to the
yesteryears as they believed only supernatural things. Mostly, Koreans express their
Religiousness like self-conscious affiliation with specific Religious communities.
Some Religious peoples used to consume their own Religious products and at the
same time, they see the Religious labels. In Korean community, people not only
proudly wear badges proclaiming individual Religious orientations, but also display
more interest in doctrinal and theological differences for distinguishing them from
one Religious community to other.
Kormina (2000) highlighted that different types of religiosity and Religious
cultures can be seen in Peshchorka. In some churches, priests are not dressed
properly. Priests had to accommodate folk religiosity to official religion and attach
themselves with their own strategies of interpretation.
2.7. SOCIO ECONOMIC CHANGES IN PILGRIMAGE TOURISM
Dasgupta (2006) found that Pilgrimage Tourism plays a great role towards
socio-economic changes. According to Indian sentiment, the Pilgrim centers or
tirthasthan are visited by a number of Tourists to earn virtue. A person earns much of
virtue by visiting all the Pilgrimage centers throughout the life. Pilgrimage Tourism is
a vital in linking it with the culture and heritage of destinations. The socio-economic
life of the islanders has been changed due to continuous flow of Pilgrims and
Tourists. Thus, Pilgrimage Tourism has opened several sources of earning income and creating new occupations.
Shakiry (2001) dwelled on the development of Religious landmarks and facilities for the promotion of Pilgrimage Tourism in Islamic countries whiling protecting environment and beautifying the areas in the vicinity of Pilgrimage sites
Mishra (2000) vouched for the promotion of Pilgrimage Tourism not because of encouraging people to undertake Religious travel but because of earning maximum foreign exchange. At the same time, social significance of Pilgrimage Tourism cannot be kept aside.
Orland (1990) revealed that Pilgrimage Tourism sites in developing countries are subjected to extraordinary economic pressures and change. These sites are in danger of being overrun, either by surrounding development, or by growing recreational uses. They get direct pressures from Pilgrims, international Tourists and local day-visitors. He suggested for evolving strategies to enhance the capacity of site for local day-visitors.
McGarth (1999) outlined the importance of Pilgrimage Tourism that induces people to travel holy places for offering oblations and rituals.
David (2005) highlighted on the bulk of informal domestic Tourism sector due to the participation of poor people in Religious Pilgrimage activities. He further added that income from Tourists, number of jobs generated, tourist expenditures or costs
(land, commodity, wage inflation and import leakages) are some of the types of economic impact and population displacement, migration, quality of living, crime, commoditization of symbols and performances.
Champakalakshmi (1998) presented the impact of Buddhism on the promotion
of Pilgrimage Tourism in Tamil Nadu.
Shinde (1996) stated that Pilgrimage Tourism is interconnected with the socio-
economic, cultural background of a person, place and time.
Vukonic (1998) explained that Pilgrimage Tourism is a complex and
multidimensional phenomenon and the economic impacts of Pilgrimage Tourism
relationship should not be underestimated.
Raina (2001) identified that Pilgrimage Tourism to the holy Shrines
constitutes an important component and it has contributed effectively to the overall
development. The hotel, transport and various other commercial establishments get
direct benefits from the growth of Pilgrimage Tourism.
Nevatia (2001) described that the Religious Tourism has a big future in India
and it is richly endowed with ancient temples and Religious festivals. Religious
Tourism in India has immense potential to evolve as a niche segment. However, poor
Tourism infrastructures at the Religious centers create hindrances to the growth of
Pilgrimage Tourism.
Jackowski (1986) outlined that the Pilgrimage traditions probably predate
Pilgrimage Tourism. The growth of Pilgrimage Tourism depends on the prevailing political, social, economic conditions, as well as Religious belief.
Rajendra (2000) described that Pilgrimage Tourism offers tremendous opportunities of generating revenues, earning foreign exchange and providing employment. Pilgrimage Tourism is considered as an ambassador of peace and international brotherhood. It brings better understanding between different nations, and civilization. Likewise it helps in protecting environment, old monuments and cultural heritage.
Elena (2001) identified that Pilgrimage Tourism generates plenty of economic activities and it is one of the most important factors in the economy of many countries. The need to innovate and create new products has made the Tourism industry to diversify the attractions to cultural and Religious Tourism.
Karar (2010) outlined that Pilgrim centers or Tirthasthan are used to be visited by a larger number of people to earn virtue as per the Indian tradition. As a result, travelling to Religious places is rooted in the tradition and Indians visit the Pilgrimage centers Religiously in groups. A number of hotels, ashrams, restaurants and other establishments have been created around the Pilgrimage centers. In this process, direct and indirect employments have been provided to the local community members.
Pillai (2007) described that Pilgrimage to any sacred or divine place is regarded as expression of the socio-cultural sentiments of a person or society. The
economic dimension of the Pilgrim season is quite impressive and it generates income for spin off effects.
Liebelt (2010) focused on Pilgrimage journey to the Holy Land for becoming
Pilgrims. It is a journey within a sacred geography at the centre of Christian devotion, suffusing their movements along transnational networks and migration routes.
Mark (1985) discussed that the Pilgrimage Tourism is a form of faith-based
Tourism and it is an earliest and most important forms of Tourism in the olden days.
From the Biblical times, Pilgrimages have been regarded as the seekers of spirituality and it induces maximum economic activities.
Stylidis (2008) highlighted that Tourism and religion are historically related through the institution of Pilgrimage that has led to the creation of phenomenon of
Religious Tourism. Religious Tourists are perceived as being different from
‘ordinary’ Tourists and are seen as similar to the residents themselves, but they are not necessarily preferred to non-Religious Tourists. After all, there is strong evidence that economic activity.
Vukonic (1998) described that economic impacts of Pilgrimage Tourism should not be underestimated. Taking into account the fact that Pilgrimage Tourism is a complex and multidimensional phenomenon, it is almost impossible to examine religion and its specific relationships to Tourism: economic, social and cultural aspects.
Russell (2003) emphasized on differences and similarities of positive and negative impacts in Pilgrimage Tourism development.
Bachleitner (1999) explained that cultural Tourism plays a major role in developing and diversifying Tourism activities in European countries. It is managed and promoted at the social and organizational structure that gives cultural experience and psychical and social prestige.
Sharpley (2005) viewed that Pilgrimage Tourism had been in practice from the
Aryan civilization and it has become a functional and symbolic traditional Religious practices. People make it a sacred journey to the offer prayers during the festivals. A large number of French nationals visit Puducherry as it is the abode of Sri Aurobindo and The Mother. Spirituality plays a major role in Puducherry.
Singer (2000) listed out the spiritual activities in at Mount Shasta. Pilgrims used to do prayer, meadows; drumming, chanting, and meditation at the slopes of
Mount Shasta. Non-indigenous spiritual Pilgrims are also are found in the site. These ordinary Tourists are called as New Age adherents or Crystal People.
Rosenfeld (2000) exerted that Pilgrimage Tourism sites need basic components linked to support services such as restaurants, hotels and retail services.
Thus, micro loans for small and medium size businesses should be provided to maintain local supply chains.
Murphy (1994) reported that there is lot of differences between ordinary
Tourists and Pilgrimage Tourists for using types of clothing in Pilgrims while visiting the Religious shrines. People with rural background are dressed with the way of traditional dress and it shows the traditional dress code and social identity.
Chauhan (2011) demonstrated that Pilgrimage Tourism is one of the oldest types of Tourism and it induces maximum socio-economic activities. Tourism development at a destination, whether it be for the purpose of Pilgrimage or leisure, alters the environment and consume resources. Therefore, beyond the relevance of studying Pilgrimage as a geographical ritual and phenomena, it is equally important to examine a developmental process having environmental and socio- economic relevance and consequences.
Rangapillai (1998) explained that Religious Tourism has been in practice from the olden days. People largely participate in the Religious activities at the holy sites and the authorizes do make adequate arrangements for enabling the devotees to obtain spiritual virtues by listening from these Religious and spiritual leaders. As a result, Religious Tourism has gained acceptability for its contribution to socio- economic development.
Kana (2011) found that countries are engaged in the agreements for the promotion of inter and intra regional Religious Tourism. The Muslim Laws wholeheartedly welcome Religious Tourism as it is a new market in the growing of international Tourism scenario.
Kasim (2011) described that Pilgrimage Tourism is a booming business. It develops the local economy and generates income. However, the excitement of making profit from Religious Tourism activities should not be allowed to overshadow its traditional role of promoting spiritual healing and piety. The balance of Tourism and Religious activities at the sacred site is an issue as it gives quality of experience to
Pilgrims.
Bauman (1998) described that the person goes for Pilgrimages is called as
Pilgrim, whereas the person who goes from one place to another is called as tourist.
However, a person who goes for Pilgrimage is called as Pilgrimage tourist.
Stark (2009) highlighted that Tourism was regarded as a source of scholarship during Romanian period. Scholarships were the prime motivations in the Religious travel and Religious studies. Religious Tourists generally participated in Religious and secular activities at the holy sites.
Al-Amin (2002) described that Religious Tourism includes Religious duties that are performed at the sacred places. People used to take hardships in order to collect valuable narrated traditions of the Holy Prophet along the way.
Rehnquist (2010) described that Religious Tourism opens much scope for local business and this business is very much established in Muslim countries thought the year due to the inflow of Pilgrims.
Alia (2006) differentiated the growth of Religious Tourism in Asia and the
Pacific area. The Religious destinations in the region and their strengths and weaknesses of source markets for Religious Tourism are highlighted in the study.
Policies, strategies and marketing programmes should be formulated to implement the guidelines for sustainable development of Religious Tourism.
2.8. PILGRIMAGE
The Sanskrit term for Pilgrimage is Tirthayatra”. It means journey to a holy or sacred place with a Religious purpose in mind or in search of spiritual solace. The primary objective is, of course, meta-physical and physical dimensions too. It is used to label the journey with any individual travel that is undertaken to a sacred place.
Pruess (1974) describes that Pilgrimage is both a ritual action and a social phenomenon. Pilgrimage is advocated in all religions of the world and its meaning and purpose differ according to the Religious traditions and civilization. Pilgrimage serves social, spiritual and psychological purposes for Hindus during the ancient and medieval period. Indian people are generally interested in visiting Religious places.
For example, Muslim Pilgrimage to Mecca is obligatory for all Muslims as it is considered as one of the basic principles or five pillars of Islamism.
Koran (1984) states that Pilgrimage is not simply a Religious travel, but it is a cultural encounter bringing together Muslims from all parts of the world. Besides social interaction and cultural activity, Pilgrimage also provides lots of fun and merriment. It has been gaining increasing importance as it is practiced in recent times.
Pilgrimage has come to acquire an increasingly greater component of what may often be called recreational Tourism.
Mart Bax (1992) explained that Pilgrimage centers are confronted with problems like fear, illness and uneasiness to carry out the daily tasks, including running around for boarding & lodging.
Shackley (2005) suggested that many sacred sites, in all Religious traditions, attract a large numbers of non-worshipping (‘tourist’) visitors. This frequently causes problems, as the managers of such sites are unaccustomed, or unwilling to deal with commercial issues although they get revenues from varied Tourism activities. Some issues like health and safety, employment legislation, crime, vandalism and theft have been affecting the prospects of Pilgrimage Tourism.
McWilliams (1995) pointed out that it was essential for the social formation of the Pilgrimage into a popular Religious movement from the mid-eighteenth century to the present Post-World War Period. Different mythical images also disclose the changing role of Pilgrimage as it meets the needs of individuals in the late twentieth century.
Raj (2007) presented the connections between Tourism and religion.
Religion’s links with contemporary society has triggered interest to travel to the holy shrines.
Collins-Kreiner (2009) attempted to explain the relationship between
Pilgrimage Tourism and secular Tourism. The study of Pilgrimage has been modified in the twenty-first century. This change is found in both the theoretical and the practical base. The ‘Tourism shift’ seems to be the uniting element in the current research into Pilgrimage. It also adds the element of implementation to the studies by geographers as they have an important role in Tourism research and planning.
Geographers evidently have something to contribute to contemporary debates about
Pilgrimage, Tourism, space and experience.
Clarke (2009) mentioned that Religious tours have strong implications as a
mark of respect for ancestors, remembrance, sacrifice and responsibility. All these
Religious obligations are the non-spiritual philosophies. The Life Course Perspectives
provide a framework to build an understanding of commemoration and Religious
interactions. Tours of this nature accrue attributes of a Pilgrimage.
Slater (2004) stated that the geography of religion can be explored from a number of different perspectives. It is contextualized in terms of debates on identity, the nature of Pilgrimage, memorials of death, and time-space continuums and fractures. It perhaps comes closest to affirming the place of individual experience by reviewing the ways in which there is reciprocity of meaning between place, landscape and Religious experience.
Digance (2003) described that Pilgrim sites are always related to Tourism. All the Pilgrimage sites are closely related with cultural and traditional activities. Almost all religions in this world participated in Religious Pilgrimage activities. In some
other Pilgrimage sites, Pilgrimage Tourists are disturbing the management traffic, hygiene, maintenance, etc. The authorities at the Pilgrim sites must take care of the environment.
Wil Gesler(1996) presented that millions of people come for healing purpose to Lourde in France as it does some miracles. It has become a Pilgrimage site over the years due to its direct linkage with the lifesaving of individuals. It plays a major role in political, economic, social and cultural changes.
Kari (2008) described that Religious Tourism encompasses all kinds of travel motivated by religion. Notably, these sites need not be associated with a living religion. General Tourists are attracted towards the impressive remnants of artifacts and cultural heritage of the Pilgrimage site.
Belhassen (2008) explained that Pilgrimage Tourism combines and connects the elements of place, belief, action and self producing the complex notion of authenticity. Pilgrims had faith in their Religious sites like Nazareth and Gethsemane.
Williams, (2002) described that virtual Pilgrimage on the Internet is one of the most important concept in Religious phenomenon in understanding a new concept in the postmodern world. It is a new technological impact in the internet with four key characteristics such as myths cape, interactive visual-auditory medium and entertainment.
Poria (2006) pointed out that Pilgrimage settings should be particularly for tour guides. Marketing of Pilgrimage sites can include psychographic segmentation.
Maclean (2009) found that Pilgrimage to Glastonbury and Stonehenge had undergone significant changes in recent decades. New types of Tourists are welcomed and the old Pilgrims are irritated by locals and they are mostly travelled to this site like the sadhu, the saint, the sinner, the sinned, the voyeur and the karma junkie.
Alderman (2002) confirmed that the landscapes support traditional religions or unconventional faiths. A variety of social practices are done in Pilgrimage landscapes. The internet is another important source for exploring Pilgrim authorship.
Many of the Pilgrims are using the web sites to reach out the larger number of
Pilgrims.
Vikan (1982) found that Pilgrims are motivated to visit a shrine for a specific reason. A Pilgrim is dissatisfied when the wound is not healed and they at the same tome expect miracles for healing the deadly diseases. Nevertheless, it may happen in some Pilgrimage sites.
Singh (2005) explained about the true portrayal of Pilgrims. He describes prototypical Pilgrim with contemporary Religious and secular tourist. Prototypical
Pilgrim searches for wholesome enrichment. After all, majority of Pilgrimage
Tourists continue to represent more secularized roles of Pilgrims. The emergence of these Pilgrims, as revolutionary believers, may mark the renaissance of Tirtha in the divine site.
Bax (1992) suggested women Pilgrims are affected by illness and experience
fear and uneasiness while visiting the shrines. The recent outburst of diabolical
activities has given rise to the concept of woman Pilgrims.
Howe (2001) defines that queer Tourists are in search of homeland. Queer
Pilgrimage does not conform to a homogeneous sense of queer identity; they are mediated by race, class status, age, and gender.
West (2008) highlighted that Tourism plays a powerful role to preserve the historical sites and it is part of a nation’s civil religion.
Dubisch (1996) explained about the correlation between anthropology and
Pilgrimage. Pilgrimage is a travel to different Religious places and anthropology explains the origin of human beings.
Nolan (1999) viewed that the Mexican Religious celebration is its
timelessness. Some miracles happened in the Pilgrimage sites during the olden days
for which thousands of Pilgrims did visit these sites. The Mexican Pilgrimage
tradition is timeless because it remains the celebration of the present.
Kosansky (2002) found that revenue gets percolated to the Pilgrimage sites through the expenditures and charity. Expenditure includes interests, investments and promotions. Charity includes rituals of exchange and donation to the poor. Charity exchanges donors, recipients, and saints. As exchanges between Pilgrims and saints,
rituals of charity inscribe these hierarchies into a sacred idiom that justifies wealth and poverty in the present and channels the circulation of money in the future.
Philip (1999) reported that bars and restaurants and pubs, wine shops,
rambling clubs at the Pilgrimage sites largely divert the concentration and devotion
of Pilgrims. Thus, government should take precautionary measures to help preserve
the serenity of Pilgrimage sites.
Norman (2004) explained that spiritual Tourism is embedded in the
Pilgrimage Tourism. It is a core element of Pilgrim activity and the sanctity and purity
of each Religious site is recognized from the spiritual aspects.
Sinha (2008) identified that most of the Pilgrimage sites are the direct victims
of pollution and air pollution due to the heavy inflow of Tourists and Pilgrims. The
local administration generally find difficult to manage the Pilgrimage sites. It is
suggested that throwing plastic bags, using mobile phones, washing clothes in temple
pond should be banned and efforts for preservation need to be integrated with
Pilgrimage management.
Nexus (2008) found that many Pilgrimage sites witness child sex, child
prostitution, child pornography, child abuse, commercial sexual exploitation and
prostitution, sale of children, sex Tourism and trafficking. This is maligning the
credibility of Pilgrimage sites and governments should take timely efforts to stop
these menaces.
Collins-Kreiner (2000) described that there is no difference between
Pilgrimage and Tourism at present and the behavioral characteristics are almost same
between Pilgrims and Tourists at the Pilgrimage sites.
Meyer (2006) explained that religion is not a materiality that is opposed to, but
rather a condition for spirituality. Indeed, religion matters so much in our
contemporary world and it is grounded in the very concrete and material dimension of
religion.
Yamamura, (2009) suggested that promotional efforts should be made with the
help of media technology and internet to attract more foreign visitors along with the
domestic visitors to the Pilgrimage sites. The concept of community-based Tourism
can also be employed to establish the direct interaction between the community
members and Pilgrims.
Galbraith (2000) dwelled on the strong connection between the Pilgrimage and religion. Religious festivals allure more Pilgrims to the Pilgrimage sites. Further, religion is considered as an instrument and a spiritual connection Pilgrimages.
Henderson, (2002) found that Pilgrimage and religion have a close relationship. For instance, Pilgrimage sites in the Saudi Arabia are managed professionally and the government of Saudi Arabia pursues the policy to increase the supply of accommodation and other amenities. It is unique to see the cooperative mechanisms within government machineries to show the coexistence of public and private sectors for the management of Pilgrimage sites.
Stamenkovic (2009) focused that Pilgrimage is a place to undertake journey
for the purpose of spiritual enrichment, it is a form of movement and Pilgrimage has
always been an active encounter with uncertainty. It is emphasized that government
has a greater role to provide facilities and amenities at the Pilgrimage sites.
Nolan (1973) explained that Pilgrimages tradition is merely different from
place to place. This shows that practices may no longer be associated with Pilgrimage
shrines in all parts of Europe. People frequently travel to Pilgrimage sites in some
places, but people do folk practices in some places, depending on traditions.
Rahkala (2010) presented the concept of Pilgrimage concept from three
different ideas: the individual: as part of the Church institution and as part of the
larger social processes of secularization and nationalism.
Van de port (2005) pointed that people seek access to the void at the center of
all expectations. It is a state of puzzlement that allows them to authenticate their
beliefs. For instance, priests have put the inexplicability of possession at the service of
authenticating their particular understanding of candomble.
Ivakhiv (2003) focused the phenomenon of New Age Pilgrimage, especially
Pilgrimage to natural’ power places with a focus on New Age practices. The New
Age notions of sacred space, nature, and the self determine the state of mind of
Pilgrims. He argues that New Age Pilgrimage, in theory and sometimes in practice, rejects the consumerist impulse and it is suggested by the characterization of New
Age as self-spirituality.
Keisuke (2010) presented that the identification of the value of World
Heritage Sites can significantly affect the society and economy of the region, thus, directly affecting the commoditization of sacred places in terms of the creation of a Tourism industry. The concept and philosophy of World Heritage sites may be part of human wisdom, but the more strongly the heritage is connected to a region.
Henro (2002) highlighted that the western Pilgrims describe the intensity of their experiences using terms like ‘amazing’, ‘sublime’, ‘exhilarating’, ‘empowering’ and ‘life-altering’. They conform to Huston Smith’s ‘challenge’, ‘adventure’ and
‘self-conquest. This is a Pilgrimage as a mythic voyage of self-discovery. Japanese
Pilgrims describe feeling ‘cleansed,’ or ‘refreshed’ or ‘flooded with a strange peace and a feeling of fulfillment.
Liebelt (2010) described that that the Christians struggled to do their
Religious after having migrated to Israel. Thus, migrants discovered alternative life narratives to position them on a journey within a sacred geography at the centre of
Christian devotion. It suffuses their movements along transnational networks and migration routes.
2.9. SPIRITUALITY
Spirituality has always been an element of human existence (Vukonic 1996)
According to (Brown 1998), spirituality has become a kind of buzzword and it describes what is felt to be missing rather than specifying what is hoped to be found.
The spiritual search has become a dominant feature of late twentieth-century and it
was a symptom of collective uncertainty (1998:1). However, spirituality is a “personal and subjective “as opposed to an impersonal and institutionalized, perspective on religion from a theological perspective Zinnbauer et al (1997). It is a label applied to an enormous variety of beliefs and practices concerned with things of the spirit as opposed to the material Stark et al (2005).
Spirituality assumes the existence of the supernatural, though not necessarily a
god or gods, but it presents a wider connotation of the sacred symbol as a broad
concept. Spirituality embraces a number of beliefs and practices that do not confirm
with traditional Religious people (Heelas 1998). The concepts of spirituality and
Religiousness retain a degree of congruence Zinnbauer et al (1997).
Spirituality is defined from the Religious perceptions as a form belief in god
and ritual in the form of prayer and attendance. Shackley (2002) notes that
congregations of visitors at the churches and cathedrals have significantly declined
due to a consequence of a pressurized modern world that drives some people to seek a
“quick-fix spiritual experience by being a temporary tourist entering a place of
worship for a transient Shackely (2002).
Nevertheless, there is little doubt that the search for the spiritual urge has
become distinct from the search for the Religious urge. Moreover, the concept of
spirituality comes from the constraints of the prescribed beliefs and rituals of
traditional religions. It embraces a significantly broader range of practices, beliefs,
sacred places (Timothy and Conover 2006).
Mathur (2001) demonstrated the term spiritual or spirituality or spiritisim are evidently derived from the word ‘spirit’. The term ‘spirituality’ has been attributed a variety of connotations. Spiritualism in many circles in several writings still seems to be a misunderstood term and generally confused with spiritualism. In philosophy, spiritualism is the opposite concept of ‘materialism’, the doctrine that is ultimately
‘spiritual’ in its nature. In common parlance, the word ‘spiritual’ is used as reverse to the idea contained in material and relates to the realm of ideas, abstraction and quality. In Religious context, the two terms, ‘spiritual’ and religious are used somewhat loosely and sometime as interchangeable words. Spiritualism has been treated as different and distinct dimension of religiosity. Secondly, religion in itself constitutes a specific aspect of culture at par with different other aspects, spiritualism in spite of its various attributes plays a decisive role in the formulation of culture and moulds the various ideas, innovations and cultural expressions in general.
Zaehner (1980) explained the relationship between spirituality, religion and philosophy. There is a move forward into a new epoch of spiritual truth going beyond even the vast synthesis of god-realizations associated with historical and geographical
India. For example, Sri Aurobindo’s thought is the ultimate foundation of his ashram .
It is a synthetic philosophical contribution to the thought of the new age that includes truth of evolution.
Owen (2006) observed that religion and business never overlap each other, but spiritual Tourism combines both. Sacred rituals become commoditized experiences, bought and sold under a presumed benefit for both entrepreneurs and Tourists.
Spiritual Tourism faces problems like identity creation, authentic vs inauthentic
representations of identity and increased competition among cultural resource entrepreneurs.
2.10. CONCEPTUAL FRAMEWORK
The Conceptual framework has been taken from review of literature. The
review of literature is based on indicators such as quality of services, quality of basic
facilities, quality of amenities, safety and security, people and culture and transport
network. From the above literature, it is found that lots of conceptual and empirical
studies have been studied in Pilgrimage Tourism. Basic infrastructures in Pilgrimage
Tourism and cultural motivations in Pilgrimage Tourism and marketing in Pilgrimage
Tourism and Pilgrimage Tourism and its various dimensions concepts and religion s
role in Pilgrimage Tourism and socio economic changes in Pilgrimage Tourism and
Pilgrimages role and its concepts in Pilgrimage Tourism and spirituality role and its
concepts in Pilgrimage Tourism.
CHAPTER III
AN OVERVIEW OF VELANKANNI, THIRUNALLAR & NAGORE
3.0 INTRODUCTION
Tamil Nadu lies in the southern most part of Indian Peninsula bordered by
Puducherry, and the states of Kerala, Karnataka and Andhra Pradesh. It is bounded by the Eastern Ghats in the north, Kerala in the west, the Bay of Bengal in the east and
Indian Ocean in the south. Tamil Nadu is blessed with unique Vegetations, Beaches,
Monuments, Temples, Wildlife Sanctuaries and National Parks. Some of the famous
Temples are located in Tanjore, Madurai, Chidambaram, Rameshwaram,
Kanyakumari, Kancheepuram, Velankanni and Mahabalipuram. The State is also called as the land of Temples and home for many mosques and churches (Winston,
2010). The Tourist Map of Tamil Nadu is presented in Annexure III.
Pilgrimage Tourism has become popular among the people and Tamil Nadu has varied Pilgrimage Tourism destinations to allure tourists from different parts of the world. The present study aims to study the strategies to improve Pilgrimage
Tourism in Tamil Nadu.
This work aims to study the status of Pilgrimage Tourism in Velankanni,
Thirunallar & Nagore. The study focuses on Pilgrimage-Tourist motivators, Tourist profile, problem and opportunities with respect to Accommodation, Accessibility,
Attractions and Amenities. The infrastructural facilities and Pilgrimage Tourism have
been studied from the perspective of promotion of Pilgrimage Tourism in Tamil Nadu and Puducherry. In addition, this study aims to suggest measures to make Pilgrimage
Tourism economically viable and suggest appropriate and effective promotional strategies for promoting Pilgrimage Tourism in the State.
Pilgrimage activities bring enormous economic gains to the local people. The number of Pilgrims visiting the famous Temples in Tamil Nadu is almost equal to the population of Tamil Nadu. The study is an empirical one based on the survey method.
Three places of Tamil Nadu have been identified as the study areas with high positive effects of Pilgrimage Tourism on income, employment and standard of living of local residents. The per capita income at constant price in Tamil Nadu indicates that the growth percent is 4.32 during 2000-01 and 1.73 during 2002-2003. In 2004-05, the growth percent is 0.39 and the growth percent is 5.26 during 2006-07. In 2008-09, the growth percent is 8.07 and the growth rate percent is 10.03 during 2010-11.
3.1. VELANKANNI- A CHRISTIAN PILGRIMAGE CENTER
3.1.1. Location and Background
The maximum and minimum temperature in Velankanni in summer is 36 °c
(97 °f) 29 °c (84 °f) and winter is min. 28 °c (82 °f) 21 °c (70 °f). It was once a tiny village on the coast of the Bay of Bengal and it is now a popular Pilgrim center.
Velankanni is a panchayat town in Nagapattinam district. Annexure II presents
Nagapattinam district. It is located in the shores of Bay of Bengal and it is 350 km from Chennai and 12 km from Nagapattinam. It is officially spelled as Velankanni
(virgin of velia, the town), also spelled as “Velanganni”. It is a very dry place surrounded by full of sea sand. There were trade relations with Rome and Greece.
3.1.2. Topography
Velankanni consists of an area around total 5.5 sq km. The main occupations
of the people are agriculture and fishing.
3.1.3. Temperature & Climate
Temperature is high in the month of April and May. December and January are the coolest months in Velankanni. The daily temperature revolves around 29°c and nights are pleasant, but have heavy wind blows from the sea. Rainfall is experienced during October and November (Riju, 2012).
3.1.4. Transport and Communication
Velankanni is well connected by buses throughout Tamil Nadu. Frequent buses are available from Thanjavur & Thiruchirapalli. Nearest railway station
Nagapattinam. Nearest Airport is Thiruchirapalli & Chennai.
3.1.5. Historical Backgrounds
The Historic shrine at Velankanni offers unique opportunity to the spiritually
oriented devotees. The place has been developed remarkably in the past twenty five
years. Irrespective of caste or creed, a large number of devotees flock to her hallowed
shrine at Velankanni.
During the latter half of the 15th century, a ship sailed from Macao to Portugal
caught in the violent storm in the Bay of Bengal. The ship was washed to the shores
of Velankanni through the blessed Mothers’ powerful intervention. The sailors had
built a chapel in Velankanni as a token of their gratitude. They had chosen to erect with our lady holding the baby Jesus in her left hand and a scepter in her right hand standing majestically on the globe. The history of Velankanni clearly shows that Mary had chosen to establish her throne in the venerable place to shower blessings on humanity
Velankanni was raised to the status of an independent township in 1771. It
became an independent parish as it was founded by Bishop’s Mylapore. Vasco-Da-
Gama followed by Alvara Cabral in 1501 made this place more popular in India and
in Europe. The second expedition brought eight Franciscan missionaries. The
Franciscan missionaries took care of the province of Goa and Mylapore and looked
after Nagapattinam and Velankanni. They perpetuated the memory of their ownership
of the shrine by giving a place of honor to two Franciscan saints, St.Francis of Assisi
and St. Anthony of Padua. However, Velankanni and Nagapattinam were two
important parts of the kingdom of the Vijayanagar Empire.
Velankanni was under the ecclesiastical jurisdiction of the Bishop of the
diocese of Mylapore and it was administered by the Portuguese ‘Padroado’. Under
this system, the Civil Government of Portugal met all the expenses incurred towards
the maintenance of the diocese of Mylapore. The diocese of Mylapore was placed
under the sacred congregation for the propagation of faith under the direct Control of
the Roman pontiff. In 1951, Dom Manuel Guerreiro was appointed the Bishop of
Angola in the province of Mozambique in Africa. The interim administration of the
diocese of Mylapore was temporarily entrusted to Rt.Rev.Msgr.
3.1.6. Socio –Economic Background
The main language is Tamil while people living in the border area speak
Malayalam. The main occupation is fishing. As it is a rural town and Pilgrimage
center, the economy of the holy place is largely determined by the inflow of tourists
followed by the cascading effects of tourism development in the area.
Velankanni spreads to an area of about total 5.5 sq km and its population is
10,827 (2010) in which males constitute 48 per cent and females 52 per cent. The
average literacy rate is 69 per cent that is higher than the national average of 68 per
cent. The male literacy is 75 per cent, whereas female literacy is 64 per cent (Robert,
2010).
3.2. TOURIST ATTRACTIONS IN VELANKANNI
Velankanni is a must-see Pilgrimage center in Tamil Nadu and this sacred
place woos devotees having faith in Christianism. Apart from the shrines and
Churches, there are other attractions that entice visitors to select and visit Velankanni.
Annexure IV exhibits Velankanni Chruch.
3.2.1. The Marian Shrine
The Spirituality of Mary attracts most of the devotees to Velankanni.
Pilgrims have long-cherished desire to have a dharshan of the ‘Holy Land’ and
the miraculous Mother of good health. This lady of good health loves all devotees.
3.2.2. Velankanni – A New Parish
Velankanni was a part of the parish of Nagapattinam, but as Pilgrims began to
pour into Velankanni. Fr. Antonio de Rosario was appointed the first parish priest of
Velankanni. The feast of the new parish of Velankanni was celebrated on the feast of
the nativity of our blessed mother on 8 th September in a grand manner and this procedure continues till today. Michael Francisco Fernandez was in charge of the parish of Velankanni till 1889. In 1952, the new diocese of Thanjavur came into being, and Velankanni became a part of the new diocese.
3.2.3. The Shrine of Our Lady of Health
The Chapel of 24ft by 12ft constructed by the Portuguese was expanded to
79ft by 22ft by expanding the nave of the church. Another 20 feet was added to the
nave of the church in 1920. Besides, two gothic domes were constructed. In 1933,
two new wings were constructed to the right and left of the main altar, meeting the
nave at right angles. A spacious vestry was also provided immediately behind the
altar thus giving the entire sacred edifice the figure of a Latin cross.
Above the centre of the ancient main altar is the miraculous image of Our
Lady of Health. It remained untouched and unaltered as the focal point and cynosure
of every devout Pilgrim’s eyes fall on this image. The magnificent octagonal gothic
dome of strictly geometrical and architectural proportions enhances the grandeur of
the majestic edifice. The shrine of Our Lady was blessed in 1933 on the feast of Our
Lady of Immaculate Conception. The moral support behind all development was then
the parish priest very Rev. Fr. Sebastio Savier Noronha. He attained his eternal
reward on August 21, 1942 and had relentlessly worked to spread the blessings of Our
Lady and was laid to rest in front of Our Lady’s shrine. Rev. Fr. Michael Vincent
Rodriguez beautified ‘ our lady’s tank’ and paved the path for Pilgrims from the
shrine to our lady’s tank.
3.2.3.1. Growth of the Shrine
The renovated altar was blessed by his Excellency, the Bishop of Thanjavur.
The original shrine basilica was unable to accommodate the ever-growing number of
Pilgrims, especially during the festival season. An extension behind the original
shrine basilica (169ft by 55ft) was constructed in 1974. The extension Basilica is
almost a replica of the world famous Marian shrine at Lourdes in France
Rev. Fr. Maria Susai took charge of the parish of Velankanni in 1963. He
began constructing hundreds of room for the convenience of Pilgrims. He put up a
new building for the ‘museum of offerings’ and arranged the offerings in such an
impressive manner during his term of office, the extension of the shrine basilica was
carried out. A straight path from the extension basilica to Our Lady’s tank was erected
during his period. He had been instrumental in bringing out the movie ‘Annai
Velankanni’. Indian Overseas Bank was opened in a new block during his period.
Thomas Vaz erected the Clock Tower at our lady’s tank and properly
constructed the tank. Pilgrims who come to Velankanni make it a point to take water
with them and touch the sacred water from our lady’s tank. Incidentally, many
healings also take place by applying the oil. This oil is popularly known as ‘Our
Lady’s Oil.
Msgr. Thomas Vaz also plastered the concrete covering over the roof of the shrine. Fr. Gabriel introduced four new convents at the shrine to help the Pilgrims.
He has brought in the convents of the sisters of Immaculate Heart of Mary and the sisters of St. Louis Gonzague to look after the spiritual needs of the Pilgrims. His establishment of the convent of the sisters of the missionaries of charity (Mother
Theresa’s convent) is noteworthy. The chapel at Our Lady’s tank, Our Lady of
Health, extension of the museum, an open air auditorium, holy family community hall and new Tonsure Hall were constructed during his period.
Moreover, construction of St. John’s cottage, St. Luke’s cottage, the extension of little flower cottage, St. Assisi cottage, the first floor of St. Joseph’s lodge, St.
Thomas’ quarters’ annexure, St. Xavier’s Tourist halls and Our Lady of Mount
Carmel halls for the accommodation of Pilgrims were also undertaken under his leadership. Our Lady of good counsel home has been put up for the benefit of the staff in order to provide adequate safety to Pilgrims. He was well known for his press apostolate.
3.2.3.2. Fostering Eucharistic and Marian Devotions
Fr. Sammanasu introduced the Eucharistic procession around the shrine on the first Friday of every month. The procession begins at 6.45 in the evening and is followed by the benediction of the Blessed Sacrament. Hundreds of Pilgrims participate in the service.
3.2.4. Adoration & Reconciliation Chapel
The Adoration and reconciliation chapel at the shrine was built as a memorial
of the historic event of the 10 th world day of the sick held at Velankanni. It was blessed by Rev. Dr. M. Devadass Ambrose, the bishop of Thanjavur and opened by the special envoy of the pope, Archbishop Javier Lozano Barragan on February 9,
2003. The chapel had been put up with a view to encouraging Pilgrims to cultivate private devotion to the most Blessed Sacrament. Velankanni has been blessed with two apparitions of the Blessed Virgin Mary.
3.2.5. A Glimpse of the Shrine Basilica
This Marian shrine is an internationally famous Pilgrimage centre and it is popularly known as the ‘Lourdes of the East’. It stands as a beacon in the diocese of
Thanjavur and attracts not only catholic Pilgrims but also people of all religions.
3.2.5.1. Institutions Supported by the Shrine
An institute for Marian studies has been established to impart proper
instruction to priests, Religious and laity on Mariology. Higher secondary school and
a primary school and a boarding Don Bosco home for children have also been
established to provide educational facilities to the needy students. Health care and
social welfare institutes have also been established to provide basic medical
facilities.
3.2.6. Liturgical Timings in the Shrine
First Friday: 06:00 p.m: Mass in Tamil in the lower extension basilica followed by
Eucharistic procession around the shrine; sermon and benediction in Tamil in front of the extension Basilica.
First Saturday: 05:30 p.m: Our lady’s car procession around the shrine from the entrance of the lower extension basilica, followed by ‘blessing of the sick’ ceremony, benediction and mass in Tamil in the lower extension basilica.
09:00 p.m. to 12:00 Midnight : Three-hour adoration to the Blessed Sacrament in the
shrine basilica physically handicapped people, who wish to be blessed with the most
holy sacrament, must get tokens from the father’s house. Tokens are distributed from
10:00 a.m.
3.3. FACILITIES FOR PILGRIMS
Magizhchi Madha lodge was built by Fr. Sammanasu and St. Joseph’s lodge at the main road was extended with 54 rooms, and a new lodge, ‘Infant Jesus lodge’ in front of St. Luke’s lodge near the shrine was put by him and opened by the bishop
1994. Two community hall both at Keelaiyar and Thirumangudi were constructed by
Fr. Sammanasu. These halls are meant for Pilgrims who come by walk all the way from their homes to the shrine. Many Pilgrims walk the whole distance from their home town to the shrine as an act of penance. They usually take shelter at places near a stream where it is cool and where they can have a wash. A large hall was put up by
Fr. Sammanasu for the distribution of ‘holy water’ from our lady’s tank. This hall is
convenient for distributing water to the large number of Pilgrims during the annual feast.
In order to make the booking of rooms convenient for Pilgrims, a booking office was put up in 1992 in front of the town bus station. In 1991, a home for the aged and the abandoned was inaugurated on the southern side of the shrine. An extension of the home for the aged was put up for orphan girls to stay and undertake the manufacturing of coir products like doormats.
3.3.1. Retreat House
The retreat house provides a pleasant atmosphere and all the facilities needed to help people from all walks of life. It is a spiritually uplifting retreat. The retreat centre comprises a spacious conference hall, a beautiful chapel as well as a small private chapel along with 75 rooms with adequate facilities and a dining hall. The participants are provided with decent meals at a moderate rate. Those organizing retreats, prayer services, charismatic retreats and seminars are expected to arrange their own group of participants and facilitators and fix the dates of the retreat or seminar with the director.
3.3.2. Accommodation Facilities
Now-a-days, lodging facilities is a necessity for the Pilgrims due to consistent increase in flow of Pilgrims to the shrine. Fr. Arul Irudayam set up Pilgrims quarters with necessary amenities and constructed a two storied mandap in an area of 44,000 sq feet for Pilgrims. In the spiritual realm, four appreciable developments have been seen at shrine in the last couple of years. They are the establishment of a counseling
centre, a spring of prayer, the history of salvation’s exhibition display and introduction of the liturgy of hours.
3.3.3. Counseling Centre
Most of the Pilgrims visit the shrine for inner healing and for confessing their
past sins. Some of them come for getting relieved from their mental burden. This is
one of the best places to get relieved from all sorts of worries and burden.
3.3.4. Inauguration of Jubilee 2000
The coterie of bishops of Tamil Nadu celebrated the jubilee 2000 at the
Marian shrine at Velankanni. Almost 75,000 people from all parts of Tamil Nadu
gathered at the shrine to celebrate the event.
3.3.5. Common Facilities for Pilgrims
As of now, there are as many as 15 Pilgrim quarters besides the Christ the
King’s Mahal-a gigantic structure with an area of 44,000 sq ft for the free stay of poor
Pilgrims. The other facilities include the mass offering centre, Religious articles book
depot, the Marian book stall, the shrine canteen, a counter for booking rooms, and
open air auditorium and a community hall. The museum of offerings in the shrine
campus bears eloquent testimony to be miracles that take place at the shrine. The
offerings in the museum have been beautifully arranged for Pilgrims to witness the
miracles wrought by our lady’s powerful intercession.
3.4. ROLE FOR SOCIAL RESPONSIBILITY
The Shrine Board has donated money to the Central Railway Authorities for
extension of tracks to Velankanni from Nagapattinam. This route can make journey
more comfortable and safe for the Pilgrims and eventually the flow of Pilgrims has
increased. Due to continuous influx of Pilgrims, 600 more rooms are proposed to be
constructed. 150 rooms are planned to be constructed in first phase.
3.4.1. Tenth World Day of Sick
The tenth World Day of the Sick was celebrated at the shrine of our lady of
Velankanni from February 9 th to 11 th , 2002. With the inspiration and encouragement
of the Pontifical Council for Pastoral Care, Vatican, the Commission for Healthcare of
the Catholic Bishops conference of India and the diocese of Thanjavur organized the
10 th World Day- the Sick at Velankanni.
The delegation from the Vatican comprised 27 members from countries like
Bangladesh, Thailand, Philippines, Malaysia, Singapore, Italy, France, Spain, Peru,
Uganda, Zaire, Kenya, Sri Lanka and India. They came together and shared their
experiences in healthcare and discussed on the new avenues of cooperation and
involvement in the vital ministry of the church.
3.5. THIRUNALLAR AS A PILGRIM DESTINATION
This holy place was previously known with names like, Dharparanyam,
Nagavitanga Puram, Naleswaram, etc. The present Tamil name ‘Nallaru’ means ‘in
the middle as the river, as ‘Nal’ stands for middle. Two rivers (‘Aru’ in Tamil) flow
here, as one flow from the northern side and the other flows on the southern side.
Thiru’ is an honorific signifying holiness.
3.5.1. Location and Background
Thirunallar is a small town in Karaikal in the union territory of Pondicherry.
It is the most noted for the shrine of lord Saturn. The name of temple is Tirunallar
Saniswaran Temple and it is dedicated to lord Darbharanyeswaran, a form of Lord
Shiva. Whenever (Planet) Saturn transits from one zodiac sign to another (an
occurrence roughly every 2.5 years), millions throng this shrine for worship. The
legendary king Nala is said to have been relieved of his afflictions caused by the
malefic influence of Saturn after worshipping Theertams (sacred bathing places).
3.5.2. Topography
Thirunallar consists of area around total 45.8 sq km. It lies in Nagapattinam
district. It is a very dry place. The main occupation is agriculture. Thirunallar is a
place located in the Indian state of Tamil Nadu. Thirunallar is located at the latitude
of 10.926 and the longitude of 79.791. The holy place can be reached by road via
Trichy - Thanjavur - Thiruvarur - Karaikal - Thirunallar or Thanjavur - Kumbakonam
– Thirunallar .
3.5.3. Temperature and Climate
Thirunallar has a mixed climate with hot summers and pleasant winters. Best
period to visit is from October to March. Summers extend from March to May.
Temperature lies in the range of 25c to 40c that make the weather hot and not
preferable for tourism activities. Monsoons offer very little rainfall from June to
September and make the climate ideal for Tourist activities. Winters extends from
December to February. Winters are pleasant with temperature ranging from 20c to 30 c. Tourist inflow is huge at festivals seasons.
3.5.4. Socio-economic Conditions
People of Thirunallar largely depend on agriculture and sea fishing.
Thirunallar spreads to an area of about total 45.8 sq km. The total population is
33,720, out of which Hindus are 21600, Muslims and Christians are 7700 and 4420
respectively the sex ratio is distributed as 1021 females per 1000 males. Thirunallar
has an average literacy rate of 73 per cent that is higher than the national average of
59.5per cent. The male literacy is 79 per cent as against female literacy is 68 per cent
in Thirunallar.
3.6. TOURISM ATTRACTIONS AT THIRUNALLAR
The name inspires ‘Saturn’ or ‘Sani’ and literature and custom has painted
Lord Saturn as a malevolent planet in terrifying colors responsible for all the disasters
in human life. There are many special features associated with Saturn, among the nine
planets worship. An old proverb declares “there is none who gives as much as Lord
Sani and none who causes ruin as much as Lord Sani.” Lord Sani is both an
unparalleled benefactor as well as a grim destroyer.
It is a unique Temple and holy place of Thirunallaru. It is a beautiful spot
surrounded by lush green agricultural fields all around. One can reach the route from
Mayuram to Karaikkal. It is situated on the highway from Kumbakonam to Peralam.
Rivers, tanks and canals. It not only gladdens the heart of devotees, but also quenches their thirsts. The Temple of Sani Bhagavan adorns the centre to the town. The
Sannidhi (sanctum sanctorum) houses Lord Sani facing to the east direction.
3.6.1. Fairs and Festivals
On Uthirattadhi of Vaikasi month, the holy flag is hoisted and a grand festival
is conducted for 18 days. Visaka Threetham day is special in significance. It is the
biggest festival, on the last day the festival of god manifesting himself to a shepherd is
celebrated with pomp. On the full moon day in Purattasi, the festival of lord Indra
worshipping god Thiagesar is celebrated on the full moon day in Margazhi month,
people come forward to serve free food to the poor. Moreover, during Prodosham,
Shukravaram, Vinayaka Chathurthi, Navarathri, Vishnu in Chitrai Month and Vishnu
in Aippasi month, special festivals are conducted and Special Poojas are offered.
3. 6.2. Glory of the Tanks (Theertham)
The Temple has 13 theerthams (sacred water tanks) and Theerthams can only be identified known as Nala Theertham, Brahma Theertham, Saraswathi Theertham,
Agasthiar Theertham and Amsa Theertham. Annexure VII shows the holy Pond of
Thirunallar Temple.
3.6.3. Structure of the Temple
The main tower is Raja Gopuram and is Sri Dharparanyeswarar Sannidhi.
The lord has many names Adipureeswarar because Brahma worshiped to get
salvation. The Temple is situated amidst bushes of Kusa Grass; Nallarar because Nala
offered worship and got everything back and Sri Nagavidangar. Every one voluntarily starts their prayers “on lord, by their Zodiac Sign Rasi, likes seven and half year’s Sani of the eighth place, mortal deadly Sani or Ardhashtama Sani, to go away from their life and be kind to them, in particular devotees offer a lamp with the sesame along with blue colour flowers along with the recitation of their holy name.
Annexure V portrays the structure of Thirunallar Temple.
Daily Pujas worship is offered six times as per the custom. It includes Usha
Kalam, Kalaiandhi, mid-day prayer, Second Kalam and Ardhajamam. Lord
Saturn is offered prayers five times in a day. On Saturday, which is a special day for holy bathing worship prayers etc., devotees perform darshan with payment. Lord
Saturn is enthroned on a golden crow.
3.7. RELIGIOUS IMPORTANCE OF THIRUNALLAR
3.7.1. Incarnation of Sani Bhagavan
To Lord Surya (the sun) and his consort Sagya Devi alias Sanchika were born
three children Vaivas – Vatha Mahu, Yama (God of Death) and Yamuna (the sacred
river goddess). Sanchika could not endure the intense heat of her husband. She
decided to go back to her father’s house. She transformed her own shadow into a
beautiful damsel called Chaya Devi and left her behind with her husband.
3.7.2. Ill-Effects of Sani
Ravana prayed Lord Sani for overcoming adverse situations. Ravana also
prayed Lord Sani for having a son who can have a long life and rule for the fourteen
worlds.
3.7.3. Thiru Nallaru Saturn’s Transit
Saturn’s transit means that the planet Saturn has moved from one zodiac sign to the next. According the zodiac sign under which one is born, it may cause good on evil effects. If one worships Lord Sani on that particularly where
Saturn’s movement occurs the evil effects will be less and the good ones will increase, that is why people throng to visit. The transit festival of Saturn is celebrated in Thirunallaru once in two and half years according to the number
28 almanac with cobra picture.
3.7.4. A Brief on Sani
Sani has only one face with other names like Mandharan, Pinimukhan, Savuri
Mudumagan ect. Sani married Neela and had a son called Guligan by her.
Some holy books mention the crow as his Vahanam (vehicle) while some others give this Honour to the eagle. Sani is blue complexioned and his hair is in plaits. He is fond of dark (black) colour. He wears a garland of blue gems and has a black Binidi on his forehead. He is cruel by nature. He has the strength of the male and the softness of the female . Annexure VI exhibits the image of Lord Saneswara Bagwan .
3.8. NAGORE- A MUSLIM SACRED PILGRIM CENTER
Our Hazarath to a particular spot namely Quthub sat in “Khalwath” in Nagore
(in Tamil Nadu). This sacred spot is presently known as “Chilladi”. “Chilla” in
Persian language means 40 days of mediation in solitude. The appearance of
Hazarath Khilr (Alai) before our Hazarath revealed that there was a building in
Nagore buried underneath a sand dune. Accordingly, the servants dug out the particular spot and an ancient building with a dug well was found. Now the old
building is called “Muthubakh”. It is situated in the north-eastern side of the Dargha.
Hazarath Khilr (Alai) pointed out that Allah had ordinate this place to be our
Quthub’s adobe during his stay at Nagore. Annexure VIII presents the image of
Nagore Darga.
3.8.1. Location & Background
Nagore is located approximately 16 km south of Karaikal and 4 km north of
Nagapattinam. It has a population of approximately 90,000. The prime attraction is the renowned a five-century old Nagore Dargah, a revered place of all faith. It is an old Islamic Shrine attracting millions of Pilgrims to this land irrespective of caste, creed and religion.
3.8.2. Topography
Nagore consists of area around total 21.12 sq km. Main occupation is agriculture. It is located in an altitude from the sea level and the rainfall is 350mm season throughout the year.
3.9. TOURISM ATTRACTIONS
3.9.1. Five Minarets
Ebrahim Khan Sahib of Jinji built the First Minaret (Minara) according to a
vow. That Minarat is known as “Sahib Minara.” The height is 77 feet. Jinji Ibrahim
Khan also built a dome in the centre of the Dargha. So it is called Nadu Mandapam.
The year of construction was 1055 Hijiri. This Minaret was constructed by Nalla
Sayeed Maricar of Nagapattinam. This Minaret is located at the head side of our
Qutub’s Rowla Shariff. It is called Thalaimattu Minara height is 93 ½ feet year of
construction was 1100 Hijri. Peer Nainar a friend of Nagapattinam Nalla Syeed
Maricar at Malacca built the third minaret. This is called Muthubaq Minara. This minaret was built near Muthubaq. The height of this Minaret is 93 ¼ feet. It was built in Hijri 1110 th year.
Justice Dawood Khan of Parangi Pettai wanted to construct a minaret as his
offerings and he built the fourth minaret. This minaret is called “Ootu Minara”. Its
height was 80 feet. The year of construction was Hijiri 1128.
Thanjavur was under the rule of Maratha Kings (Maharashtrains). It was the
time when Maratha King Prathap Sing was the monarch of Thanjavur. He prayed to
our Quthub and took a vow that he would build a monument if he was blessed with a
son. He was blessed with a male child. The child was named Thulasi (later known as
Thulasi Maharaja). He undertook a massive construction and the big minaret took
shape.
He raised the present massive Minaret. This huge structure is presently known
as “Big Minara”. The unique feature of this Minaret is that it has the Maharastrian
architectural design with four sides, while retaining the Islamic pattern of architectural
design of a pucca minaret. It was built in 1177 hijiri year. The height of the Minaret
is 131 feet. It is taller than the other four Minarets.
3.9.2. Peer Mandapam
This building was built by the Dutch authorities who ruled Nagapattinam .
This Mandapam is located inside the premises of Dargha Shariff. Annexure IV shows the image of the holy tank at Nagore.
3.9.3. Dargha Shariff
Nagore Dargha has four main entrances namely Alankarea Vasal in west,
Thalaimattu Vasal in north, Kilakku Vasal in east and Kalmattu Vasal in south. The
total area of Dargha is 1, 94,790 square feet. The other buildings of Dargha were
constructed by different kinds of people in different times. Then the Maratha king of
Thanjavur endowed the village called ‘Elakadambanoore’ as his inam. Then Thulasi
Maharaja presented 14 other villages to Dargha as his Inam.
3.9.4. First Kandoori Festival
In the next year, the first day of Jamathul Akhirth four sects of fakirs arrived at
Nagore Hazarath Yousuf Sahib received them warmly and provided them with food
and shelter. On the first day of Jamathul Akhir the flag is hoisted by the staff. The
ceremony will last for 14 days. In the 10th day Hazarath Syed Mohamed Yousuf
Sahib (R.A.) will be anointed with sandal paste on the Mazare Shariff sacred tomb.
The residents of Nagapattinam bring a pot containing sandal paste in “Koodu”
(Thabooth). On the 9th day evening, the Dargha is decorated with lights. When the
‘Koodu’ approached the site near ‘Muthubaq’ the pot containing sandal paste is
received and carried into the rowla Shariff. Then Hazarath Syed Mohamed Yusuf
sahib (R.A) anointed the sandal paste on the sacred tomb. Then he coveres it with a piece of pure white cloth. From the next year onwards the residents of Nagapattinam brings the flags in a procession to Nagore that is hoisted marking the beginning of
Kandoori festival that lasts for 14 days.
Accordingly the same custom is followed still now. After taking part in the
ceremonies, the disciples take leave of Hazarath Yousuf Sahib (R.A). They are
provided with cash and kind on the eve of departure by Hazarath Yousudf Sahib
(R.A). Usually, they come on a camp for a month and receive “barthi” (cash and
kind).
The anniversary of the holy saint is celebrated every year, for 14 days
commencing from the first day in the month of Jamathul Akhir Hijiri year. The
festival (urs) is known as the grand Kandoori festival which attracts hundreds of
Pilgrims from Ceylon, Burma, Malaysia, Singapore, Arabia, Dubai and other
countries.
3.10. RELIGIOUS IMPORTANCE
3.10.1. Miracles
Since his birth, our Hazarath performed several miracles. Diseased people
were flocking towards the abode of Hazarath and went after getting their wishes
fulfilled and their diseases cured. Hazarath explained that it was a miraculous bowl
which would supply sufficient food for all of them he added that the persons that had
appeared were no other than adham and harva (Alai) (Adam & Eve)
3.11. TOURIST ARRIVALS & FOREIGN EXCHANGE EARNINGS
3.11.1 Domestic Tourist Arrivals in Tamil Nadu
Tamil Nadu is one of the top domestic tourism destinations in India. The State
is gifted with enchanting tourism places of interest along with outstanding transport
network and accommodation facilities at the tourism destinations. Apart from
enjoying the advantage of one of the gateways of India for the foreign tourists,
domestic tourists also visit the state in large number due to its proximity to Tirupati in
Andhra Pradesh. Tirupati is the first domestic tourism destination in respect of
attracting domestic tourists. Furthermore, the total domestic tourist arrivals to Tamil
Nadu are presented in Table 3.1.
The State received 168.20 lakhs domestic tourists in 1998 and it is a 5.2 per
cent growth compared to the domestic tourist arrivals in 1997. It is surprised to see a
growth of 13.4 per cent and 15.4 per cent in 1999 and 2000 respectively. There was a
sudden nosedive of domestic tourist arrivals in 2001 due to the several socio-political
risk factors in India. The State could revive from the tumble of domestic tourist
arrivals in 2002 with 14.0 per cent rise. The year 2006 witnessed a growth of 18.0 per
cent (462.31 lakhs domestic tourists) as compared to the year 2005 during which the
growth was only 7 per cent. Furthermore, the state experienced 18.8 per cent growth
in domestic tourist arrivals in 2009 and this is the highest growth that the State could
witness from 1998 to 2010.
TABLE 3.1
Domestic Tourist Arrivals in Tamil Nadu (in Lakhs)
Year Domestic Tourist % Increase
Arrivals
1998 168.20 5.2
1999 190.67 13.4
2000 220.11 15.4
2001 236.47 7.4
2002 269.60 14.0
2003 309.04 14.6
2004 366.27 18.5
2005 391.95 7.0
2006 462.31 18.0
2007 526.43 13.9
2008 563.03 7.0
2009 668.80 18.8
2010(p) 740.21 10.7
Source: Official Records, Department of Tourism, Government of Tamil Nadu
3.11.2. Foreign Tourist Arrivals in Tamil Nadu
Tamil Nadu is a fascinating state with innumerable attractions enticing foreign tourists from different parts of the world. One of the main entry points is Chennai, the capital of the State. It is the airport that receives highest number of foreign tourists in
Southern Indian States. As such, foreign tourists land in Chennai and get dispersed to several other destinations within in Tamil Nadu and other key destinations in Andhra
Pradesh, Kerala, Karnataka and Puducherry.
While interpreting the foreign tourist arrivals to State from 1998 to 2010, it is inferred from Table 3.2 that there was an increase of 0.7 per cent in 1998 as compared to the previous year. However, there was an increase of 5.3 per cent in 1999. Barring the year 2001, 2002 and 2009, the State witnessed positive growth in foreign tourist arrivals during the period given in the table. Moreover, the State could receive highest number of foreign tourists in 2003 that is 6.71 lakhs and 17.85 lakhs in 2010 respectively. Nevertheless, there was growth in foreign tourist arrivals from 2003 to
2010, excepting a marginal fall in growth in 2009. Thus, it may be interpreted that
Velankanni, Nagore and Thirunallar can attract more foreign tourists when there has been a significant growth in foreign tourist arrivals in the last several years.
TABLE 3.2
Foreign Tourist Arrivals in Tamil Nadu
Foreign Tourist Year % change Arrivals
1998 5.54 0.7
1999 5.83 5.3
2000 5.89 1.1
2001 5.44 -7.8
2002 5.16 -5.1
2003 6.71 30.1
2004 8.36 24.6
2005 9.95 19.0
2006 11.75 18.1
2007 13.26 12.8
2008 14.38 8.5
2009 14.37 -0.1
2010 17.85 24.2
Source: Official Records, Department of Tourism, Government of Tamil Nadu
3.11.3. Domestic Tourist Arrivals in Velankanni, Nagore and Thirunallar
Apart from attracting foreign tourists, Velankanni, Nagore and Thirunallar
have been attracting domestic tourists from the various states of India. It is quite
obvious for the religious tourists who are bound to perform several rituals and
offerings as per traditions and customs. As it is seen from Table 3.3, these three places
have not attracted domestic tourists in large number rather the places have become
popular for the day visitors or excursionists, who do sojourn at the pilgrimage places
and visit for religious obligations. The other reasons may be attributed to limited
accommodation facilities at the sites for which visitors have return home on the same
day. This is the reason why, the number of visitors at three sites is abysmally low as it
is not expected to happen given the religious and pilgrimage importance of the places.
While analyzing the secondary data collected from the official records of
Department of Tourism, Government of Tamil Nadu, two important trends have been
traced out from the year-wise data presented in the table from 2000 to 2010. As far as
Nagore is concerned, there has been gradual growth of domestic tourist arrivals and
the percentage of annual growth has a variation from 0.36 in 2005 to 48.3 per cent in
2002. This further explains that there is a fluctuation of growth between 2000 and
2010. At the same time, Velankanni received 1.76 thousand domestic tourists in 2000
and it increased to 9.21 thousands in 2010. The growth of domestic tourist arrivals
became negative in 2005, 2008 and 2009. The year 2003 witnessed the highest
percentage of growth of domestic tourist arrivals (49.07%). Similarly, Thirunallar is a
Hindu pilgrimage site located in Karikal – one of the enclaves of the Union Territory
of Puducherry. This pilgrimage site received 2.21 thousands domestic tourists in 2000
and it increased to 7.10 thousands in 2010. The increase is not so significant when the potential of the place as pilgrimage center is taken into consideration. Apart from the year 2009, there was positive growth in the annualized domestic tourist arrivals from
2000 to 2010. It is however inferred from the domestic tourist arrivals that these three pilgrimage sites have not become an overnight destination for the pilgrims or tourists.
TABLE 3.3
Domestic Tourist Arrivals in Velankanni, Nagore and Thirunallar (In
Thousands)
DTAs % of DTAs % of DTAs % of Year (Nagore) Growth (Velankanni) Growth (Thirunallar) Growth
2000 1.23 1.76 2.21 2001 1.79 44.9 2.79 58.3 2.34 6.06 2002 2.65 48.3 3.95 41.3 2.42 3.07 2003 2.90 9.15 5.88 49.07 3.50 44.7 2004 3.99 37.7 8.59 46.02 3.57 1.97 2005 4.00 0.42 7.16 -16.6 4.61 29.2 2006 5.05 26.0 7.90 10.3 4.78 3.60 2007 6.68 32.1 8.03 1.56 5.57 16.4 2008 7.97 19.2 8.90 -10.9 6.00 7.80 2009 8.98 12.7 8.99 -0.96 6.99 -16.5 2010 9.01 0.36 9.21 2.52 7.10 1.61 Source: Official Records, Department of Tourism, Government of Tamil Nadu
3.11.4. Foreign Tourist Arrivals in Velankanni, Nagore and Thirunallar
Velankanni, Nagore and Thirunallar symbolize the sacred places for Hindu,
Muslim and Christian community people respectively. These holy places not only attract the domestic tourists in large number but also woo foreign tourists from different continents. Foreign visitors from Middle East countries and other Muslim countries visit Nagore as it is one of the sacred places for Muslim pilgrims. Similarly,
Christian pilgrims from France, Germany, USA, UK, Canada and other countries visit the holy places of importance in Velankanni. At the same time, Hindu pilgrim.
It is seen from Table 3.4 that foreign tourists visit the three holy places regardless of their pilgrimage interest and motivation or religion. While comparing the foreign tourist arrivals across the three places, Thirunallar has received the highest foreign tourists as compared to Velankanni and Nagore. However, Velankanni received more foreign tourists from 2003 to 2006 as compared to Thirunallar. On the other hand, Nagore receives least numbers foreign tourists while comparing the status of the other two places. Apart from the marginal fluctuations in the growth of foreign tourist arrivals, Velankanni witnessed a two-digit from 2002 and 2005 and the year
2003 experienced a three digit growth of 120.13 per cent in foreign tourist arrivals.
The year 2002 and 2006 witnessed a downfall in the growth of foreign tourist arrivals in Velankanni and Thirunallar.
TABLE 3.4
Foreign Tourist Arrivals in Velankanni, Nagore and Thirunallar ( In
Thousands)
Year Nagore % of Velankanni % of Thirunallar % of
Growth Growth Growth
2000 .872 2.36 8.98 4.82 4.47
2001 .959 9.97 2.57 8.89 5.04 13.43
2002 .816 -14.91 3.03 17.89 4.36 -12.68
2003 .884 7.69 6.67 120.13 4.62 5.96
2004 1.12 26.69 7.37 10.49 4.95 7.14
2005 1.47 31.25 8.59 16.55 5.73 24.64
2006 1.50 2.04 7.17 -16.53 6.20 8.20
2007 1.60 6.66 7.19 0.278 8.82 42.25
2008 1.61 0. 625 7.24 0.70 9.00 20.63
2009 1.70 5.59 7.29 0. 36 9.08 0.888
2010 1.71 0.588 7.33 0.548 9.11 0.333
Source: Official Records, Department of Tourism, Government of Tamil Nadu
3.11.5. Foreign Exchange Earnings in Tamil Nadu
Table 3.5 exhibits the foreign exchange earnings from Tourism in Tamil
Nadu. The State is one of the top leading domestic and inbound tourism destinations in India. Table 3.4 presents the year-wise earning of foreign exchange from the expenditures of foreign tourists. This 31-year data clear presents the magnitude of
tourism development and activities that have taken place in Tamil Nadu for which the increase of tourism revenue has increased from Rs. 32.5 crores in 1970-71 to Rs.
12011.5 crores in 2010-11. Even though the significant growth of foreign exchange earnings from tourism has been registered, but it has taken more than 30 years to do reach the milestones.
TABLE 3.5
Foreign Exchange Earnings from Tourism in Tamil Nadu
Year (Rs. in Crores)
1970-71 32.5 1972-73 189.6 1974-75 1166.3 1976-77 1063.9 1978-79 1130.6 1980-81 1225.0 1982-83 1300.0 1984-85 1189.1 1986-87 1606.6 1988-89 1856.1 1990-91 2054.0 1992-93 2386.0 1994-95 2612.5 1996-97 4892.0 1998-99 6060.0 2000-01 6970.3 2002-03 7423.8 2004-05 9150.3 2006-07 10231.8 2008-09 10879.6 2010-11 12011.5 Source: Official Records, Department of Tourism, Government of Tamil Nadu
References
1. http://www.holidayiq.com. accessed on 10.5.2010
2. http://www.holidayiq.com.velankanni-overview.html. accessed on 20.10.2013.
3. http://tripsguru.com/places/velankanni/.accessed on 17.10.2009
4. http://blessingsonthenet.com/ velankanni. accessed on 23.7.2009
5. http://www.holidayiq.com/velankanni-mata-.html.accessed on 31.01.2012
6. http://www.holidayiq.com/velankanni.html.accessed on 02.03.2010
7. http://www.velankannichurch.com/.html. accessed on 20.10.2009
8. http://richardarunachala.wordpress.com/accessed on 01.03. 2011
9. http://www.indianmirror.com/velankanni-church.html accessed on 28.03.2011
10. http://www.traveladda.com/southindia/tamilnadu/cities/velankanni.html.
accessed on 19.05. 2011
11. http://www.vailankannishrine.org/ accessed on 30.07.2011.
12. http://www.mustseeIndia.com/vailankanni-weather accessed on 01.08. 2011
13. http://www.vailankannishrine.org/history.php accessed on 01.03.2011
14. http://www.velankannichurch.com/pages/historyofvailankanni/historyofvailan
kanni.html. accessed on 09.04. 2011
15. http://www.winentrance.com/generalknowledge/churchesindia/velankanni-
church.html. accessed on 20.05. 2011
16. http://www.winentrance.com/generalknowledge/churchesindia/Velankanni-
church.html accessed on 16.06. 2011.
17. http://www.indiamart.com/thetravel-planet/velankanni.html accessed on
19.06. 2011
18. http://www.webIndia123.com/city/kerala/kollam/destinations/churches/velank
annimatha.htm. accessed on 21.07. 2011.
19. http://www.vailankannichurch.org, vailankannishrine.org,hurchnewssite.com,
velankannichurch.com. accessed on 30.07. 2011.
20. http://www.indianmirror.com/temples/velankanni-church.html.accessed.on
14.07. 2010.
21. http://www.p4panorama.com/panos/vailankanni/aboutvailankanni.html.access
ed on 19.08. 2010.
22. http://www.velankanni.in/church.html. accessed on 11.08. 2011.
23. http://www.everyculture.com/ja-ma/macau.html.accessed on 14.08. 2011.
24. http://www.tanjorediocese.org/parishnagapattinam.php.accessed on 19.08.
2011.
25. http://www.nagapattinam.tn.nic.in/church.html.accessed on 21.09. 2011.
26. http://www.churchnewssite.com/portal/?p=24590.accessed on 23.09. 2011.
27. http://www.travelnlife.com/2011/08/Velankanni-shrine-our-lady-of-health/.
accessed on 30.09. 2011.
28. http://mgm-hotels.com/index.php/Velankanni-facilities. accessed on 04.10.
2011.
29. http://www.indianmirror.com/temples/velankanni-church.html.accessed.on
27.10. 2011.
30. http://www.hindu.com/2008/08/25/stories/2008082555040600.htm.accessed.o
n 07.11. 2011.
31. http://www.vailankannishrine.org/retreathouse.php. accessed on 12.11. 2011.
32. http://www.alltravels.com/India/tamil-nadu/Velankanni/photos/current-photo-
4968355. accessed on 28.12. 2011.
33. http://www.meracareerguide.com/questions/annai-Velankanni-college,
tholayavattam. accessed on 18.02. 2012.
34. http://wikimapia.org/5140817/adoration-reconciliation-chapel.accessed on
29.03. 2012.
35. http://www.geolocation.ws/v/i/5282464602644501217.528246828423935662
6/adoration-reconciliation-chappel/en. accessed on 18.04. 2012.
36. http://tourism.webIndia123.com/tourism/pilgrimcenters/churches/velankanni/a
ccommodation.html. accessed on 22.05. 2012.
37. http://www.nethajimercyhome.org/educationaltour.html.accessed on 29.06.
2012.
38. http://www.velankanni.in/church.html. accessed on 18.07. 2012.
39. http://www.lensnlight.smugmug.com. accessed on 24.07. 2012.
40. http://www.whatsonIndia.com/whatsontv/program/Velankanni_live.aspx.
accessed on 10.08. 2012.
41. http://www.cr.Indianrailways.gov.in/viewdetail.jsp?lang=0&dcd=753&id=0,4,
268. accessed on 18.08. 2012.
42. http://www.Velankannichurch.in/mass-timings.php. accessed on 27.08. 2012.
43. http:// basilicaofourladyofgoodhealth/. accessed on 01.09. 2012.
44. http://ourladyofgoodhealth.com accessed on 8.09. 2012.
45. http://saneeswarantemple.blogspot.in. accessed on 21.08. 2012.
46. http://templesoftamilnadu.co.in . accessed on 2.09. 2012.
47. http://karaikal.gov. accessed on 3.06. 2012.
48. http://www.dinamalar.com. accessed on 12.03. 2012.
49. http://www.mustseeindia.com/thirunallar. accessed on 1.07. 2011.
50. http://www.onefivenine.com/india/trace/weatherforecast/karaikal/thirunallar.
accessed on 18.04. 2012.
51. http://www.indiamapped.com/temperature-and-weather-forecast/pondicherry/
thirunallar-commune-panchayat/. accessed on 29.05. 2012.
52. http://www.southindiaholidaytours.com/thirunallar-Temple.html.accessed on
17.03. 2011.
53. http://vasthurengan.com/hindu-temples/shiva-temples/navagraha-
temples/thirunallar-temple-festivals. accessed on 18.09. 2011.
54. http://www.thirunallarTemple.org/thirunallar-festivals/. accessed on 22.10.
2009.
55. http://www.thirunallartemple.org/. accessed on 23.12. 2012.
56. http://www.southindiaholidaytours.com/thirunallar-Temple.html. accessed on
30.03. 2010.
57. http://Templesoftamilnadu.co.in/thirunallar. accessed on 26.02. 2011.
58. http://www.tamilspider.com/resources/6140-Thirunallar-Saneeswaran-
Temple-in-tamilnadu. accessed on 2.08. 2011.
59. http://validme.in/blogs/Temples/Tamil-Nadu-Temples/Thirunallar-
Saneesvaran. accessed on 21.12. 2012.
60. http://www.nagoredargha.com/. accessed on 2.11. 2011.
61. http://www.mustseeindia.com/Nagore. accessed on 09.10. 2012.
62. http://en.wikipedia.org/wiki/Nagore Durgha. accessed on 01.09. 2011.
63. http://www.nagoredargah.com/. accessed on 21.03. 2012.
64. http://www.nagoredargha.com/. accessed on 1.08. 2011.
65. http://nagoresaint.weebly.com/. accessed on 19.02. 2012.
66. http://www.mustseeindia.com/Nagore-weather. accessed on 29.07. 2012.
67. http://nagoredargha452urus.blogspot.in/. accessed on 01.09. 2012.
68. http://www.traveladda.com/. accessed on 19.04. 2012.
69. http://www.nagoredargha.com/informations/short-history. accessed on 01.10.
2012.
70. http://www.traveladda.com/weather/southindia/tamilnadu/nagore weather.html
accessed on 29.05. 2011.
71. http://www.kyero.com/weather/33735-nagore-weather. accessed on 20.011.
2012.
CHAPTER IV RESULTS AND DISCUSSIONS
4.0. INTRODUCTION
The decision of tourists to visit Pilgrimage destination is motivated by
several indicators that consist of quality of services, basic facilities, amenities, safety
and security, transport network and services as the pull factors to attract to stay and
enjoy the various attributes of destination. It is a complex two-way process involving
factors that motivations of tourists and destination attributes are determined
significantly. It is highly noticeable that the current trend of travel motivation is more
specific towards indicators explaining tangible and intangible characteristics of
Pilgrimage Tourism destinations. However, the new-age visitors tend to be more
oriented for quality of services at the Pilgrimage Tourism places. As a result, these
types of destinations are also geared up with facilities and amenities along with
improved service quality to make the stay and visit of Pilgrimage visitors more
comfortable, enjoyable and memorable. Conventionally, it is Pilgrimage Tourism
business that directly or indirectly provides income and employment to local people,
thereby fostering host-guest relations.
Similarly, Pilgrimage Tourism is a major motivation contributing to undertake
travel to the safe and religious shrines or places for varied Pilgrimage activities with
the primary purpose of fulfilling own desire or the desires of family members and
friends. It is a means for seeking mental peace along with doing the spiritual and
religious duties. The logical relationship among Pilgrimage and Tourism is
established for good as both are a complementary to each other in true sense. It is
from the perspective of sustainable relationship that reflects the needs for visiting religious places of interest. Pilgrimage Tourism destination is generally prepared to ensure the quality of services, basic facilities, transport network and services, amenities and safety and security. Apart from giving utmost important for creating and maintaining accessibility, amenities and activities, systematic arrangement for offering prayers or performing traditional rituals at the shrines ensures the smooth and hassle free darshan of deities. Thus, it is the Pilgrimage destination attractiveness
that pulls Tourists after matching their travel needs of religious oriented tourists.
The study is intended to focus on the behavior of Pilgrimage Tourists in
general concerning the travel motivation for Pilgrimage Tourism. It makes an attempt
whether Velankanni, Nagore and Thirunallar as Pilgrimage Tourism destinations meet
the Pilgrimage Tourist needs or not. The preferences of Pilgrimage Tourists on travel
motivations in ‘particular’ and Pilgrimage Tourism operators on the destination
attributes in ‘general’ are analyzed and interpreted to find the Pilgrimage Tourism
potentials in Tamil Nadu. The study further analyses the key variables as primary
motives, duration of stay, frequency of visit, sources of information, types of
accommodation, Tourist activities, health activities, quality of services, basic
facilities, amenities, safety and security, people and culture, transport network and
attractiveness along with the factors helping pilgrims perform religious obligations.
The Primary data collected from Pilgrimage Tourists through structured
questionnaires have been analyzed to explain objectives determined for the study. The
analysis is divided into two parts: The first part focuses on the analysis of
demographic data through cross tabulation and the second part includes specific
opinions on several aspects from respondents (Pilgrims or Tourists) through Mean,
Standard Deviation, , t test, ANOVA , Pearson Chi-Square, Lambda and Friedman
Rank test. Nevertheless, the opinions pilgrimage Tourists differ from person to person based on the preferences for basic facilities, amenities and services along with variables explaining the religious obligations.
4.1. ANALYSIS OF DEMOGRAPHIC DISTRIBUTIONS
Demographic background of Pilgrim-Tourists is an important source for
investigating the interest and motivation on religious and pilgrimage places of
interest. It includes age, gender, marital status, education, income, expenditures,
family size, occupation, language, nationality, etc. All these variables implicitly and
explicitly uncover many hidden facts of a traveler or pilgrim. This has simplified the
analysis and inference on the problems and objectives of the research study.
4.1.1. Category of Age and Key Demographic and Travel Motivational Variables
Table 4.1 shows that as many as 368 male Tourist respondents were
interviewed for the study as against 132 female respondents. Across the three groups
of respondents by age, it consists of 168 (33.6 %) of below 25 years, 251 (50.2 %) of
26-50 years and 81 (16.2 %) respectively. Out of the total sample respondents,
majority of the respondents 368 (73.6 %) were male, followed by 132 (26.4%) were
female. It may be interpreted that male tourists visited more (73.6%) when it is
compared with female tourists to each of the religious site. However, it is found that
a total of 50.0 per cent of female tourists ( out of 132) belonging to 26-50 travelled
Velankanni, Thirunallar & Nagore as compared to other age groups.
TABLE 4.1 Category of Age Vs Gender
Gender Category of Total Age Male Female Below 25 116 52 168 (69.0%) (31.0%) (100.0%) 116 52 168 (31.5%) (39.4%) (33.6%) 26-50 185 66 251 (73.7%) (26.3%) (100.0%) 185 66 251 (50.3%) (50.0%) (50.2%) 67 14 81 51 & Above (82.7%) (17.3%) (100.0%) 67 14 81 (18.2%) (10.6%) (16.2%) Total 368 132 500 (73.6%) (26.4%) (100.0%)
Table 4.2 presents the category of age across marital status of Tourist respondents who visited Velankanni, Thirunallar & Nagore . Across the three groups of respondents by age, it consisted of 168(33.6 %) respondents with below 25 years of age, followed by 251 (50.2 %) 26-50 years of age and 81 (16.2 %) 51 and above. Out of the sample respondents, majority of the respondents 341 (68.2 %) were married, followed by 111 (22.2%) were unmarried and 48 (9.6%) were bachelor and spinster respectively. It may be found that married persons (68.2%) are travelling as against unmarried (22.2%) and bachelor (9.6%). It may be interpreted that Velankanni,
Thirunallar & Nagore have been attracting pilgrims with different marital status for the fulfillment of religious desires and obligations. Further, the decisions to visit religious site is a function of one’s socio-cultural background. As it is found that majority of they are married respondents and people generally prefer to visit the religious shrines for offering prayers for themselves and other family members after their marriage.
TABLE 4.2
Category of Age Vs Marital Status
Marital Status Category of Total Age Married Unmarried Bachelor
59 83 26 168 Below 25 (35.1%) (49.4%) (15.5%) (100.0%) 59 83 26 168 (17.3%) (74.8%) (54.2%) (33.6%) 208 26 17 251 26-50 (82.9%) (10.4%) (6.8%) (100.0%) 208 26 17 251 (61.0%) (23.4%) (35.4%) (50.2%) 74 5 81 2(2.5%) 51 & Above (91.4%) (6.2%) (100.0%) 74 5 81 2(1.8%) (21.7%) (10.4%) (16.2%) Total 341 111 48 500 (68.2%) (22.2%) (9.6%) (100.0%)
Table 4.3 illustrates the distribution of monthly income of three categories of respondents. The distribution consists of 223 (44.6%) with monthly income of Rs.10,
000, followed by 166 (33.2%) with a range of income between Rs. 10,001 and Rs.20,
000 and 111(22.2%) with Rs.20,001 and above. It is found that that tourists with the monthly income below 10,000 (44.6%) do visit more in number to Velankanni,
Thirunallar & Nagore as compared to the income of Rs. 10,001-20,000 and 20,001 and above. It may be interpreted that people with low income seem to take all kinds of pains and strains to visit the religious places as it largely happens in case of these three holy pilgrim centers.
TABLE 4.3
Category of Age Vs Monthly Income
Monthly Income Category of Total Age 20,001 & Below 10,000 10,001-20,000 Above Below 25 108 43 17 168 (64.3%) (25.6%) (10.1%) (100.0%) 108 43 17 168 (48.4%) (25.9%) (15.3%) (33.6%) 26-50 95 99 57 251 (37.8%) (39.4%) (22.7%) (100.0%) 95 99 57 251 (42.6%) (59.6%) (51.4%) (50.2%) 20 24 37 81 51 & Above (24.7%) (29.6%) (45.7%) (100.0%) 20 24 37 81 (9.0%) (14.5%) (33.3%) (16.2%) Total 223 166 111 500 (44.6%) (33.2%) (22.2%) (100.0%)
Table 4.4 shows the cross tabulation results of monthly expenditure across three age category of respondents. Across the three categories of sample respondents, most of them 266 (53.2%) made an expenditure of Rs. 5,000 and less during their visit to their respective pilgrim site, that is followed by 142 (28.4%) with an expenditure of Rs.5001-Rs.10,000 and 35 (7 %) with an expenditure of Rs.15,001 and above. It is therefore found that a little more than half of the sample respondents spent less at the religious sites as it is supported by the findings of large number of devotees visiting these three places with low monthly income. As such, the expenditures of pilgrims during the pilgrimage tour seem to be low as people are more concerned for offering prayers than expecting comfort and pleasure.
TABLE 4.4
Category of Age Vs Tour Expenditures
Tour Expenditure Category of Total Age Less than 5,001- 10,001- 15,001& 5,000 10,000 15,000 Above Below 25 125 28 7 8 168 (74.4%) (16.7%) (4.2%) (4.8%) (100.0%) 125 28 7 8 168 (47.0%) (19.7%) (12.3%) (22.9%) (33.6%) 26-50 119 86 32 14 251 (47.4%) (34.3%) (12.7%) (5.6%) (100.0%) 119 86 32 14 251 (44.7%) (60.6%) (56.1%) (40.0%) (50.2%) 51 &Above 22 28 18 13 81 (27.2%) (34.6%) (22.2%) (16.0%) (100.0%) 22 28 18 13 81 (8.3%) (19.7%) (31.6%) (37.1%) (16.2%) Total 266 142 57 35 500 (53.2%) (28.4%) (11.4%) (7.0%) (100.0%)
Table 4.5 shows the results of distribution of respondents between age and accompanying members in the group during their visit to Velankanni, Thirunallar &
Nagore. Most of the respondents 260 (52.0%) visited their respective holy sites with family and friends, that is followed by 142 (28.4%) on their own or alone and 98
(19.6%) with affinity group members. Majority of sample respondents paid their visit with their affinity groups. It may be interpreted that religious groups attract pilgrims in group and it is a group travel that comprises family members or close relatives or affinity groups.
TABLE 4.5
Category of Age Vs Accompanying Members
Accompanying Members Category of Total Age With family With affinity Alone and Friends Groups Below 25 51 93 24 168 (30.4%) (55.4%) (14.3%) (100.0%) 51 93 24 168 (35.9%) (35.8%) (24.5%) (33.6%) 26-50 73 125 53 251 (29.1%) (49.8%) (21.1%) (100.0%) 73 125 53 251 (51.4%) (48.1%) (54.1%) (50.2%) 18 42 21 81 51 & Above (22.2%) (51.9%) (25.9%) (100.0%) 18 42 21 81 (12.7%) (16.2%) (21.4%) (16.2%) Total 142 260 98 500 (28.4%) (52.0%) (19.6%) (100.0%)
Table 4.6 shows the distribution of sample respondents between category of age and their place of stay. A little more than 40 per cent of the respondents (43.2% of 216) stayed in the lodges and guesthouses as against a little more than one fourth of the respondents 144 (28.8%) preferred to stay in the hotel. On the other hand, one fourth of the respondents 126 (25.2%) sojourned at the paying guest place and only 14
(2.8%) could stay with their friends and relatives during their visit. It may be interpreted that lodges and guesthouses seem to have become the preferred accommodations for the pilgrims visiting Velankanni, Thirunallar & Nagore.
TABLE 4.6
Category of Age Vs Category of Accommodation
Category of Accommodation Category of Total Age Lodge& Paying Friends & Hotel Guesthouse Guest Relatives 51 79 35 3 168 Below 25 (30.4%) (47.0%) (20.8%) (1.8%) (100.0%) 51 79 35 3 168 (35.4%) (36.6%) (27.8%) (21.4%) (33.6%) 70 109 63 9 251 26-50 (27.9%) (43.4%) (25.1%) (3.6%) (100.0%) 109 63 9 251 70(48.6%) (50.5%) (50.0%) (64.3%) (50.2%) 23 28 28 2 81 51 & Above (28.4%) (34.6%) (34.6%) (2.5%) (100.0%) 23 28 28 2 81
(16.0%) (13.0%) (22.2%) (14.3%) (16.2%) 144 216 126 14 500 Total (28.8%) (43.2%) (25.2%) (2.8%) (100.0%)
Table 4.7 presents the results of cross tabulation between category of stay and duration of stay. As it is found that a little less than half of the sample respondents
241 (48.2 %) preferred to stay at the religious sites about 1-3 days as compared to other two groups of respondents. At the same time, a little more than one fourth 141
(28.2%) and a little less than one fourth of them 118 (23.6%) preferred to stay 1-6 days and one week and more respectively. It may be described that pilgrims those are visiting Velankanni, Thirunallar & Nagore seem to stay for a minimum of 1-3 days to perform the religious rituals and other religious obligations.
TABLE 4.7 Category of Age Vs Duration of Stay
Duration of Stay Category of One Week & Total Age 1-3 Days 1-6 Days More 92 48 28 168 Below 25 (54.8%) (28.6%) (16.7%) (100.0%) 92 48 28 168 (38.2%) (34.0%) (23.7%) (33.6%) 118 70 63 251 26-50 (47.0%) (27.9%) (25.1%) (100.0%) 118 70 63 251 (49.0%) (49.6%) (53.4%) (50.2%) 31 23 27 81 (38.3%) (28.4%) (33.3%) (100.0%) 51 & Above 31 23 27 81 (12.9%) (16.3%) (22.9%) (16.2%) 241 141 118 500 Total (48.2%) (28.2%) (23.6%) (100.0%)
4.1.2. Frequency of Visit and Demographic and Travel Motivational
Variables
Table 4.8 presents the distribution of sample respondents between frequency of visits and category of age. A little more than half of the sample respondents 266
(53.2 %) visited their respective religious sites once as against 234 (46.8%) of them visited more than once. As many as 51 or 56.3 per cent belonging to 51 or above years of age and 59.5 per cent or 100 belonging to the age group of 25 visited one of the three holy places once. However, more than half of respondents 130 or 55.6 per cent belonging to the age group between 26 and 50 visited one of the sacred sites more than once. It seems to be a fact that these three places will be attracting more repeat pilgrims apart from the one-time visitors. Each of the pilgrim centers is so attached to the devotees that the repeat visits appear to be the major trend in the future.
TABLE 4.8
Frequency of Visit Vs Category of Age
Frequency of Category of Age Visit Total Below 25 26-50 51 & Above 100 121 45 266 Once (37.6%) (45.5%) (16.9%) (100%) 100 121 51 266 (59.5%) (48.2%) (56.3%) (53.2%) 68 130 35 234 (29.1%) (55.6%) (15.0%) (100.0%) More Than Once 68 130 35 234 (40.5%) (51.8%) (43.8%) (46.8%) 168 251 80 500 Total (33.6%) (50.2%) (16.0%) (100.0%)
Table 4.9 provides a cross distribution results pertaining to the frequency of visit across the gender. As such, these holy centers attract devotees irrespective of gender, caste, creeds, religions and region. It is found that a vast majority 368 (73.6%) male sample respondents visited their respective sites, out of which 53.5 per cent or
197 visited for the first time. Whereas 69 or 52. 3 per cent of female respondents also visited first time. It may be concluded that more than half of both male and female sample respondents visited the respective religious site for the first time. It further reflects that more first-time pilgrims will be enticed to visit these three holy places as more people from India and overseas are motivated to visit the holy sites.
TABLE 4.9
Frequency of Visit Vs. Gender
Frequency of Gender Total Visit Male Female Once 197 69 266 (74.1%) (25.9%) (100.0%) 197 69 266 (53.5%) (52.3%) (53.2%) More Than Once 171 63 234 (73.1%) (26.9%) (100.0%) 63 234 171 (46.5%) (47.7%) (46.8%) Total 132 500 368 (73.6%) (26.4%) (100.0%)
Table 4.10 presents the distribution of results between frequency of visit and marital status of the respondents. The cross distribution between these two variables shows that the more frequency of visit is a function of marital status and affordability.
The results show that out of 68.2 per cent or 341 sample respondents who are married, half of them 173 (50.7%) visited more than once, whereas out of 22.2 per cent of the unmarried sample respondents, 58. 6 per cent (65) visited one of the sites once. Thus, it seems to reflect that majority of the respondents are interested to visit the religious sites or they are bound to visit the religious places as they are influenced by the tradition and custom of society and family. Thus, these three sites will certainly attract more pilgrims who are married and have family for two important reasons: one is to have a happy family life with the blessings of God and another is to satisfy the religious motivations leading to provide an opportunity to offer prayer to God for the realization of religious obligations.
TABLE 4.10
Frequency of Visit Vs Marital Status
Frequency of Marital Status Total Visit Married Unmarried Bachelor Once 168 65 33 266 (63.2%) (24.4%) (12.4%) (100.0%) 168 65 33 266 (49.3%) (58.6%) (68.8%) (53.2%) More Than Once 173 46 15 234 (73.9%) (19.7%) (6.4%) (100.0%) 173 46 15 234 (50.7%) (41.4%) (31.3%) (46.8%) Total 341 111 48 500 (68.2%) (22.2%) (9.6%) (100.0%)
Table 4.11 depicts the cross tabulation results of frequency of visits across
three major religious-oriented pilgrims. It is found that As many as 341 (68.2 per
cent) were the Hindu devotees, followed by 111(22.2 %) were the Christians and the
remaining 48 (9.6 %) were Muslims. Out of 341(68.2 %) Hindu pilgrims visited
Velankanni, 195 (57.2%) are the first-time visitors as against 60(54.1%) Christian
repeat devotees and 28 (58.3%) Muslim pilgrims visited more than once. As such,
population of Hindu is more than the other two pilgrim groups, but it is quite
astonish to see more repeat visits of pilgrims belonging to Christianism and Islamism.
Thus, it is however reported that Christian and Muslim pilgrims visit the Church and
Dargha at Velankanni & Nagore respectively more than once time as compared to
Hindu pilgrims to Thirunallar.
TABLE 4.11
Frequency of Visit Vs Religion
Religion Total Frequency of Visit Hindu Christian Islam 266 (100.0%) Once 195 51 20 266 (73.3%) (19.2%) (7.5%) (53.2%) 195 51 20 234 (57.2%) (45.9%) (41.7%) (100.0%) More Than Once 146 60 28 234 (62.4%) (25.6%) (12.0%) (46.8%) 146 60 28 500 (42.8%) (54.1%) (58.3%) (100.0%) Total 341 111 48 500 (68.2%) (22.2%) (9.6%) (100.0%)
Table 4.12 shows the results of cross tabulation of row and column pertaining to frequency of visit and monthly income. As it is revealed that less than half 223
(44.6%) of the pilgrims is reported to have monthly income Rs.10,000 to meet various expenditures on room, food, transport, donation, shopping and prasadam during the pilgrimage tour to one of the holy sites regardless of their frequency of visit . Out of 44.6 per cent, more than half of them (129 (57.8%) had the income of
Rs. 10,0000 and less. On the other hand, the monthly income of one third of respondents 133(33.2%) could vary between Rs. 10,001 and Rs.20,000 and less than one fourth of respondents 111(22.2%) is reported to have earned Rs.20,000 and more as the monthly income. It is however concluded that 77.8 per cent or 389 respondents visited to one of the pilgrim centers fall in the monthly income bracket from
Rs.10,000 and below to Rs.10,000-Rs.20,000.
TABLE 4.12
Frequency of Visit Vs Monthly Income
Frequency of Monthly Income Total Visit Below Rs. Rs. 10,001-Rs. Rs. 20,001 & 10,000 20,000 Above Once 129 74 63 266 (48.5%) (27.8%) (23.7%) (100.0%) 129 74 63 266 (57.8%) (44.6%) (56.8%) (53.2%) More Than Once 94 92 48 234 (40.2%) (39.3%) (20.5%) (100.0%) 94 92 48 234 (42.2%) (55.4%) (43.2%) (46.8%) Total 223 166 111 500 (44.6%) (33.2%) (22.2%) (100.0%)
Table 4. 13 show the row and column wise cross tabulation distribution of results between frequency of visit and tour expenditures. It is reported that as many as
266 (53.2 %) of the sample respondents who visited once and more than once are reported to have spent less than Rs.5,000 on room, food, transport, donation, shopping, etc, more than half of them 151 (56.8%) spent Rs.5000 or less on the same. Similarly, a little more than half 266 (53.2 %) of the first-time visitors who spent from Rs.5000 or less to Rs. 15,001 or more during their sojourn. As such, tourists visiting the pilgrim sites seem to spend within the budget as the nature of tour are more focused on rituals than the comfort and leisure activities. The findings may be supported by the common trend of budget expenditures of pilgrims while visiting the religious places.
TABLE 13
Frequency of Visit Vs Tour Expenditure
Tour Expenditures Total Frequency of Visit Less Than Rs. 5,001- Rs. 10,001- Rs. 15,001& Rs. 5,000 Rs. 10,000 Rs. 15,000 Above Once 151 70 25 20 266 (56.8%) (26.3%) (9.4%) (7.5%) (100.0%) 151 70 25 20 266 (56.8%) (49.3%) (43.9%) (57.1%) (53.2%) More Than 115 72 32 15 234 Once (49.1%) (30.8%) (13.7%) (6.4%) (100.0%) 72 32 15 234 115 (43.2%) (50.7%) (56.1%) (42.9%) (46.8%) Total 266 142 57 35 500 (53.2%) (28.4%) (11.4%) (7.0%) (100.0%)
Table 4.14 presents the cross distribution of results of frequency of visit across
the duration of stay. It is in fact a very relevant distribution to ascertain percentage of
pilgrims visiting these three holy places with respect to duration of stay. It is the
religious shrine or types of rituals that largely make the devotees to stay longer to
perform mandatory rituals without fail. It is however, reported that a little less than
half of the total respondents 241 (48.2%) stayed 1-3 days at one of the holy places as
compared to other two categories of respondents. It is also found that almost one
fourth of total respondents 141( 28.2%0 and 118 (23.6%) extended their halt 1-6 days
duration and one week and more duration respectively at their respective religious
sites. Thus, it is inferred that more than half 151 or 51.8 per cent of total respondents
extended their stay varying from one day to more than one week. In view of the
findings, it may be interpreted that these three places need longer duration of stay due
to the religious importance and several obligatory offerings and rituals for the
fulfillment of religious desire.
TABLE 4.14
Frequency of Visit Vs Duration of Stay
Duration of Stay Total Frequency of Visit 1-3 One Week & Days 1-6 Days More Once 132 79 55 266 (49.6%) (29.7%) (20.7%) (100.0%) 132 79 55 266 (54.8%) (56.0%) (46.6%) (53.2%) More Than Once 109 62 63 234 (46.6%) (26.5%) (26.9%) (100.0%) 109 62 63 234 (45.2%) (44.0%) (53.4%) (46.8%) Total 241 141 118 500 (48.2%) (28.2%) (23.6%) (100.0%)
Table 4.15 presents the distribution of respondents between frequency of visit and distribution of expenditures on room, transport, food and shopping. As much as
33 per cent (165) spent more on room as compared to 31.4 per cent (157) on transport and 27.6 per cent (138) on food. This particular distribution is quite common in case of other motivational groups of tourists. Room as such constitutes the major expenditures of pilgrimage tour as against the expenditures on transport and food.
Whiling ascertaining the distribution of expenditures of respondents with
first-time or repeat visit, it is found that 101 (61.2%) and 87 (55.4%) who visited
once to one of the sites spent more on room and transport as against 81 (58.7%) of
total respondents with repeat visit spent more on food as compared to the
expenditures on room, transport and souvenirs. As such, respondents have little
expenditures on the purchase of souvenirs. It is however found that room and
transport constitute the major portion of travel expenditures while visiting to one of
the holy sites. This findings may be corroborated with the more demand for room and transport at these places since there is shortage of rooms.
TABLE 4.15
Frequency of Visit Vs Distribution of Expenditures
Frequency of Distribution of Expenditures Total Visit Room Transport Food Souvenir Once 101 87 57 21 266 (38.0%) (32.7%) (21.4%) (7.9%) (100.0%) 101 87 57 21 266 (61.2%) (55.4%) (41.3%) (52.5%) (53.2%) More Than Once 64 70 81 19 234 (27.4%) (29.9%) (34.6%) (8.1%) (100.0%) 64 70 81 19 234 (38.8%) (44.6%) (58.7%) (47.5%) (46.8%) Total 165 157 138 40 500 (33.0%) (31.4%) (27.6%) (8.0%) (100.0%)
Table 4.16 presents the cross tabulation data with regard to the frequency of
visit and travel motivations. There are six principal motivations that have been
narrowed down after the pilot study ad review of literature. It is found that almost
one third 156(31.2%) respondents visited for the purpose of offering prayers in the
Hindu Temple, followed by 104 (20.8%) respondents were motivated for churches
and 103 (20.6%) respondents were interested at the beaches. As many as 87(17.4%)
respondents were interested for visiting mosques. Thus, it may be interpreted that
Thirunallar , being a Hindu religious place famous of Lord Sani attracts more pilgrims as compared to Velankanni & Nagore
.
It is however observed from the results that more than half of the respondents having motivation on Temples, Mosque, Churches and Monuments could visit once.
It is therefore inferred that all these three holy places are endowed with the religious shrines along sea beach as the major attraction.
TABLE 4.16
Frequency of Visit Vs. Travel Motivation
Frequency Travel Motivation Total of Visit
Temples Mosque Churches Monuments Beaches Heritage Buildings 93 44 58 13 44 14 266 (35.0%) (16.5%) (21.8%) (4.9%) (16.5%) (5.3%) (100.0%) Once 93 44 58 13 44 14 266 (59.6%) (50.6%) (55.8%) (50.0%) (42.7%) (58.3%) (53.2%) 63 43 46 13 59 10 23 More Than (40.4%) (49.4%) (44.2%) (50.0%) (57.3%) (41.7%) (46.8%) Once 156 87 104 26 103 24 500 (31.2%) (17.4%) (20.8%) (5.2%) (20.6%) (4.8%) ( 100.0%)
Table 4.17 gives a detailed result of distribution of respondents on the criteria
of frequency of visit and accompanying with members during the religious tours to
these three sacred places. It is found that a little more than half of the sample
respondents 260 (52.0%) were accompanied by the family and friends when they
visited their respective religious sites as against 142 (28.4 %) who visited
independently or alone and 98 (19.6%) visited with the affinity groups. It is however
found that half of the respondents visited three respective sites once. It may be
interpreted that religious sites generally attract group travel as rituals and offerings are
part of the obligatory performances at the sites. As it is a common trend that family
members and relatives travel in a group to the sacred places for fulfillment of
religious obligations.
TABLE 4.17
Frequency of Visit Vs Accompanying Members
Frequency of Accompanying Members Total Visit With Family With Affinity Alone and friends Groups 132 53 266 Once 81(30.5%) (49.6%) (19.9%) (100.0%) 81 132 53 266 (57.0%) (50.8%) (54.1%) (53.2%) 128 45 234 More Than Once 61(26.1%) (54.7%) (19.2%) (100.0%) 61 45 234 128 (49.2%) (43.0%) (45.9%) (46.8%) Total 142 260 98 500 (28.4%) (52.0%) (19.6%) (100.0%)
4.2. GROUP STATISTICS AND LEVENE’S INDEPENDENT SAMPLE t TEST
4.2.1. Descriptive Statistics for Accommodation Services with Frequency of Visit
H0 1: On the criterion of accommodation services, no significant differences of mean
exist between the pilgrims/ Tourists who visit once and more than once in the
pilgrimage tourism circuits in Tamil Nadu.
The group statistics having 500 sample respondents with first-time and repeat
time travel experience to three respective religious sites are depicted in Table 4.18.
There were sample respondents of 266 who were the first-time visitors and 234 were
the repeat time visitors. All these respondents responded to four different elements of
accommodation services, such as selection of accommodation, reception upon arrival,
reservation procedure and front office staff.
As regards the experience of four factors, the mean value of each element is higher in case of first time visitors as compared to the mean value of each element in case of repeat visitors. There is a narrow difference of the results of standard deviation between these two groups of respondents. The standard deviation ranges between 1.07 and 1.25. The large standard deviation clearly explains that there is lack of uniformity in the experience of visitors on the four key elements determining the accommodation services. It explains that there exists the difference of mean between the two gender groups of respondents on the seven factors.
TABLE 4.18
Descriptive Statistics
Accommodation Frequency of Std. N Mean Services Visit Deviation Selection of Accommodation Once 266 4.07 1.19 More Than Once 234 3.54 1.22 Reception Upon Arrival Once 266 3.12 1.07 More Than Once 234 3.03 1.04 Reservation Procedure in Hotel Once 266 3.49 1.14 More Than Once 234 3.04 1.23 Staff in Front Office Once 266 3.21 1.25 More Than Once 234 3.04 1.17 Personal Hygiene of Staff Once 266 3.27 1.19 More Than Once 234 2.96 1.11 Room & Food Services Once 266 3.37 1.20 More Than Once 234 3.35 1.22
4.2.1.1. Levene’s Independent Sample T Test
Table 4.19 presents the results of Levene’s independent sample test containing significance value, mean differences, two-tailed significance value and 95% confidence interval of the difference. The mean differences on the accommodation services between the two groups of sample Tourist respondents are significantly
different in case of selection of accommodation and restaurant, whereas the hypothesis is not rejected in case of other elements of accommodation services such as reception upon arrival, reservation procedures and front office staff. It is suggested that reception upon arrival, reservation procedures and front office staff are some of the critical elements of improving the quality of accommodation services.
Both the government and private Tourism service providers should seriously
look into the shortcomings that may impede the growth of Pilgrimage Tourism in the
Tourism circuit. There is no significant mean difference on Selection of
accommodation, transport and restaurant between the groups. Since the P < 0.05, the
null hypothesis is therefore rejected. There is significant mean difference on reception
on arrival between groups since p>0.05, the null hypothesis is therefore not rejected.
The rejection of hypothesis in case of selection of accommodation seems to
explain that the first-time visitors might have experienced difficulty in selecting
accommodation as compared to the repeat visitors as they are experienced about the
reservation procedures in these sites. Other three elements of accommodation services
seem to explain that both the first-time and repeat time visitors to these sacred places
might not have experienced differently. It is indeed common to find in the studies that
reservation procedures, reception upon arrivals and front office staff need to be
improved.
TABLE 4.19
Levene's Independent Sample t Test for Accommodation Services
Levene's Test for Equality of Variances 95% Confidence Accommodation Interval of the Difference
F F T ce ce Services Df Sig. Std.
Error Lower Upper Mean tailed) Sig. (2- Differen Differen Equal variances assumed 4.880 498 .000 .53 .108 .316 .742 Selection of Accommodation 6.960 .009 Equal variances not assumed 4.871 485.730 .000 .53 .109 .316 .743 Reception Upon Arrival Equal variances assumed 1.035 498 .301 .10 .095 -.088 .285 3.394 .066 Equal variances not assumed 1.037 493.265 .300 .10 .095 -.088 .285 Reservation Procedure Equal variances assumed 4.191 498 .000 .45 .106 .237 .655 .531 .467 Equal variances not assumed 4.169 476.823 .000 .45 .107 .236 .656 Equal variances assumed 1.576 498 .116 .17 .109 -.042 .387 Staff in Front Office 3.577 .059 Equal variances not assumed 1.582 495.871 .114 .17 .109 -.042 .386
4.2.2. Descriptive Statistics for Transport Services with Frequency of Visit
H0 2: On the criterion of transport services, there are no significant differences of
mean between first-time and repeat-time visitors in the pilgrimage tourism
circuits in Tamil Nadu.
Transport services include good connectivity, safety and regularity of bus
services, reasonable fare, connectivity of rail and road, amenities at bus or railway
stations and behaviour of conductors. All these 500 sample respondents with first-
time and repeat time travel experience to three respective religious sites shared their
experiences on these six aspects of transport services. The group statistics reflecting
upon mean and standard deviation are given in Table 4.20 There were sample
respondents of 266 who were the first-time visitors and 234 were the repeat time
visitors.
It is found from mean results that the mean value of each element of transport
services is higher in case of first time visitors as compared to repeat visitors. There
is a narrow difference of the results of standard deviation between these two groups of
respondents. The standard deviation ranges between 1.07 and 1.25. The large standard
deviation clearly explains that there is lack of uniformity in the experience of visitors
on the six key elements determining the transport services. It explains that there
exists the difference of mean between the two gender groups of respondents on the six
factors.
TABLE 4.20
Descriptive Statistics for Transport Services
Transport Std. Group N Mean Services Dev. Well-connected by Road Once 266 3.73 1.10 Transport More Than Once 234 3.61 1.17 Safety and Regularity of Bus Once 266 3.27 1.09 Services More Than Once 234 3.21 1.07 Once 266 3.44 1.16 Reasonable Bus Fare More Than Once 234 3.38 1.09 Improvement of Rail Once 266 3.41 1.23 Connectivity More Than Once 234 3.39 1.25 Amenities at Bus Stand & Once 266 3.33 1.15 Railway Station More Than Once 234 3.27 1.26 Once 266 3.41 1.23 Behaviour of Conductors. More Than Once 234 3.32 1.29
4.2.2.1. Levene’s Independent Sample T Test
The results of Levene’s independent sample t test, as given in Table 4.21 present that the hypothesis “no mean differences exist between those pilgrims who visited once and more than once while transportation services are taken into consideration” is not rejected in case of the components of transport services, such as well-connected by road transport, operation of government/private safety and regularity of bus services, reasonable bus fare, improvement of rail connectivity, amenities at railway and bus stand and railway stations and safety and behaviour of conductors.
It is suggested that the transport network highlighting on the connectivity, operation, regularity and reasonable fare should be improved round the year and more specifically during the festive occasions. It is also suggested that transport tariff
should be reasonable to the pilgrims as most of them are budget category of Tourists.
The study has also recommended that government should evolve some mechanisms to subsidize the cost of visiting these holy pilgrim sites in Tamil Nadu. More particularly, domestic Tourists with the proof of Below Poverty Line (BPL) should be provided with transport subsidy as there is no difference of experience of the first time and repeated visitors with regard to the improvement of transport network and other ancillary benefits.
TABLE 4.21
Levene's Independent Sample t Test Transport Services
Levene's Test for Equality of Variances 95% Confidence Transport Interval of the
Difference F T Services df Sig. Mean
tailed) Lower Upper Sig. (2- Difference Std. Error Difference Well-connected by Road Equal variances assumed 1.235 498 .217 .13 .102 -.075 .327 2.213 .137 Transport Equal variances not assumed 1.230 481.354 .219 .13 .103 -.075 .328 Safety and Regularity of Equal variances assumed .547 498 .585 .05 .097 -.138 .244 .636 .426 Bus Services Equal variances not assumed .548 492.786 .584 .05 .097 -.138 .244 Equal variances assumed .627 498 .531 .06 .102 -.136 .264 Reasonable Bus Fare 1.687 .195 Equal variances not assumed .629 495.797 .530 .06 .101 -.135 .263 Improvement of Rail Equal variances assumed .154 498 .878 .02 .111 -.202 .236 .220 .639 Connectivity Equal variances not assumed .154 487.719 .878 .02 .111 -.202 .236 Amenities at Bus Stand & Equal variances assumed .536 498 .592 .06 .108 -.154 .270 2.955 .086 Railway Station Equal variances not assumed .533 475.766 .594 .06 .109 -.156 .271 Equal variances assumed .756 498 .450 .09 .113 -.137 .308 Behaviour of Conductors. .848 .358 Equal variances not assumed .754 483.453 .451 .09 .113 -.137 .308
4.2.3. Descriptive Statistics for Basic Facilities with Frequency of Visit
H0 3: On the criterion of basic facilities, there are no significant differences of mean
between first-time and repeat-time visitors in the pilgrimage tourism circuits in
Tamil Nadu.
Basic services include good road conditions, road maintenance, banks and
ATM services, approachroads, parking space, traffic arrangements and health services. The first-time and repeat visitors to the three religious sites expressed their experiences on these seven aspects of transport services. The group statistics reflecting upon mean and standard deviation are given in Table 4.22. There were 266 w sample respondents who were the first-time visitors and 234 were the repeat-time visitors.
It is found from mean results that the mean value of each element of basic facilities is higher in case of first-time visitors as compared to repeat visitors. The higher mean value explains that first-time visitors are relatively more concerned for basic facilities as it was first visit to their respective religious sites. The difference of standard deviation between two groups of respondents is very small. Moreover, the standard deviation ranges between 1.09 and 1.34. The higher the standard deviation the greater would be the differences of respondents on the elements of basic services.
It clearly explains that there is lack of uniformity in respondents regardless of their visits to these religious sites on the key elements of basic facilities determining the travel decisions of pilgrims the pilgrim circuits of Tamil Nadu.
TABLE 4. 22
Descriptive Statistics for Basic Facilities
Basic Std. Group N Mean Facilities Dev. Once 266 3.53 1.24 Road Condition More Than Once 234 3.31 1.34 Once 266 3.38 1.15 Road Maintenance More Than Once 234 3.20 1.30 Once 266 3.38 1.20 Banks & ATM Services More Than Once 234 3.16 1.09 Once 266 3.28 1.15 Approach Roads More Than Once 234 3.18 1.18 Once 266 3.60 1.16 Parking Space More Than Once 234 3.18 1.25 Once 266 3.39 1.20 Traffic Arrangement More Than Once 234 3.11 1.17 Once 266 3.65 1.18 Health Services More Than Once 234 3.54 1.16
4.2.3.1. Levene’s Independent Sample T Test
H0 3:The hypothesis “two groups of sample Tourist respondents do not
significantly differ while experiencing the Basic Facilities as one of the preferences
for destination selection” is rejected in respect of Banks and ATM services with .004
and not rejected in case of other core parts of the basic services such as road
condition, road maintenance, approachroads, parking space, traffic arrangement and
health services.
As it is presented in Table 4.23, there is significant mean difference on well- connected by road condition between, the groups since p>0.05, the null hypothesis is therefore not rejected. There is significant mean difference on road maintenance between the groups since P value is less than 0.05 and the null hypothesis is therefore
not rejected. There is significant mean difference on Approach Roads between the groups. The null hypothesis is therefore not rejected with P > 0.05. There is no significant mean difference on Parking Space between the groups since the therefore the null hypothesis is not rejected (P> 0.05). There is significant mean difference on
Traffic Arrangement between groups since the null hypothesis is therefore not rejected (P>0.05). There is significant mean difference on Health Services between the groups and the null hypothesis is therefore not rejected (p>0.05).
The findings of the study have suggested for improvement of basic facilities
such as road, parking areas, traffic and health services. Since there is a strong
relationship between preferences for destination, selection and improvement in basic
services, efforts should be made at the higher level of the government administration
to help build the infrastructure at all three sites. When these three religious sites have
gained visibility worldwide, the Government of Tamil Nadu may take efforts to
increase the domestic Tourist arrivals by showcasing the pilgrim Tourism circuits.
TABLE 4.23
Levene's Independent Sample t Test for Basic Facilities
Levene's Test for Equality of Variances 95% Confidence Interval of the Basic Difference
F F T T Facilities df Sig. Sig. Mean tailed) tailed)
Sig.(2- Difference Difference Difference Std. Error Error Std. Lower Upper Road condition Equal variances assumed 1.852 498 .065 .21 .116 -.013 .442 2.588 .108 Equal variances not assumed 1.842 477.184 .066 .21 .116 -.014 .443 Equal variances assumed 1.695 498 .091 .19 .110 -.030 .404 Road Maintenance 6.165 .013 Equal variances not assumed 1.681 468.797 .093 .19 .111 -.032 .405 Equal variances assumed 2.177 498 .030 .23 .103 .022 .429 Banks and ATM Services 8.296 .004 Equal variances not assumed 2.191 497.485 .029 .23 .103 .023 .427 Equal variances assumed .938 498 .349 .10 .105 -.107 .304 Approach Roads .043 .835 Equal variances not assumed .937 486.983 .349 .10 .105 -.108 .304 Equal variances assumed 3.905 498 .000 .42 .108 .210 .634 Parking Space .957 .328 Equal variances not assumed 3.887 479.070 .000 .42 .109 .209 .635 Equal variances assumed 2.625 498 .009 .28 .107 .070 .489 Traffic Arrangement 3.109 .078 Equal variances not assumed 2.630 493.206 .009 .28 .106 .071 .489 Equal variances assumed 1.020 498 .308 .11 .106 -.100 .315 Health Services .417 .519 Equal variances not assumed 1.021 491.619 .308 .11 .105 -.100 .315
4.2.4. Descriptive Statistics for Key Factors of Amenities with Frequency of
Visit
H0 4 : On the criterion of key factors of amenities, there are no significant differences
of mean between first-time and repeat-time visitors in the pilgrimage tourism
circuits in Tamil Nadu.
The key amenities factors include Purified Drinking Water, Provision of
Rest Shed, Toilet & Washrooms, Cloakrooms, Shopping Centers, Hygienic &
Clean , Safety & Security, Police Outpost, Pleasant Place and Peaceful Place. The
first-time and repeat visitors were requested to give their opinions on a five point
scale questionnaire on 10 different key factors of amenities. The group statistics
present the results of mean and standard deviation in Table 4.24. There were 266 and
234 respondents, who were the first-time and repeat-time visitors and their agreement
upon the standard of amenities depended on the experience at the respective religious
site.
The mean results on each element of basic facilities show the difference of
opinions between the first-time visitors as compared to repeat visitors. The higher
mean value explains that first-time visitors are relatively more concerned for the
quality of amenities. The difference of results of standard deviation between two
groups of respondents is very small. Moreover, the standard deviation ranges between
1.05 and 1.28. The higher the standard deviation, the greater would be differences of
respondents on the elements of amenities. It clearly explains that there is lack of
uniformity in respondents regardless of their visits to these religious sites on the key
elements of standard of amenities pulling the visitors to the destinations and influencing the travel decisions.
TABLE 4.24
Descriptive Statistics for Quality of Amenities
Key Factors of Std. Group N Mean Amenities Dev. Once 266 3.43 1.23 Purified Drinking Water More Than Once 234 3.32 1.23 Once 266 3.23 1.12 Provision of Rest Shed More Than Once 234 3.00 1.08 Once 266 3.41 1.23 Toilet & Washrooms More Than Once 234 3.11 1.23 Once 266 3.26 1.25 Cloakrooms More Than Once 234 3.21 1.18 Once 266 3.35 1.17 Shopping Centers More Than Once 234 3.20 1.13 Once 266 3.37 1.25 Hygienic & Clean More Than Once 234 3.26 1.25 Once 266 3.76 1.14 Safety & Security More Than Once 234 3.57 1.12 Once 266 3.26 1.05 Police Outpost More Than Once 234 3.11 1.12 Once 266 3.35 1.14 Pleasant Place More Than Once 234 3.28 1.05 Peaceful Place Once 266 3.41 1.21 More Than Once 234 3.27 1.23
4.2.4.1. Levene’s Independent Sample T Test
H0 4 : The hypothesis that is “two groups of sample Tourist respondents do not
significantly differ while experiencing the Key Amenities as one of the preferences
for destination selection” is not rejected in case Purified drinking water facilities,
Provision of Rest shed, Toilet and Washroom, Cloakroom, Shopping Centers,
Hygienic and Cleanliness, Safety & Security, Police Outpost, Pleasant Place and
Peaceful Place .
As it is presented in Table 4.25, the null hypothesis is not rejected with significance value P >0.05. There is significant mean difference on Purified Drinking
Water Facilities between the groups The null hypothesis is rejected in case of
Provision of Rest shed between the groups as the significance value is greater than P value (P>0.05) . Similarly, the P value is greater than the significance value (P>
0.05), the null hypothesis is therefore not rejected in case of Toilet and Washrooms between the groups. The null hypothesis is not rejected Cloakrooms, Shopping centers, Hygienic and Cleanliness, Safety & Security Police outpost Pleasant
Place and Peaceful Place between groups since therefore null hypothesis is accepted with the P value is greater than the significance value (P>0.05).
There is a strong relationship between preferences for destination selection
and improvement in key amenities. Efforts should be made at the higher level of the
government administration to look into the amenities at all three sites given the
growing importance for pilgrimage tourism in the pilgrimage tourism circuits of
Tamil Nadu.
TABLE 4. 25
Levene's Independent Sample t Test for Quality of Amenities.
Levene's Test for Equality of Variances 95% Confidence Interval of the Key Factors of Difference
F T
Amenities Df Sig. Lower Upper Mean tailed) Sig. (2- Difference Std. Error Difference Purified Drinking Equal variances assumed .976 498 .330 .11 .111 -.109 .326 .182 .670 Water Facilities Equal variances not assumed .976 490.125 .330 .11 .111 -.109 .326 Equal variances assumed 2.306 498 .022 .23 .099 .034 .424 3.012 .083 Provision of Rest Shed Equal variances not assumed 2.312 494.281 .021 .23 .099 .034 .423 Equal variances assumed 2.772 498 .006 .31 .111 .089 .524 .354 .552 Toilet & Washrooms Equal variances not assumed 2.773 490.772 .006 .31 .111 .089 .524 Equal variances assumed .423 498 .673 .05 .109 -.169 .261 1.814 .179 Cloakrooms Equal variances not assumed .424 495.690 .671 .05 .109 -.168 .260 Equal variances assumed 1.441 498 .150 .15 .104 -.054 .353 1.109 .293 Shopping Centers Equal variances not assumed 1.445 493.869 .149 .15 .103 -.054 .352 Equal variances assumed .919 498 .358 .10 .113 -.118 .325 .012 .911 Hygienic & Clean Equal variances not assumed .919 489.240 .359 .10 .113 -.118 .325 Equal variances assumed 1.870 498 .062 .19 .102 -.010 .391 .025 .874 Safety & Security Equal variances not assumed 1.872 491.981 .062 .19 .102 -.009 .390 Equal variances assumed 1.562 498 .119 .15 .098 -.039 .344 .309 .579 Police Outpost Equal variances not assumed 1.555 479.860 .121 .15 .098 -.040 .345 Equal variances assumed .647 498 .518 .06 .099 -.130 .258 3.303 .070 Pleasant Place Equal variances not assumed .650 497.012 .516 .06 .098 -.129 .257 Equal variances assumed 1.242 498 .215 .14 .110 -.079 .352 .035 .852 Peaceful Place Equal variances not assumed 1.240 488.141 .215 .14 .110 -.080 .352
4.2.5. Descriptive Statistics for Religious Obligations with Frequency of Visit
H5: On the criterion of religious obligations, there are no significant differences of
mean between first-time and repeat-time visitors in the pilgrimage tourism
circuits in Tamil Nadu.
Religious obligations include Fulfilling Religious Duties, Offering Prayers,
Fasting and Penance, Offering Donations, Participating Festivals, Eating Holy
Prasadam and Feeding Poor People. All these aspects of religious obligations make
the devotees/pilgrims more attached to the religious places and institutions. Pilgrims
can adjust with minimum facilities and amenities as their priority is to offer prayers to
the Gods. Religious obligations are unavoidable and these can be performed with
deep devotion. Both the types of visitors (First Time and Repeat Time) are bound to
follow the obligatory rituals failing which the desire does not seem to be fulfilled.
With this backdrop, the sample of respondents expressed their agreements or
disagreements in a five-point scale questions.
Table 4.26 presents the results of group statistics of the opinions of 266 and
234 sample respondents on the seven different aspects of religious obligations. The
mean value of each element of religious obligations is higher in case of first-time
visitors as compared to repeat visitors. However, the difference is very marginal as
far as the factors responsible for motivating the pilgrims to perform the religious
obligations. This further explains that the difference of standard deviation between
two groups of respondents is very small. Moreover, the standard deviation ranges
between 1.10 and 1.22. The higher the standard deviation the wider would be
differences of respondents on the elements of basic services. It clearly explains that
there is lack of uniformity in respondents regardless of their visits to the three religious sites on the basic obligatory religious duties while visiting the places.
TABLE 4.26
Descriptive Statistics for Religious Obligations
Religious Std. Group N Mean Obligations Dev. Fulfilling Religious Duties Once 266 3.50 1.16 More Than Once 234 3.48 1.20 Offering Prayers Once 266 3.79 1.14 More Than Once 234 3.68 1.11 Fasting and Penance Once 266 3.29 1.11 More Than Once 234 3.04 1.14 Offering Donations Once 266 3.30 1.20 More Than Once 234 3.11 1.10 Participating Festivals Once 266 3.38 1.21 More Than Once 234 3.29 1.20 Eating the Holy Prasadam Once 266 3.44 1.22 More Than Once 234 3.28 1.19 Feeding Poor People Once 266 3.57 1.14 More Than Once 234 3.57 1.10
4.2.5.1. Levene’s Independent Sample T Test
H0 5: The hypothesis “two groups of sample Tourist respondents do not
significantly differ while performing the religious obligations” is not rejected. This
further explains that the relationship between religious obligations and frequency of
visit to the pilgrimage sites is related as the former is a push factor motivating
pilgrims to visit the religious shrines.
The results of Levene’s independent sample t test are shown in Table 4.27 that
the null hypothesis “the mean differences do not occur significantly on fulfilling
religious duties” is not rejected with significance value .450 (P >0.05). Similarly, the significance of t value in case of the element “ Offering Prayers” is nor rejected as the significance value .838 (P >0.05). The third element of religious obligations explaining “Fasting and Penance or Self-punishment” is also not rejected with the significance value .640 (P >0.05). Offering donations as one of the objectives of religious activities at the religious sites explain that devotees wish to donate to the religious institutions.
The hypothesis of no difference of means between the opinions of two types of respondents is rejected with the P value .022 (P < 0.05). Majority of pilgrims wish to organize the tour to one of the religious sites during the religious festivals. The hypothesis “no differences of means on participating religious festivals” is not rejected with the significance value .627 (P >0.05). The mean difference between the two groups on “Eating Holy Prasadam ” is not rejected with the P value .345 (P
>0.05). Feeding poor people is one of the religious obligations that become a routine practice of all pilgrims. The difference of mean between the two groups is not rejected with P value .341(P >0.05).
Thus, the study is very unique in finding the linkage between the religious obligations of pilgrims and sanctified atmosphere of religious sites. Fortunately, all these three places have preserved the sanctity and purity of places from the religious perspectives for which a steady stream of visitors are arriving into these holy places irrespective of several personal and destination related constraints.
TABLE 4.27
Levene's Independent Sample t Test for Religious Obligations
Levene's Test for Equality of Variances 95% Confidence Interval of the Religious Difference
F T Obligations Df Sig. Mean Lower Upper tailed) Sig. (2- Difference Std. Error Difference Fulfilling Religious Duties Equal variances assumed .571 -.136 498 .892 -.01 .106 -.224 .195 .450 Equal variances not assumed -.136 485.335 .892 -.01 .107 -.224 .195 Offering Prayers Equal variances assumed .042 1.081 498 .280 .11 .101 -.090 .309 .838 Equal variances not assumed 1.083 493.086 .280 .11 .101 -.089 .308 Fasting and Penance Equal variances assumed .219 2.483 498 .013 .25 .101 .052 .450 .640 Equal variances not assumed 2.479 486.351 .014 .25 .101 .052 .450 Offering Donations Equal variances assumed 5.283 1.793 498 .074 .19 .104 -.018 .390 .022 Equal variances not assumed 1.802 496.897 .072 .19 .103 -.017 .389 Participating Festivals Equal variances assumed .236 .896 498 .371 .10 .108 -.116 .310 .627 Equal variances not assumed .897 491.566 .370 .10 .108 -.116 .310 Eating the Holy Prasadam Equal variances assumed .894 1.453 498 .147 .16 .109 -.056 .371 .345 Equal variances not assumed 1.455 492.581 .146 .16 .108 -.055 .371 Feeding Poor People Equal variances assumed -.049 498 .961 .00 .101 -.203 .193 .910 .341 Equal variances not assumed -.050 493.910 .961 .00 .101 -.203 .193
4. 3. DESCRIPTIVE STATISTICS AND TEST OF ONE--WAY ANOVA
H6: Three groups of sample Tourist respondents on the criterion of duration of stay do
not significantly differ when they assess basic infrastructure of the pilgrim
sites that they visited.
The One-way Analysis of Variance (ANOVA) is specifically employed to find
the statistical difference between three or more means. The test is intended to explain
the nature of differences among two or more means of the treatment group. Table
4.28 shows the summery table that is divided into between-group effects ( Effects due to the Model- the Experimental Effect) and within group effects ( Unsystematic
Variation in Data). It is explained about the variance of means between and within the groups of respondents.
4.3.1. Descriptive Statistics of Duration of Stay
The duration of stay is a critical independent factor influencing the experience of the visitors at the religious sites. The study has found the differences of experiences of the sojourners on basic infrastructure. Moreover, religious Tourists are generally long-haul visitors and their length- of- stay is relatively more due to their attachment to the religious places. Improvement of infrastructure can help the pilgrims stay comfortably and concentrate on the ritual and other religious activities. In the first attempt, the analysis was made on the variables of basic infrastructure representing seven different aspects of minimum facilities meant for tourist satisfaction. The analysis used the mean and standard deviation method to determine the difference of means and square of means of three categories of respondents.
Table 4.28 presents the results of mean and standard deviation of three groups
of respondents who stayed 1-3 days, 1-6days and one week and more at their
respective pilgrim site. The first group with 1-3days of stay is highest in number as
compared to 1-6days with 141 respondents, followed by 118 respondents with one
week and more stay. There are mean differences of opinions of three groups of
respondents on each element of basic infrastructure. The value of standard deviation
is relatively more and it shows the wide dispersion of opinions from the average
opinions on each aspect of basic infrastructure. The higher value of standard
deviation shows the divergence of opinions and there is no strong uniformity on each
factor of basic infrastructure.
To prove the differences of means and large standard deviation of each
category of respondents, one way Anova has been used to ascertain the statistical
differences.
TABLE 5.28
Descriptive Statistics for Basic Infrastructure
Basic Std. Duration of Stay Infrastructure N Mean Dev. 1-3 Days 241 3.28 1.36 1-6 Days 141 3.51 1.28 Road Condition One Week & More 118 3.62 1.11 Total 500 3.43 1.29 1-3 Days 241 3.49 1.27 1-6 Days 141 3.23 1.16 Road Maintenance One Week & More 118 2.98 1.15 Total 500 3.30 1.23 1-3 Days 241 3.50 1.15 1-6 Days 141 3.09 1.10 Banks & ATM Services One Week & More 118 3.05 1.16 Total 500 3.28 1.15 Approach Roads 1-3 Days 241 3.39 1.20
1-6 Days 141 3.12 1.14 One Week & More 118 3.05 1.08 Total 500 3.24 1.16 1-3 Days 241 3.67 1.20 1-6 Days 141 3.19 1.12 Parking Space One Week & More 118 3.11 1.27 Total 500 3.40 1.22 1-3 Days 241 3.44 1.19 1-6 Days 141 3.18 1.17 Traffic Arrangement One Week & More 118 2.98 1.16 Total 500 3.26 1.19 1-3 Days 241 3.55 1.20 1-6 Days 141 3.66 1.14 Health Services One Week & More 118 3.63 1.17 Total 500 3.60 1.17
4.3.1.1 Results of One-Way ANOVA
H0 7: The hypothesis “there is no significant difference between the three groups of sample Tourist respondents on experiencing the basic infrastructure” is rejected with 0.05 per cent degree of significance. Table 4.29 presents the results of one-way ANOVA to test the significance of differences on basic infrastructure. The first attribute of basic infrastructure is named as road condition and the differences of agreements between three groups are rejected with P value .045 (P < 0.05). Other attributes such as maintenance of good road, location of banks and ATMs, approachroads, parking space and traffic arrangement with P value .001, 000, 012,
.000 and .002 are also rejected as P value is more than 0.05 per cent (P < 0.05). This rejection of hypothesis explains that there are differences of opinions of three groups of respondents given the nature of their stay at the destinations. However, no differences on health services with P value of .663 are not rejected since the P value is greater than 0.05 ((P >0.05).
The results show that there exists a significant difference about the road
condition at Velankanni / Nagore / Thirunallar. It is noticed that Tourists who stayed
for 1-6 days and one week &more seem to have similar response when compared to
the Tourists who stayed only for 1-3 days. The Tourists who belong to second and
third categories claim that the road condition is not so good. When Tourists stay for
more days, they may assess facilities and road condition at Velankanni / Nagore /
Thirunallar properly as they use it for travelling from one place to another.
For observing the significant difference between the duration of stay of
Tourists with reference to the road maintenance, there exists a significant difference
with regard to the need for road maintenance at Velankanni / Nagore / Thirunallar.
It is quite common to find that the longer the duration of stay better would be the
scope for assessing the need for road maintenance as it has happened in case of the
three groups.
For observing the significant difference between the duration of stay of
Tourists with reference to convenient location of banks and ATM counters, there
exists a significant difference of opinion on this element. The rejection of hypothesis
seems to leave a message that banks and ATM counters need to be located at the
convenient places or vantage points.
Having found the significant difference between the groups with reference to the approach roads, a significant difference between the groups is found out with the rejection of hypothesis (P-value <0.05). Approachroads are laid to facilitate easy movement around the Pilgrimage sites. When tourists stay longer duration of stay at
Velankanni/Nagore/Thirunallar, they might find actual differences of experiences as far as roads at the Pilgrimage sites are concerned.
After having observed the significant difference agreements of Tourists with reference to the need for adequate parking space at Velankanni, Nagore &
Thirunallar. There exists a significant difference in the opinions on need for adequate parking space (P-value <0.05). The rejection of hypothesis explains that each one has their own ways of assessing the need for parking area if they might experience the traffic and parking congestion while visiting the religious sites
After finding the significant difference between three group’s opinions on the
traffic management to regulate vehicles in Velankanni, Nagore and Thirunallar. The
hypothesis is rejected with P-value <0.05. Thus, it is inferred that visitors might have
experienced different types of experience as far as the tourist traffic as well as
common traffic at the site.
After ascertaining the significant difference between three groups of
respondents on the health services in Velankanni, Nagore & Thirunallar, the P-value
>0.05 shows clearly the difference of opinions of respondents on the health services
that each pilgrimage site is prepared to act at the time of emergency. It is may be
inferred that respondents might have experienced different types of experience as far
as health services are concerned.
TABLE 5.29 One-Way ANOVA for Basic Infrastructure
Basic Sum of Mean Df F Sig. Infrastructure Squares Square Between Groups 10.376 2 5.188 3.122 .045 Road Condition Within Groups 825.886 497 1.662 Total 836.262 499 Between Groups 20.750 2 10.375 6.992 .001 Within Groups 737.442 497 1.484 Road Maintenance Total 758.192 499 Between Groups 22.613 2 11.306 8.675 .000
Within Groups 647.745 497 1.303 Banks & ATM Services Total 670.358 499 Between Groups 11.955 2 5.977 4.446 .012 Approach Roads Within Groups 668.197 497 1.344 Total 680.152 499 Between Groups 33.891 2 16.945 11.820 .000
Within Groups 712.501 497 1.434 Parking Space Total 746.392 499 Between Groups 17.651 2 8.825 Traffic Arrangement 6.297 .002 Within Groups 696.549 497 1.402
Total 714.200 499 Between Groups 1.146 2 .573 .412 .663 Health Services Within Groups 690.854 497 1.390 Total 692.000 499 P-value < 0.05, P- value >0.05 =NS, Represents significance at 0.05 level, NS represents no significance at 0.05 level
4.3.2. Descriptive Statistics of Duration of Stay
H0 7: No significant differences exit across three groups of respondents on the
amenities provided to the pilgrims for their comfortable stay and visit.
The duration of stay is an independent factor providing opportunities to the
visitors to assess the provision of amenities at the religious sites. The study has
found the marginal differences of opinions of respondents while taking the results of
mean into consideration. Apart from basic facilities, visitors expect amenities at the
pilgrimage sites for minimum comfort. Moreover, religious Tourists generally prefer
to stay longer at the site for performing several rituals for which amenities are
essential required for them. As such, improvement of amenities can lengthen the stay
and make the stay of pilgrims more comfortable. While doing the analysis of the
variables representing six different aspects of amenities meant for comfortable stay
at the destination, The mean and standard deviation method has been used to
determine the difference of means and square of means of three categories of
respondents on these aspects of amenities.
Table 4.30 presents the results of mean and standard deviation of three groups
of respondents (1-3 days, 1-6days and one week and more). The first group of
respondents has outnumbered the second. A the same time, the third group of
respondents has been outnumbered by the second group of respondents. There are
mean differences of opinions of three groups of respondents on each element of basic
infrastructure. There is a big dispersion of standard deviation from the mean square.
Thus, it shows the contrasting opinions of respondents on the several aspects of
amenities. As such, the higher the standard deviation the greater would be differences of opinions and there is no uniformity on each factor of amenities.
One-way ANOVA has been used to test the statistical differences of means and standard deviation of each category of respondents on each aspect of amenities.
TABLE 4.30
Descriptive Statistics for Quality of Amenities
Key Factors of Std. Duration of Stay N Mean Amenities Dev. Purified Drinking 1-3 Days 241 3.27 1.26 Water 1-6 Days 141 3.51 1.24 One Week & More 118 3.45 1.16 Total 500 3.38 1.23 Rest Shed 1-3 Days 241 3.24 1.18 1-6 Days 141 3.03 1.05 One Week & More 118 3.00 1.01 Total 500 3.13 1.11 Toilet &Washrooms 1-3 Days 241 3.37 1.32 1-6 Days 141 3.18 1.18 One Week & More 118 3.17 1.13 Total 500 3.27 1.24 Cloakrooms 1-3 Days 241 3.39 1.19 1-6 Days 141 3.18 1.23 One Week & More 118 2.97 1.20 Total 500 3.23 1.21 Shopping Centres 1-3 Days 241 3.39 1.16 1-6 Days 141 3.28 1.12 One Week & More 118 3.03 1.14 Total 500 3.28 1.15 Hygienic & 1-3 Days 241 3.42 1.31 Cleanliness 1-6 Days 141 3.27 1.21 One Week & More 118 3.17 1.16 Total 500 3.32 1.25
4.3.2.1 Results of One-Way ANOVA
H0 8: The hypothesis “there is no significant differences across three groups of sample
respondents on the amenities provided to the pilgrims for comfortable stay and
visit” is rejected in case of element of selected amenities such as Purified
Drinking Water, Rest Shed, Toilet & Washroom and Hygienic & Cleanliness of
Environment at three respective religious sites, excepting cloakroom and
shopping centre.
Table 4.31 gives a detailed breakup of output of one-way ANOVA. For
observing the significant difference between the duration of stay of Tourists with
reference to the Purified drinking water facilities in Velankanni, Nagore &
Thirunallar, a One Way Analysis of Variance has been performed at 0.05 level. The
results show that there exists a significant difference between the duration of stay of
Tourists on the provision of Purified drinking water facilities with P-value >0.05.
The significant difference between the duration of stay of Tourists with
reference to the provision of rest shed in Velankanni, Nagore and Thirunallar has
been tested by using one-way ANOVA at 0.05 level. The results shows that there
exists a significant difference between the duration of stay of Tourists with regard to
the rest shed.
While attempting to find the significant difference between the duration of
stay of Tourists and their assessment on the maintenance of toilet and washrooms in
Velankanni, Nagore and Thirunallar, one-way Analysis of Variance with 0.05 level
of significance shows no significant differences across the groups.
The significant differences between the duration of stay of Tourists with reference to the provisions of cloakrooms to keep the belongings during the visit to
Velankanni, Nagore and Thirunallar, the results of one-way ANOVA indicate that there exists the differences of opinions on the provisions of cloakrooms at each religious site with P-value >0.05.
In order to find significant difference between the duration of stay of Tourists with reference to shopping centers in Velankanni, Nagore and Thirunallar, the results of one-way ANOVA at 0.05 level of significance do not reject the hypothesis and clearly given an indication of significant differences of opinions.
For observing the significant difference between the duration of stay of
Tourists with reference to hygienic and clean environment in Velankanni, Nagore and
Thirunallar, one-way ANOVA at 0.05 level significance has not rejected the hypothesis as it P value is greater than the significance value.
The study has found the differences of experiences of pilgrims on the amenities at the three religious sites. It is therefore suggested that the existing provisions of amenities are extremely inadequate and more provisions should be made to improve the condition of the amenities, thereby making Tourists feel at home and their stay comfort and memorable.
TABLE 4.31
ANOVA for Quality of Amenities
Key Factors of Sum of Mean Df F Sig. Amenities Squares Square Purified drinking water Between Groups 6.125 2 3.062 2.015 .134 Within Groups 755.433 497 1.520 Total 761.558 499 Rest Shed Between Groups 6.619 2 3.310 2.695 .069 Within Groups 610.443 497 1.228 Total 617.062 499 Toilet &Washroom Between Groups 4.601 2 2.301 1.493 .226 Within Groups 765.949 497 1.541 Total 770.550 499 Cloak rooms Between Groups 14.579 2 7.290 4.983 .007 Within Groups 727.043 497 1.463 Total 741.622 499 Shopping Centres Between Groups 10.283 2 5.141 3.886 .021 Within Groups 657.629 497 1.323 Total 667.912 499 Hygienic & Clean Between Groups 5.601 2 2.801 1.782 .169 Within Groups 781.199 497 1.572 Total 786.800 499 P-value < 0.05, P- value >0.05 =NS, Represents significance at 0.05 level, NS represents no significance at 0.05 level
4.3.3. Descriptive Statistics of Duration of Stay
H0 8: Significant differences of the three groups of sample respondents do not exist on
the criteria of law and order as the key destination selection determinants
The duration of stay is a critical indicator for evaluating the law and order of
any tourist destination. Visitors can comfortably assess preparedness of the host
administration at the destination sites to provide safety and security by enforcing laws
to regulate the law and order situation. As such, any tourism destination can face the
law and order problem owing to the confluence of diverse background of people. It is
more critical at the religious places of interest due to congregation of people in large
number. The study has found the marginal differences of means on individual
items. Apart from basic facilities and amenities, visitors do seriously expect the role
of government in maintaining law and order at the religious sites.
Moreover, the stay of religious Tourists is generally longer for performing
several rituals at the site where large crowd would be present. Law and order situation
is a very important pulling factor of a religious tourism destination as visitors form a
mental image of the place before undertaking the tour. The mean and standard
deviation method has been used to determine the difference of means and square of
means of three categories of respondents on these aspects of amenities.
Table 4.32 presents the results of mean and standard deviation of three groups
of respondents (1-3 days, 1-6 days and one week and more). The number of first
group of respondents is more than other two groups. There are mean differences of
opinions of three groups of respondents on each element of law and order. There is
big dispersion of standard deviation from the mean square. Thus, it shows the conflicting opinions of respondents on the several aspects of law and order situations.
As such, the higher the standard deviation the greater would be differences of opinions and there is no uniformity on each factor of law and order. The law and order factors include the items like pick-pocketing, police outpost and safety of women devotees, friendly community people and safety of belongingness.
One-way ANOVA has been used to test the statistical differences of means
and standard deviation of each category of respondents on each aspect of law and
order. .
TABLE 4.32
Descriptive Statistics for Law and Order
Law & Order Category of Std. N Mean Situation Villages Dev. Pick-pocketing 1-3 Days 241 3.63 1.11 1-6 Days 141 3.71 1.16 One Week & More 118 3.71 1.16 Total 500 3.67 1.13 Police Outpost 1-3 Days 241 3.23 1.14 1-6 Days 141 3.23 1.07 One Week & More 118 3.71 1.16 Friendly Community Total 500 3.19 1.09 People 1-3 Days 241 3.44 1.12 1-6 Days 141 3.16 1.11 One Week & More 118 3.24 1.00 Safety of Women Total 500 3.32 1.10 Devotees 1-3 Days 241 3.42 1.28 1-6 Days 141 3.31 1.16 One Week & More 118 3.24 1.16 Safety of Total 500 3.35 1.22 Belongingness 1-3 Days 241 3.61 1.20 1-6 Days 141 3.32 1.11 One Week & More 118 3.44 1.22 Total 500 3.49 1.18
4.3.3.1 Results of One-Way ANOVA
Table 4.33 presents the results of one-way ANOVA of significant difference
between the three groups of respondents on the criterion of duration of stay with
regard to pick-pocketing. The results show that there exists a significant difference
between the duration of stay of Tourists and pick-pocketing with the tourists with
P-value >0.05.
Having found the significant difference between the three groups of
respondents on the police outpost as an essential requirement for law and order
situation in Velankanni, Nagore and Thirunallar, one-way ANOVA has been
performed at 0.05 level. The results show that there exists a significant difference in
giving opinion about the availability of police outpost to prevent any untoward
incidences in three pilgrim centers with P-value >0.05.
Having observed the significant difference between the duration of stay of
Tourists and friendly community people in Velankanni, Nagore and Thirunallar,
One-way ANOVA was performed at the 0.05 level. There exists a significant
difference between the groups in giving opinion on friendly community people with
P-value >0.05.
In order to ascertain the significant difference between three groups of
respondents on the criterion of duration of stay with reference to safety of women
devotees in Velankanni/Nagore/Thirunallar, one-way ANOVA was used to test the
differences of opinions at the 0.05 level of significance. Thus, there exists a
significant difference of opinion about the safety of women devotees in
Velankanni/Nagore/Thirunallar. It is rejected with P-value >0.05.
For observing the significant difference between the duration of stay of
Tourists with reference to safety of belongingness at the Pilgrimage destination in
Velankanni/Nagore/Thirunallar, One-way ANOVA was tested at the 0.05 level of significance. There exists significant differences between three groups with P- value>0.05.
Thus, the hypothesis “significant differences of three groups of sample
respondents do not exist on the criteria of law and order as the key destination
selection determinants” is not rejected in case of all the related elements representing
the law and order situations at the religious sites.
Law and order is one of the socio-political risk factors that mostly hamper the
Tourism business whether it is special interest or common interest Tourism. The study
has found out sharp differences of experience of the pilgrims about the law and order
situation at these three religious sites. Thus, it is suggested that the government should
be more vigilant in enforcing the law and order when these three places receive large
number of Tourist traffic during the festivals and other auspicious occasions. More
police outpost and the concept of community police should be introduced to help
maintain the law and order in a sustainable way.
TABLE 4.33
ANOVA for Law and Order Situations
Law and Order Sum of Mean Df F Sig. Situations Squares Square Between Groups .713 2 .357 .274 .760 Pick-pocketing Within Groups 647.149 497 1.302 Total 647.862 499 Between Groups 2.908 2 1.454 Police Outpost 1.222 .296 Within Groups 591.420 497 1.190
Total 594.328 499 Between Groups 7.974 2 3.987 3.324 .037 Friendly Community People Within Groups 596.098 497 1.199 Total 604.072 499 Between Groups 2.844 2 1.422 .947 .389 Safety of Women Devotees Within Groups 746.298 497 1.502 Total 749.142 499 Between Groups 7.869 2 3.934 2.813 .061 Safety of Belongingness Within Groups 695.059 497 1.399 Total 702.928 499 P-value < 0.05, P- value >0.05 =NS, Represents significance at 0.05 level, NS represents no significance at 0.05 level
4.3.4. Descriptive Statistics of Duration of Stay
H0 9: Differences of experiences between the sample respondents are not significant
while taking religious obligations as one of the criteria for the destination
selection.
The duration of stay is an important independent factor for finding the level of
interest and devotion towards the religious duties. All the pilgrims are influenced by
the traditions and customs. Regardless of their socio-economic or cultural
backgrounds, each pilgrim will make all efforts to perform the obligatory religious
duties. All the pilgrimage sites do attract pilgrims for performing some mandatory
duties or offering prayers or donating to the trust of religious institutions or feeding
poor people or fasting or taking severe penance or participating festivals. Either one
of the obligatory performance or a combine of two or more is expected to be
performed by the pilgrims at the religious sites for which pilgrims stay longer
duration of time at the religious sites.
Apart from basic facilities, amenities and law and order situations, visitors are generally concerned and serious for performing religious duties as per the customs and traditions. Moreover, the stay of religious Tourists is generally longer for performing several rituals at the site. As such, rites and rituals do entice the pilgrims to the shrine or temple, church or mosque as a routine prayer or special offering.
However, the religious obligations represent seven different items. The mean and standard deviation method has been used to determine the difference of means and square of means of three categories of respondents on these aspects of amenities.
Table 4.34 presents the results of mean and standard deviation of three groups
of respondents on the basis of duration of stay. The mean differences of opinions of
three groups of respondents on each element of law and order show that there is a
moderate degree of agreement of respondents on all these seven aspects. It is also
found that there is relatively big dispersion of standard deviation from the mean
square. This large standard deviation along with moderate mean value clearly
indicates the differing opinions of respondents on the several aspects of religious
obligations. As such, the higher the standard deviation the greater would be
differences of opinions and there is no uniformity on each individual item explaining
one of the aspects of religious obligations. The religious obligations include
Fulfilling Religious Duties, Offering Prayers, Fasting and Penance, Offering
Donations, Participating Festivals, Eating the Holy Prasadam and Feeding Poor
People.
One-way ANOVA has been performed to test the statistical differences of
means and standard deviation on each aspect of religious obligations.
TABLE 4.34
Descriptive Statistics for Religious Obligations
Religious Duration of N Mean Std. Obligations Stay Dev. 1-3 Days 241 3.69 1.18 Fulfilling Religious 1-6 Days 141 3.85 1.06 Duties One Week & More 118 3.72 1.09 Total 500 3.74 1.13 Offering Prayers 1-3 Days 241 3.42 1.11 1-6 Days 141 2.95 1.00 One Week & More 118 2.93 1.21 Total 500 3.17 1.13
Fasting and Penance 1-3 Days 241 3.37 1.18 1-6 Days 141 3.16 1.09 One Week & More 118 2.93 1.13 Total 500 3.21 1.16 Offering Donations 1-3 Days 241 3.53 1.16 1-6 Days 141 3.14 1.29 One Week & More 118 3.18 1.13 Total 500 3.34 1.20 Participating Festivals 1-3 Days 241 3.46 1.20 1-6 Days 141 3.45 1.15 One Week & More 118 3.08 1.25 Total 500 3.37 1.21 Eating the Holy 1-3 Days 241 3.73 1.11 Prasadam 1-6 Days 141 3.50 1.06 One Week & More 118 3.32 1.16 Total 500 3.57 1.12 Feeding Poor People 1-3 Days 241 3.83 1.10 1-6 Days 141 3.35 1.06 One Week & More 118 3.21 1.13 Total 500 3.43 1.09
4.3.4.1 Results of One-Way ANOVA
Table 4.35 presents the results of one-way ANOVA of significant difference between the duration of stay of Tourists with reference to seven factors explaining seven items of religious duties and performances. In order to test the differences, one-way ANOVA was performed at the 0.05 level of significance. The results show that there is no significant difference between three groups of respondents about
Fulfilling Religious Duties with the P- Value >0.05.
For observing the significant difference between the duration of stay of
Tourists with reference to Offering Prayers as per the tradition and custom, one-way
ANOVA was performed at the 0.05 level of significance. The results show a
significant difference between the duration of stay of Tourists and offering prayers
with P-value <0.05.
Having observed the significant difference between the duration of stay of
Tourists with regard to Fasting and Penance, the results reject the hypothesis. Thus, there exists a significant difference with P-value <0.05.
For observing the significant difference between the duration of stay of
Tourists with reference to the festivals associated with Offering Donations, one way
ANOVA was used to test at the 0.05 level of significance. The results have rejected the hypothesis and drawn conclusion that there exists a significant difference between the groups with P-value <0.05.
Having found the significant difference between the three groups of respondents from the mean values with regard to participating festivals, one-way
ANOVA was performed at the 0.05 level of significance. The results have not rejected hypothesis. Thus, there exists a significant difference between the groups with P-value <0.05.
After ascertaining the significant difference from the mean values, one-way
ANOVA was performed at the 0.05 level of significance to find the significant differences with regard to Eating Holy Prasadam . The results have not rejected hypothesis. Thus, there exists a significant difference between the groups with P- value <0.05.
After observing the significant difference from the mean values, one-way
ANOVA was performed at the 0.05 level of significance to find the significant differences with regard to Feeding Poor People. The results have not rejected
hypothesis. Thus, there exists a significant difference between the groups with P- value <0.05.
The hypothesis “differences of experiences between the sample respondents
are not significant while taking religious obligations as one of the criteria for the
destination selection” is rejected .000, .003, .002, .012, .004 and 003 in case of
offering prayers, fasting and penance, offering donations, participating festivals,
eating holy Prasadam and feeding poor people, whereas the hypothesis is not rejected
in case of fulfilling religious duties with P value .390.
Thus, the test of hypothesis demonstrates that there are differences of
experience of the sample Tourist respondents on many of the elements signifying the
religious obligations. Therefore, it is suggested that the ultimate purpose of visiting
these three sites should be respected since the performing rituals and offering prayers
are some of the activities that almost of the pilgrims do at the sites. Efforts should be
made to inspire the people and respect the emotional sentiments and attachment to the
places.
TABLE 4.35 ANOVA for Religious Obligations Religious Sum of Mean Df F Sig. Obligations Squares Square Between Groups 2.415 2 1.207 .945 .390 Fulfilling Religious Duties Within Groups 635.303 497 1.278 Total 637.718 499 Between Groups 28.426 2 14.213 11.527 .000 Offering Prayers Within Groups 612.782 497 1.233 Total 641.208 499 Between Groups 15.854 2 7.927 6.014 .003 Fasting and Penance Within Groups 655.096 497 1.318 Total 670.950 499 Offering Donations Between Groups 17.436 2 8.718 Within Groups 712.442 497 1.433 6.082 .002 Total 729.878 499 Participating Festivals Between Groups 12.982 2 6.491 4.474 .012 Within Groups 721.040 497 1.451 Total 734.022 499 Between Groups 14.070 2 7.035 5.672 .004 Eating Holy Prasadam Within Groups 616.480 497 1.240 Total 630.550 499 Feeding Poor People Between Groups 14.070 2 7.035 4.672 .003 Within Groups 616.480 497 1.240 Total 630.550 499 P-value < 0.05, P- value >0.05 =NS, Represents significance at 0.05 level, NS represents no significance at 0.05 level
4.3.5. Descriptive Statistics of Duration of Stay
H0 10 : Experiences on the transport services that were used by the pilgrims/ Tourists
while visiting the pilgrim Tourism sites are not significantly different.
The duration of stay is independent factor determining the experience of
visitors for transport services. Pilgrims are largely serious and concern for the safety
of transport services for which good transport network and safety vehicles generally
make the travel more comfortable and enjoyable. At the same time, other important
key factors determining the efficiency and quality of good transport services include
Well-connected by Road Transport Operation, Safety and Regularity Bus Services,
Reasonable Bus Fare, Improvement of Rail Connectivity, Amenities at Bus Stand &
Railway Station and Behaviour of Conductors. When these factors are not given
priority or important for the operation of transport services, the overall selection of
destination is largely affected and tourist arrivals will gradually go down.
Apart from basic facilities, amenities, law and order situations and religious
obligations, visitors are generally concerned and serious for selecting a good transport
for travelling to tourism destinations. The mean and standard deviation method has
been used to determine the difference of means and square of means of three
categories of respondents on the six aspects of transport services.
Table 4.36 presents the results of mean and standard deviation of three groups
of respondents on the basis of duration of stay. The mean differences of opinions of
three groups of respondents on each element of transport services show that there is a
moderate degree of agreement of respondents on all these six aspects. It is also found
that there is relatively big dispersion of standard deviation from the mean square.
This large standard deviation along with moderate mean value clearly indicates the differing opinions of respondents on the several aspects of transport services. As such, the higher the standard deviation the greater would be differences of opinions and there is no uniformity on each individual item explaining one of the aspects of transport services.
One-way ANOVA has been performed to test the statistical differences of
means and standard deviation on each aspect of transport services.
TABLE 4.36 Descriptive Statistics for Communication Network Transport Duration of Std. N Mean Services Stay Dev. 1-3 Days 241 3.63 1.18 Well-connected by Road 1-6 Days 141 3.77 1.08 Transport One Week & More 118 3.66 1.11 Total 500 3.67 1.14 1-3 Days 241 3.44 1.06 Safety and Regularity of 1-6 Days 141 3.16 1.08 Bus Services One Week & More 118 2.95 1.05 Total 500 3.24 1.08 1-3 Days 241 3.52 1.16 1-6 Days 141 3.41 1.08 Reasonable Bus Fare One Week & More 118 3.18 1.10 Total 500 3.41 1.13 1-3 Days 241 3.64 1.27 Improvement of Rail 1-6 Days 141 3.24 1.17 Connectivity One Week & More 118 3.09 1.15 Total 500 3.40 1.24 1-3 Days 241 3.46 1.10 Amenities at Bus Stand 1-6 Days 141 3.22 1.26 & Railway Station One Week & More 118 3.07 1.28 Total 500 3.30 1.20 1-3 Days 241 3.65 1.24 Behaviour of 1-6 Days 141 3.29 1.16 Conductors. One Week & More 118 2.88 1.24 Total 500 3.37 1.26
4.3.5.1 Results of One-Way ANOVA
Table 4.37 presents the results of one-way ANOVA of significant difference between the duration of stay of Tourists with reference to six factors explaining items of transport services. In order to test the differences, one-way ANOVA was performed at the 0.05 level of significance. The results show that there is significant difference between three groups of respondents on various items explaining the assessment of transport services with P-value <0.05, excepting well-connected by road transport (P- Value >0.05)
For observing the significant difference between the duration of stay of
Tourists with reference to Well-connected by Road Transport, one-way ANOVA was performed at the 0.05 level of significance. The results show that there is no significant difference between the duration of stay of Tourists and well-connected road transport with P-value > 0.05.
Having observed the significant difference between the duration of stay of
Tourists with regard to Safety and Regularity of Bus Services , the results reject the hypothesis. Thus, there exists a significant difference with P-value <0.05.
For observing the significant difference between the duration of stay of
Tourists with reference to Reasonable Bus Fare, one way ANOVA was used to test at the 0.05 level of significance. The results have rejected the hypothesis and drawn conclusion that there exists a significant difference between the groups with P-value
<0.05.
Having found the significant difference between the three groups of respondents from the mean values with reference to Improvement of Rail
Connectivity, one-way ANOVA was performed at the 0.05 level of significance. The results have rejected hypothesis. Thus, there exists a significant difference between the groups with P-value <0.05.
After ascertaining the significant difference from the mean values, one-way
ANOVA was performed at the 0.05 level of significance to find the significant
differences with regard to Amenities at Bus Stand & Railway Station. The results
have rejected hypothesis. Thus, there exists a significant difference between the
groups with P-value <0.05.
After observing the significant difference from the mean values, one-way
ANOVA was performed at the 0.05 level of significance to find the significant
differences with regard to Safety and Behaviour of Conductors. The results have
rejected hypothesis. Thus, there exists a significant difference between the groups
with P-value <0.05.
The hypothesis “differences of experiences between the sample respondents
are not significant while taking the quality of transport services as one of the criteria
for the destination selection” is rejected. .000, .026, .000, .009 and .000 in case of
Safety and Regularity Bus Services, Reasonable Bus Fare, Improvement of Rail
Connectivity, Amenities at Bus Stand & Railway Station and Behaviour of
Conductors . While rejecting the most of the elements in the hypothesis, the study has
strongly suggested for an effective communication network so as to ensure the
operation of the transport more regular, affordable, reliable and adoptable, whereas the hypothesis is not rejected in case of Well-connected by Road Transport with P value .511.
Thus, the test of hypothesis clearly indicates that there are differences of experience of the sample Tourist respondents on many of the elements signifying the quality of transport services. Therefore, it is suggested that all the essential services for improving the quality of transport and its network should be given priority when the Government of Tamil Nadu and Puducherrry have taken policy decisions to project these pilgrimage centers as religious tourism places of interest.
TABLE 4.37
ANOVA for Communication Network
Transport Sum of Mean Df F Sig. Services Squares Square Between Groups 1.755 2 .877 Well-connected by Road Transport Within Groups 648.107 497 1.304 .673 .511 Total 649.862 499 Between Groups 20.203 2 10.101 Safety and Regularity of Bus Services Within Groups 567.515 497 1.142 8.846 .000 Total 587.718 499 Between Groups 9.421 2 4.710 Reasonable Bus Fare Within Groups 633.529 497 1.275 3.695 .026 Total 642.950 499 Between Groups 28.429 2 14.214 Improvement of Rail Connectivity Within Groups 739.369 497 1.488 9.555 .000 Total 767.798 499 Between Groups 13.482 2 6.741 Amenities at Bus Stand & Railway Station Within Groups 709.518 497 1.428 4.722 .009 Total 723.000 499 Between Groups 47.584 2 23.792 Behaviour of Conductors Within Groups 746.438 497 1.502 15.841 .000 Total 794.022 499 P-value < 0.05, P- value >0.05 =NS, Represents significance at 0.05 level, NS represents no significance at 0.05 level
4.4. NON-PARAMETRIC TEST FOR ACCOMMODATION SERVICES
H0 11: There are no significant associations between Accommodation Services and
Types of Accommodation.
4.4.1. Pearson Chi-Square for Accommodation Services
The Chi-Square test revealed the significant association between the quality of
services and types of accommodation. Both of them are closely associated. Table 4
.38 shows the results of Pearson Chi-Square test, along with lambda and contingency
coefficient. A significance level of .125, .002, .018, .004, .005 and .078 (Pearson’s
Chi-Square) has been achieved in case of quality of services, reception upon arrivals,
reservation procedures, prompt in setting bills, personal hygiene and expensive
services . The Chi-Square tests also revealed a significant association between the
types of accommodation and quality of services at 87.5 per cent confidence level
( 100-12.5). Similarly, reception upon arrivals at 99.8 per cent confidence level (
100-..02), reservation procedures at 98.20 per cent confidence level (100- 1.80),
prompt in settling bills at 99.6 per cent ( 100-.004), personal hygiene at 95 per cent
(100-.005) and expensive services at 92.2 per cent (100- 7.8).
It is inferred that at 95 per cent confidence level, the quality of services and
expensive services are not significantly associated with the types of accommodation
as the P value is greater than the significance value.
4.4.1.1. Contingency coefficient for Accommodation Services
From the obtained contingency coefficient of .185, .240, .216, .235, .231 and
.194 in respect of quality of services, reception upon arrivals, reservation procedures,
prompt in setting bills, personal hygiene and expensive services, it may be inferred that the association between the dependent and independent variable is moderately significant (is closer to 0.500).
4.4.1.2. Lambda for Accommodation Services
The lambda asymmetric dependent values are .013, .023, .036, .020, .011 and
.008. These values explain that there is a 1.3 per cent, 2.3 per cent, 3.6 per cent, 2.0
per cent, 1.1 per cent and .08 per cent reduction in predicting the concern and
seriousness for the quality of services, reception upon arrivals, reservation procedures,
prompt in setting bills, personal hygiene and expensive services while the types of
accommodation are taken into consideration.
TABLE 4.38
Non-Parametric Test for Amenities for Accommodation Services
Quality of Reservation Prompt in Personal Hygiene Services Vs Reception Vs Procedures Vs Settling Bills Vs Distribution Vs Vs Types of Name of the Types of Types of Hotel Types of Types of Types of Hotels Accommodation Tests Accommodation Accommodation Accommodation Value Sig. Value Sig. Value Sig. Value Sig. Value Sig. Value Sig. Pearson Chi- 17.701 .125 30.432 .002 24.409 .018 29.118 .004 28.118 .005 19.481 .078 Square Lambda .013 .317 .023 .212 .036 .025 .020 .199 .011 .510 .008 .569 Contingency .185 .125 .240 .002 .216 .018 .235 .004 .231 .005 .194 .078 Coefficient
4.4.2. Pearson Chi-Square for Amenities
H0 12: There are no significant associations between Amenities for the comfort of
pilgrims at the pilgrimage centers and Frequency of Visit.
The Chi-Square test revealed the significant association between frequency of services and preference for road condition, road maintenance, banks and ATM, approach roads, parking arrangement, health services. All of them are closely associated with the frequency of visit to each of the pilgrim site. Table 4.39 shows the results of Pearson Chi-Square test, along with lambda and contingency coefficient.
A significance level of .147, .019, .027, .721, .004, .083 and .059 (Pearson’s Chi-
Square) has been achieved in case of road condition at 85.3 per cent confidence level
( 100-14.7), road maintenance at 98.1 per cent confidence level ( 100-1.9), banks and ATM at 97.3 per cent confidence level ( 100- 2.7), approach roads at 37.9 per cent confidence level ( 100- 72.1), parking space at 99.6 per cent confidence level ( 100- .004), parking arrangement at a confidence level of 91.7 per cent (100-
8.3) and health services at 94.1 per cent confidence level ( 100- 5.9). The Chi-
Square tests also revealed a significant association between the frequency of visit and road maintenance, banks and ATM and parking space.
It is inferred that at 95 per cent confidence level, road condition, approachroads, parking arrangement and health services are not significantly associated with the types of accommodation as the P value is greater than the significance value. The reaming others road maintenance, bank and ATM services and parking are significantly associated with the types of accommodation as the P value is less than the significance value.
4.4.2 .1. Contingency Coefficient for Amenities
From the obtained contingency coefficient of . 116, .152, .146, .064, .174, .127 and .133 in respect of road condition, road maintenance, banks and ATM, approach roads, parking arrangement, health services, it may be inferred that the association between the dependent and independent variable is moderately significant (is closer to
0.500).
4.4.2.2. Lambda for Amenities
The lambda asymmetric dependent values are .022, .047, .031, .010, .038,
.019, and .064 . These values explain that there is a 2.2 per cent, 4.7 per cent, 3.1 per
cent, 1.0 per cent, 3.8 per cent. 1.9 per cent and 6.4 per cent reduction in predicting
the concern and seriousness for the road condition, road maintenance, banks and
ATM, approach roads, parking arrangement and health services while the frequency
of services is taken into consideration.
TABLE 4. 39
Non-Parametric Test for Amenities
Road Road Banks and Approach Parking Health Parking Vs Condition Vs Maintenance ATM Vs Roads Vs Arrangement Services Vs Frequency of Name of the Frequency of Vs Frequency Frequency of Frequency of Vs Frequency Frequency of Visit Tests Visit of Visit Visit Visit of Visit Visit Value Sig. Value Sig. Value Sig. Value Sig. Value Sig. Value Sig. Value Sig. Pearson Chi- 6.800 .147 11.796 .019 10.924 .027 2.080 .721 15.613 .004 8.238 .083 9.065 .059 Square Lambda .022 .068 .047 .151 .031 .389 .010 .665 .038 .044 .019 .517 .064 .072 Contingency .116 .147 .152 .019 .146 .027 .064 .721 .174 .004 .127 .083 .133 .059 Coefficient
4.4.3. Pearson Chi-Square for Basic Facilities
H0 13: There are no significant associations between Basic Facilities and Frequency
of Visit.
The Chi-Square test revealed the significant association between frequency of services and preference for Drinking Water, Rest Shed, Toilet & Washroom,
Cloakroom Services, Shopping Centre and Hygienic & Cleanliness. All of them are closely associated with the frequency of visit to each of the pilgrim site. Table 4.40 shows the results of Pearson Chi-Square test, along with lambda and contingency coefficient. A significance level of .454, .195, .036, .682, .525 and .523 (Pearson’s
Chi-Square) has been achieved in case of Drinking Water at 54.6 per cent confidence level ( 100-45.4) Rest Shed at 89.5 per cent confidence level ( 100-19.5), Toilet &
Washroom at 96.4 per cent confidence level ( 100- 3.6), Cloakroom Services at
31.8 per cent confidence level ( 100- 68.2), Shopping Centre at 47.5 per cent confidence level ( 100- 52.5) and Hygienic & Cleanliness at a confidence level of
47.7 per cent level ( 100- 52.3). The Chi-Square tests also revealed a significant association between the frequency of visit and Drinking Water, Rest Shed
,Cloakroom Services, Shopping Centre and Hygienic & Cleanliness are not significantly associated. However, a significant association between the frequency of visit and Toilet & Washroom is associated.
It is inferred that at 95 per cent confidence level, Drinking Water, Rest Shed,
Cloakroom Services, Shopping Centre and Hygienic & Cleanliness are not
significantly associated the frequency of visit as the P value is greater than the
significance value. Toilet & Washroom facility is significantly associated with the frequency of visit as the P value is less than the significance value.
4.4.3.1. Contingency Coefficient for Basic Facilities
From the obtained contingency coefficient of.085, .109, .143, .068, .080 and
.080 in respect of Drinking Water, Rest Shed , Toilet & Washroom, Cloakroom
Services, Shopping Centre and Hygienic & Cleanliness, it may be inferred that the association between the dependent and independent variable is moderately significant
(is closer to 0.500).
4.4.3.2. Lambda for Basic Facilities
The lambda asymmetric dependent values are .014, .014, .031 .000. 034 and
.013 . These values explain that there is a 1.4 per cent, 1.4 per cent, 3.1 per cent, 0
per cent, 3.4 per cent and 1.3 per cent reduction in predicting the concern and
seriousness for the Drinking Water, Rest Shed, Toilet & Washroom, Cloakroom
Services, Shopping Centre and Hygienic & Cleanliness while the frequency of
services is taken into consideration.
Table 4.40
Non-Parametric Test for Basic Facilities
Toilet & Wash Hygienic & Drinking Water Cloak Services Shopping Centre Rest Shed Vs Rooms Vs Clean Vs Vs Frequency of Vs Frequency of Vs Frequency of Name of the Frequency of Visit Frequency of Frequency of Visit Visit Visit Tests Visit Visit Value Sig. Value Sig. Value Sig. Value Sig. Value Sig. Value Sig. Pearson Chi- 3.662 .454 6.056 .195 10.291 .036 2.294 .682 3.199 .525 3.211 .523 Square Lambda .014 .511 .014 .516 .031 .258 .000 .234 .007 .802 .013 .688 Contingency .085 .454 .109 .195 .143 .036 .068 .682 .080 .525 .080 .523 Coefficient
4.5. FRIEDMAN MEAN RANK TEST
H0 14: There are no significant differences of mean ranks across the factors determining
the source of information for travel plan, improvement of services, selection of
accommodation, mode of payment of travel services, selection of transport services
and selection of pilgrimage center.
4. 5.1. Sources of Information for Travel plan
In Table 4.41 , the test results of the Friedman mean rank revealed that the difference of the mean rank values is validated hypothetically. Travel Magazines /
Brochures / Newspaper have become the highest mean rank factor with the mean rank
3.67. Thus, a symp. Sig. is less than 0.05, the Friedman test results support the differences of rank value of all the six factors contributing towards the improvement of services. Since it is revealed that Travel Magazines/Brochures/Newspaper is the first rank preference factor with the test of significance, thus, all the service providers should seriously ponder over and find the ways to publish quality Travel Magazines / Brochures
/ Newspaper for promotion of these three religious sites.
The Department of Tourism, Govt. of Tamil Nadu and Puducherry should promote the pilgrim Tourism circuit with the aid of travel magazines, brochures/ newspaper. As it seems from the mean rank results that preference of the visitors to collect travel related information is high.
196
TABLE 4.41
Preferences of Sources of Information for Travel plan
Sources of Mean Chi-Square Friedman Information Rank Test Travel Magazines/Brochures/Newspaper 3.67 News Paper Articles 3.66 Travel Agency 3.54 Asymp. Sig Websites/Travel Portals 3.57 28.703 (.000) Word of Mouth 3.43 Tourist Offices 3.13
4.5.2. Improvement for Services
In Table 4.42 , the test results of the Friedman mean rank revealed that the difference of the mean rank values is hypothetically validated and timely services has secured the highest mean values, thereby making it a first rank factor with the mean rank
3.76. Thus, a symp. Sig. is less than 0.05, the Friedman test results support the differences of rank value of all the six factors contributing towards the improvement of services. Since it is revealed that timely services is the first rank preference factor with the test of significance, thus, all primary and secondary service providers should look into the improvement of quality of services. Apart from the facilities and amenities, tourism service providers such as hotel, restaurant, travel agency, transporter, etc should ensure the process and delivery of services that will increase loyalty and attachment of visitors towards the destination.
197
Table 4.42
Preferences for Improvement of Services
Improvement Mean Rank Chi-Square of Services Friedman Test Timely Services 3.76 Well-groomed Staff 3.59 Systematic Documentation 3.71 Asymp. Sig 58.646 Supporting Technology 3.65 (.000) Coordination 3.22 Disaster 3.07
4.5.3. Selection of Accommodation
In Table 4.43, the Friedman mean rank results showed that all the elements such as Convenient Location, Simple Payment Formality, Easy Reservation Formality, Easy
Availability and Round the Clock Services have influenced the preference for selection of accommodation. However, Easy Reservation Formality with the mean rank value 3.36 is the highest rank factor that largely influences the preference for the selection of accommodation. The significance of the results is further validated with the symp. Sig
.000 that is less than 0.05. As the sample respondents preferred the easy reservation procedures to reserve the room, perhaps the present reservation methods are not as effective as it is desired for the industry. Thus, all accommodation operators should take cognizance of it and carry out reservation procedures in a more professional manner. This can be possible with help of technology and trained manpower.
198
Table 4.43
Preferences for Selection of Accommodation
Selection of Mean Chi-Square Accommodation Rank Friedman Test Convenient Location 2.93 Simple Payment Formality 3.28 Asymp. Sig Easy Reservation Formality 3.36 80.890 Easy Availability 2.83 (.000) Round the Clock Services 2.59
4.5.4. Mode of Payment of Travel Services
In Table 4.44, the Friedman mean rank results revealed that online transfer becomes the most convenient method for payment for travel services as it is supported with mean rank value 2.76. The order of the rank is significant with Chi-square (.000)
All other modes of payment such as Third Person Payment, Debit/Credit Card and Cash are also appeared to have become the preferred mode for payment of travel services.
It is expected that online transfer would be the highest preference for making the payment for travel services as majority of the visitors are tech-savvy or they get it done through some body. The process of online transfer services should be encouraged and clients should be given discount when they make the payment through online.
199
TABLE 4.44
Preference for Mode of Payment of Travel Services
Mean Chi-Square Mode of Payment for Travel Services Rank Friedman Test Cash 2.66 55.901 Online Transfer 2.76 Third Person Payment 2.34 (.000) Debit/ Credit Card 2.24
4.5.5: Selection of Transport Services
In Table 4.45, the Friedman mean rank results revealed that comfort becomes the most preferred criteria for selection for transport services since the mean rank (4.65) is highest for this factor and the order of the rank is significant with Chi-square P value
.000.. It is appeared to have indicated that all other factors like Regularity, Affordability,
Safety, Behavior of Staff, Easy Payment and Quick Alternative are some the preferences for the selection of transport services apart from comfort, being the first preference.
Since comfort has become the highest preference for the visitors while visiting these religious sites, transport service providers should pay attentions to improve the comfort of the passengers along with other factors such regularity, affordability, safety, behaviour of staff, easy payment and quick alternative.
The results of Friedman mean rank has clearly indicated that comfort is the highest preferred mean rank factor and it is in fact the common understanding of
200
pilgrims for selecting a Pilgrimage center. However, other six factors have also been preferred while selecting these three religious places. Thus, it is suggested that
Government Administration and private tourism establishments should be seriously concerned for the comfort of passengers that is quite sensitive and personal.
TABLE 4.45
Preference for Selection of Transport Services
Selection of Mean Chi-Square Transport Services Rank Friedman Test Regularity 4.31
Affordability 4.13
Comfort 4.65
Safety 4.36 179.369(.000) Behaviour of Staff 3.88 Easy Payment 3.58 Quick Alternative 3.09
4.5.6. Selection of Pilgrimage Center
In Table 4.46, the Friedman mean rank results revealed that fulfillment of Long- cherished Desire is identified as the most preferred factor to select these religious sites to visit in the life time The mean rank is 4.48 and the Chi-square test is less than 0.05
(.000.). Apart from being influenced by the fulfillment of long-cherished desire, other preferences such as Rituals and Offering, Festivals, Strong Religious Belief and Faith,
Enlightenment of Life, Giving Alms to Poor and Enrichment of Knowledge are also some of the preferences that mostly influence the selection of Pilgrimage centers.
The results of Friedman mean rank have clearly stated that Fulfillment of Long- cherished Desire is the highest preferred mean rank factor and it is universally true and 201
common for the pilgrims for selecting the Pilgrimage center. However, other six factors have also been preferred while selecting these three religious places. Thus, it is suggested that religious institutions should practice a fair way of conducting rituals and make the devotees feel happy.
TABLE 4.46
Preference for Selection of Pilgrimage Centers
Selection of Mean Chi-Square Friedman Pilgrimage Centers Rank Test Rituals and Offerings 4.22 Festivals 4.36 Fulfillment of Long-Cherished Desire 4.48
Strong Religious Belief and Faith 4.17 109.602(.000) Enlightenment of Life 3.74 Giving Alms to Poor 3.63 Enlightenment of Knowledge 3.39
202
CHAPTER V
FINDINGS, SUGGESTIONS & CONCLUSION
Tourism industry is globally known for its diversity and plurality in terms of offering products and services for leisure, pleasure, recreation, study, religious and business purposes. One of the popular forms is Pilgrimage tourism that fuels unprecedented demand for the rise of the growth of Domestic Tourism in India.
Travelling to the holy shrines is an integral part of the tradition and custom of the people belonging to all the principal religions in India. More than 70 per cent of the visitors do pay their trips to the holy places.
This critical mass of the Domestic Tourism is religious tourists or pilgrims. They propel the growth travel across the regions in India and the travel and hospitality requirements during their sojourns at the respective sites have made the tourism industry more dynamic. Having been guided by phenomenal growth of Domestic Tourism backed by Pilgrimage activities, the present study has focused on the three prominent
Pilgrimage sites in South India, i.e. Velankanni, Nagore and Thirunallar. The first two holy sites are located in the state of Tamil Nadu and the last one is located in Karikal as one of the enclaves of the UT of Puducherry.
203
Pilgrimage Tourism is determined by the strength and weakness of destination.
The weakness is the lack of facilities, quality of services, quality of basic facilities, quality of amenities, safety and security, people and culture and Transport Network.
On the other hand, it has positive impacts like foreign exchange earnings, employment opportunities etc. Thus, both positive and negative impacts play a major role in Pilgrimage Tourism. Pilgrimage Tourists deal with selection of pilgrimage destination after evaluating quality of services, quality of basic facilities, quality of amenities, safety and security, people and culture and transport network.
This study is mainly based on Pilgrimage Tourism indicators and realization of
Religious obligations. Religious duties are the major driving motivational forces which stimulate the religious-oriented people to undertake travel. The study is very unique in finding the linkage between the Religious obligations of the Pilgrims and sanctified atmosphere of the Religious sites. The sanctity of three places are preserved from the
Religious perspectives for which a steady stream of visitors arrive at these holy places irrespective of several personal and destination related constraints. Pilgrimage Tourism supply factors highlight on the need for extensive of collaboration with the public sector, which is responsible for policy and promotion of the Pilgrimage site
204
5.0. MAJOR FINDINGS
• As many as 368 male tourist respondents were interviewed for the study as
against 132 female respondents. Across the three groups of respondents on the
basis of age, it consisted of 168 (33.6 %) of below 25 year, 251 (50.2 %) of
26-50 years and 81 (16.2 %) respectively.
• Out of the sample respondents, majority of the respondents 341 (68.2 %) were
married, followed by 111 (22.2%) were unmarried and 48 (9.6%) were
bachelor and spinster respectively.
• Monthly income of the three categories of respondents clearly reflected that
223 ( 44.6%) had sum of rupees 10,000 as monthly income, followed by 166
(33.2%) with a range between Rs. 10,001 and Rs. 20,000 monthly income
and 111 (22.2 %) with a monthly income of Rs.20,001 and above.
• Across the three categories of sample respondents, majority of them 266 (
53.2%) made an expenditure of Rs. 5,000 and less during their visit to their
respective pilgrim site, that is followed by 142 (28.4%) with an expenditure of
Rs.5001-Rs.10,000 and 57 ( 11.4 %) with an expenditure of Rs.10,001 and
Rs.15,000 respectively.
• Majority of the respondents 260 (52.0%) visited their respective holy sites
with family and friends, that is followed by 142 ( 28.4%) and 98 (19.6%)
number of respondents paid their visit with their affinity groups.
• A little more than forty per cent of the respondents 216 (43.2%) stayed in the
lodges and guesthouses as against a little more than one fourth of the 205
respondents 144 (28.8%) preferred to stay in the hotel. On the other hand, one
fourth of the respondents 126 (25.2%) sojourned at the paying guest place and
an insignificant number of respondents 14 (2.8%) could stay with their friends
and relatives during their visit.
• Across the three groups on the basis of duration of stay, a little less than half
of the sample respondents 241 ( 48.2 %) could stay at the religious sites about
1-3 days as compared to other two groups. A little more than one fourth 141 (
28.2%) and less than one fourth of them 118 (23.6%) could stay one week
and more respectively.
• A little more than half of the sample respondents 266 ( 53.2 %) visited their
respective religious sites once as against 234 ( 46.8%) of them visited more
than once. Respondents belonging to the age group between 26 and 50
constitute 50.2 per cent or 251 and similarly, 59.5 per cent belonging to the
age group of 25 and less (100) visited for the first time.
• Out of the 73.6 per cent or 368 male sample respondents, 53 .5 per cent or
197 visited for the first time and 52. 3 per cent of the female respondents also
visited first time.
• Out of 68.2 per cent or 341 sample respondents who are married, half of them
visited more than once and once, whereas out of 22.2 per cent of the
unmarried sample respondents, 58.6 per cent ( 65) visited once.
• As many as 341 (68.2 per cent) were the Hindu devotees, followed by
111(22.2 %) were the Christians and the remaining 48 (9.6 %) were Muslims.
Out of 341(68.2 %) Hindu pilgrims visited Velankini, 195 (57.2%) are first- 206
time visitors. Similarly, it is reported that the number of first-time pilgrims has
outstripped the number of repeat visits in case of pilgrims belonging to other
two religions.
• Majority of the sample respondents are 223 (44.6 %) with having income
Rs.10,000 and less could visit their religious sites. Out which, more than half
of them 129 (57.8%) had the income of Rs. 10,0000 and less.
• Out of 266 ( 53.2 %) of the sample tourist respondents who visited once and
more than once , 151 ( 56.8%) of them could spend Rs. 5000 or less.
Similarly, a little more than half (266 of 53.2 %) of the first-time visitors who
spent from Rs.5000 or less to Rs. 15,001 or more during their sojourn.
• A little half of the respondents ( 241 or 48.2 %) extended their halt about 1-3
days and the remaining was shared by 141 (28.2%) respondents with a 1-6
days duration and 118 (23.6%) with one week and more duration at the
religious sites.
• As much as 33 per cent (165) spent more on room as compared to 31.4 per
cent ( 157) on transport and 27.6 per cent (138) on food.
• Across six major motivational factors that generally drive the tourists to visit
the pilgrim sites, 31.2 per cent (156) visited for temple, followed by 20.8 per
cent for beaches, 20. 6 per cent churches, 17.4 per cent for mosque.
• A little more than half of the sample respondents 260 (52.0%) were
accompanied by the family and friends when they visited their respective
religious sites as against 142 (28.4 %) visited independently or alone and 98
(19.6%) visited with the affinity groups. 207
5.1. RESULTS OF THE ‘t’ TEST
• Two groups of sample Tourist respondents are significantly different for
selection of accommodation and restaurant services, whereas different exists
among the visitors on the criteria of reception upon arrival, reservation
procedures and front office staff. Thus, it is found that reception upon arrival,
reservation procedures and staff of front office is some of the critical elements
of improving the quality of accommodation services.
• Differences exist while selecting transportation services such as road
transport connectivity, operation of government/private bus services, safety
and regularity of bus services, reasonable bus fare, improvement of rail
connectivity, amenities at railway and bus stand and railway stations and
safety and behaviour of conductors. It is however found that each group
seems to have different perceptions and expectations from the transport
services. It is quite obvious to find the differences of understanding of
pilgrims who largely visit the religious sites.
• Respondents do not significantly differ while considering the quality of
facilities, such as road condition, road maintenance, approaching roads,
parking space, traffic arrangement and health services as one of the primary
preferences for destination selection. Respondents have differences opinions
on the availability of Banks and ATM services at the convenient places. It
seems to reflect that pilgrims largely depend on the ATM services.
208
• No differences of opinion exit across the pilgrims on the availability of
purified drinking water facilities, provision of rest shed, toilet and washroom,
cloakroom, shopping centers, hygienic and cleanliness, safety & security,
police outpost, pleasant place and peaceful place. Thus, it is found that
respondents seem to accentuate on the key amenities to be improved and
expanded for the comfort of pilgrims.
• Tourist respondents do not significantly differ while performing several
religious obligations such as offering prayers, fasting and penance, offering
donations, participating festivals, eating holy prasadam and feeding poor
people. This seems to reflect that religious obligation is performed as per the
tradition and custom. Irrespective of frequency of visit to these sites,
pilgrims become more particular and serious for performing the rituals. Hus, it
is found that all these key elements of religious obligations are directly and
indirectly associated with facilities, amenities, accommodation services and
transport services.
5.2. RESULTS OF ONEWAY ANOVA
• After finding the significant difference between three groups of respondents
on the health services in Velankanni, Nagore & Thirunallar, respondents
seem to have experienced different types of experience as far as health
services are concerned. There are different types of health services such as
first-aid, ambulance, medicine, etc. This finding seems to present that all these
209
key elements of health services are essential at the pilgrimage sites due to the
health conditions of pilgrims. Majority of the pilgrims do visit these sites with
fasting as a token of devotion for the god. Thus, many pilgrims fall in sick and
need the health services.
• Differences do not exit on the amenities provided to the pilgrims for
comfortable stay and visit is rejected in case of element of selected
amenities such as purified drinking water, rest shed, toilet & washroom and
hygienic & cleanliness of environment at three respective religious sites,
excepting cloakroom and shopping centre. The study has found that all these
pilgrimage sites have made provisions for amenities for the comfort of
pilgrims. Thus, it seem to reflect that the present status of amenities does not
seem to be adequate to cater the pilgrims.
• Significant differences do not exist while taking law and order situation as one
of the key destination selection determinants. All the respondents
unanimously agreed to ensure the law and order of these sites. Hundred
thousands of pilgrims visit these sites during festivals and other auspicious
occasions. The study has found no differences of experience of the pilgrims
about the law and order situation at these three religious sites.
• Differences of experiences are not significant while taking religious
obligations such as offering prayers, fasting and penance, offering donations,
participating festivals, eating holy Prasadam and feeding poor people as one
of the criteria for the destination selection. Thus, the demonstrates that there
210
are differences of experience on key elements signifying the religious
obligations.
• Differences of experiences are not significant while taking the quality of
transport services such as safety and regularity bus services, reasonable bus
fare, improvement of rail connectivity, amenities at bus stand & railway
station and behaviour of conductors as one of the criteria for the destination
selection is taken into consideration. This indicates that there are differences
of experience on these important actors determining the quality of transport
services.
5.3. RESULTS OF PEARSON CHI-SQUARE TEST
• The results of Pearson Chi-Square test do reject the hypothesis in case of
quality of services, reception, reservation procedures, prompt in settling bills,
personal hygiene and distribution of expenditures and its association with the
preferences of selecting types of accommodation. Thus, it is found from the
results of Chi-Square that types of accommodation and different types of
services provides by the accommodation service providers at the religious
sites are associated. Each element of service can lead to customer satisfaction
and loyalty to the hotel, lodges and guest houses.
• The association of frequency of visits with road condition, maintenance, banks
and ATM, parking areas, parking arrangements and health services do not
seem to exit as it has explained that pilgrims are obliged to travel to these
211
religious sites irrespective of all this factors. The study has found that
devotees/pilgrims are motivated by their religious motives to visit pilgrimage
site. Performing religious sites and staying at the religious places along with
paying regular visits are generally independent of the provision of facilities.
• No significant associations exist between drinking water, rest shed, toilet &
wash rooms, cloakroom services, shopping centre, hygienic & clean and
frequency of visit. It is found that the frequency of visits is independent of the
amenities at the religious sites
5.4. RESULTS OF FRIEDMAN MEAN RANK
• The mean rank results revealed that the difference of the mean rank values is
statistically significant. Each factor contributes to the selection of pilgrimage
tourism destination. However, news paper article is found to be the first
preferred source of collecting information for the selection of destination for
performing religious obligations. Irrespective of gathering information from
various sources, news papers provide current status of pilgrimage centers as
compared to other sources of information.
• The mean rank results revealed that all the elements of accommodation
services have influenced the preference for selection of accommodation.
However, easy reservation, being the factor with highest rank value seems to
influence the pilgrims for selection of accommodation. It may be found that
212
customers seem to have given first preference to the easy reservation
procedures due to their own considerations.
• The mean rank results revealed that online transfer is the most convenient
mode for payment for travel services. Besides, all other modes of payment
such as third person payment, debit/credit card and cash seem to have become
the preferred mode for payment of travel services.
• The mean rank results revealed that comfort becomes the most preferred
criteria for selection for transport services This finding seem to have
indicated that all other factors like regularity, affordability, safety, behaviour
of staff, easy payment and quick alternative are some the preferences for the
selection of transport services apart from comfort, being the first preference.
• The mean rank results revealed that fulfillment of long-cherished desire is
identified as the most preferred factor to select these religious sites to visit in
the life time. Apart from being influenced by the fulfillment of long-
cherished desire, other preferences such as rituals and offering, festivals,
strong religious belief and faith, enlightenment of life, giving alms to poor and
enrichment of knowledge seem to have influenced the selection of
pilgrimage centres.
213
5.5. SUGGESTIVE MEASURES AND INTERVENTIONS
• It is suggested that reception upon arrival, reservation procedures, front office
staff, personal hygiene and room and food services are some of the critical
elements of improving the quality of accommodation services. Both the
government and private tourism service providers should seriously look into
the shortcomings that may impede the growth of pilgrimage tourism in the
tourism circuit.
• It is strongly suggested that the transport network highlighting on the
connectivity, operation, regularity and reasonable fare should be improved
round the year and more specifically, during the festive occasions. It is also
suggested that transport tariff should be reasonable to the pilgrims as majority
of them are budget category of tourists. The study has also recommended that
government should evolve some mechanisms to subsidize the cost of visiting
to these holy pilgrim sites. More particularly, domestic tourists with the
proof of Below Poverty Line (BPL) should be provided with transport subsidy
as there is no difference of experience of the first time and repeat visitors
with regard to the improvement of transport network and other ancillary
benefits.
• The findings of the study have suggested for the improvement of basic
facilities such as road, parking areas, traffic and health services. Since there is
a strong relationship between preferences for destination selection and
improvement in basic services, efforts should be made at the higher level of
214
the government administration to help build the infrastructure at all three sites.
When these three religious sites have gained visibility worldwide, the
Government of Tamil Nadu and Puducherry can take all promotional
measures to increase the domestic tourist arrivals by showcasing the pilgrim
tourism circuits. This can bring about improvements of socio-economic
conditions of local people.
• The study has also found insufficient provisions for purified drinking water
facilities, rest shed, toilet and wash rooms, cloak rooms, shopping centres,
hygienic and clean, safety & security and police. It is therefore suggested to
the Governments to gear up with adequate budgetary outlays to make the
amenities of the three places more visitor friendly, thereby making the place
more pleasant and peaceful as the symbol of spiritualism. As such, most of the
holy shrines and pilgrimage sites are facing the problem of unhygienic, litter,
crime and contaminated water. Thus, approaches should be made to help the
religious sites overcome the problem of maintaining the amenities with the
direct intervention of the Public Works Department (PWD), Heath
Department, Home Department, etc and the Ministry of Tourism should take
the lead role in bringing all them into one umbrella resolve the chronic
problem.
• Religious duties as the major driving motivational forces stimulating the
religious-oriented people to undertake travel, the mean experience of sample
respondents is not significantly difference on each element representing the
religious obligations. Thus, the study is very unique in finding the linkage
215
between the religious obligations of the pilgrims and sanctified atmosphere of
the religious sites. Fortunately, all these three places have preserved the
sanctity and purity of the places from the religious perspectives for which a
steady stream of visitors are arriving into these holy places irrespective of
several personal and destination related constraints.
• Since the duration- of -stay is a critical independent factor influencing the
experience of the visitors at the religious sites; the study has found the
differences of experiences of the sojourners on basic infrastructure. Moreover,
religious tourists are generally long-haul visitors and their length- of- stay is
relatively more due to their attachment to the religious places. With this
backdrop, the study has suggested to ensure the improvement of infrastructure
to help the pilgrims stay comfortably.
• The study has found the differences of experiences of pilgrims on the
amenities at the three religious sites, it is suggested that the existing
provisions of amenities are extremely inadequate and more provisions should
be made to improve the condition of the amenities, thereby making tourists
feel at home and their stay comfort and memorable.
• Law and order is one of the socio-political risk factors that mostly hamper the
tourism business whether it is special interest or common interest tourism.
The study has found out sharp differences of experience of the pilgrims about
the law and order situation at these three religious sites. Thus, it is suggested
that the government should be more vigilant in enforcing the law and order
when these three places receive huge number of tourist traffic during the
216
festivals and other auspicious occasions. More police outpost and the concept
of community police should be introduced to help maintain the law and order
in a sustainable way.
• There are differences of experience of the sample tourist respondents on many
of the elements signifying the religious obligations. Therefore, it is suggested
that the ultimate purpose of visiting these three sites should be respected since
the performing rituals and offering prayers are some of the activities that most
of the pilgrims do at the sites. Efforts should be made to inspire the people
and respect the emotional sentiments and attachment to the places.
• While rejecting the most of the elements in the hypothesis, the study has
strongly suggested for an effective transport services so as to ensure the
operation of the transport more regular, affordable, reliable and adoptable.
• The lack of association between the services attributes of the accommodation
and selection of the types of hotel has led to providing a critical thought of
bringing about a radical change in the operation of the accommodation units at
these three religious sites. It is suggested that government should enhance the
capacity of the frontline staff in the hotel by conducting regular training
programme. More particularly, soft skills and personal grooming and etiquette
should be highlighted in the training programme, thereby imbibing the
professional culture in the hospitality sector.
• When the results showed no association between the frequency of visit and
primary facilities, it is quite pertinent to suggest that government should take
217
note of this finding and be proactive in making adequate provisions of primary
facilities for the comfort and safety of the pilgrims visiting the religious sites.
• The Department of Tourism, Govt. of Tamil Nadu and Puducherry should
promote the pilgrim tourism circuit with the aid of travel magazines,
brochures/ newspaper. As it seems from the mean rank results that preference
of the visitors to collect travel related information is high.
• Since it is revealed that timely services is the first rank preference factor with
the test of significance, thus, all the service providers should seriously ponder
over and find the ways to make efficient and effective time services at the
hotel, restaurant, bus stand, etc.
• As the sample respondents preferred the easy reservation procedures to
reserve the room, perhaps the present reservation methods are not as effective
as it is desired for the industry. Thus, all accommodation operators should
take cognizance of it and imbibe professionalism along with technology into
the reservation procedures.
• It is expected that online transfer would be the highest preference for making
the payment for travel services as majority of the visitors are tech-savvy or
they get it done through some body. The process of online transfer services
should be encouraged and clients should be given discount when they make
the payment through online.
• Since comfort has become the highest preference for the visitors while visiting
these religious sites, transport service providers should pay attentions to
improve the comfort of the passengers along with other factors such 218
regularity, affordability, safety, behaviour of staff, easy payment and quick
alternative .
• Since the fulfillment of long-cherished desire is the highest preferred mean
rank factor, it is in the line of the common understanding of selecting the
pilgrimage center. However, other six factors have also been preferred while
selecting these three religious places. Thus, it is suggested that government
administration and private tourism establishment should be serious concerned
for the long-cherished desire that is quite sensitive, emotional and personal.
5.6. SCOPE FOR FUTURE RESEARCH
• The Findings of the study have opened the windows for undertaking further
research on varied themes pertaining to the Pilgrimage Tourism. The research
work has laid much importance on the indicators, such as quality of services,
quality of basic facilities, quality of amenities, safety and security, people and
culture, Transport Network, etc. These are the significant elements for
studying preferences for destination selection and fulfillment of Religious
obligations.
Therefore, the future researchers may take up the study on tangible and intangible attributes of Pilgrimage Tourism destination with special to other pilgrimage sites in
South India in particular. The future study work should focus more on micro study of the destinations. Thus, the study on “selection of Pilgrimage Destination and 219
Realization of Religious Obligations: As assessment of Pilgrimage Tourism Circuit
(Velankanni, Nagore and Thirunallar) in Tamil Nadu is relevant from the social, cultural and economic perspectives.
5.6. CONCLUDING NOTE
The world and its species have been created by God. Nothing seems to move in the world without the knowledge and blessings of God. Human beings themselves are the creations of God. The nature’s greatest creation is the man and its coexistence with others is to survive and grow for its own sake and others. Thus, interdependence is inevitable and permanent. People have strong belief and faith in God as He is the Creator,
Maintainer and Destroyer of the world. People across the religions believe in God strongly with devotion and fear. As such, humans do not believe in God as long as they do not confront difficulties or hurdles in the life. They repose faith in God when they wish to overcome the difficult time in the life. Many of them are successful in the life after worshipping God and Goddesses.
People have strong faith in God for achieving success in the life. Whether it may be the acquisition of knowledge, wealth, social status, position, recognition, etc, or it may be the hope for finding new knowledge. In addition to this, people wish to visit the abode of Gods and Goddesses as per their tradition and custom. For example, Hindu religiously travel to Badrinath, Dwaraka, Puri and Rameswram after getting relieved from the social
220
obligations. Similarly, Muslims travel to Mecca and Madina and Christians visit
Jerusalem. Buddhists visit Lumibini and Bodh Gaya.
Apart from these principal religions, people worship certain Gods to take blessings of their divine power. For example, Muslim followers visit Ajmer Drgha in
Rajasthan and Christians visit God for offering prayers to Basilica in Goa. In Hinduism, there are 33 crores Gods and Godesses and they are worshipped in different names. Each
God or Goddess has different manifestations.
Pilgrimage activities started when human beings were aware of the divine power.
Thus, people have been visiting religious places of interest for the fulfillment of religious duties and obligations to gain more virtues. Each individual must have done some sins or others while taking life in the different directions. They resort to Gods finally to get rid of sins for which people take bath in the River Ganges and Narmada for washing away their sins.
It is inferred that existence and progress of human life is controlled by the divine power and the success and failure in the journey of human life is carried out as per HIS wish and instructions. Obviously, human beings are the creatures of nature and their creations and destructions are determined by the Gods. The growth of travel to pilgrimage places of interest must be attributed to the increasing of faith of people towards God along with connectivity and facilities.
221
Tourism constitutes significant portion of total domestic tourism in India. A vast majority of people travel to religious places of interest to perform rituals for their healthy and happy life. The primary travel motivation of pilgrims is to do pilgrimage activities along with visiting friends &relatives. Thus, this study has become unique in carrying out the research work with regard to the fulfillment of religious obligations and destinations selections.
Gone are the days, pilgrims did not care for facilities and amenities at the pilgrimage sites and used to manage themselves with basic facilities. In the present time, pilgrims will hardly select a pilgrimage tourism destination without assessing the quantity and quality of facilities & amenities. The pilgrims in western countries are more particular about the destinations attributes, whereas pilgrims in India did not seem to be so serious about the facilities & amenities. However, pilgrims in India are now more particular and concerned for safety, facilities and amenities that can facilitate for increasing the duration of stay and frequency of visit.
Thus, the study has unearthed several gaps in the theory and practice of pilgrimage and religious tourism literature. With the help of scientific research methods, the study has analyzed and interpreted the data for findings logical inference. The study has built many arguments in the course of review of literature and analysis of hypothesis tests. Destination selection cannot be independent of religious obligations. Both are complementary to each other and cannot be studied separately. Moreover, there must require a study of destination competitiveness and religious significance of pilgrimage
222
sites in the future. The study will certainly become an importance reference point for the policymakers and planners of Tamil Nadu and Puducherry to read and make use of the findings and suggestions while developing pilgrimage tourism in Velankanni, Nagore and Thirunallar.
Finally, this study may be concluded with three pertinent questions: Can these pilgrimage tourism destination’s tangible and intangible attributes meet the pilgrimage needs of pilgrims? Will these two governments refer this study for implementation of policy and programmes? Will the principal and secondary service providers take the findings and suggestions of the study for making profit maximization and committing for social responsibility?
223
BIBLIOGRAPHY
Books
Aziz,H. (2001).Tourism And The Less Developed World; Issues And Case Studies; The Journey; An Overview Of Tourism And Travel In The Arab/Islamic Context. Cab International Publishers,pp.151-158, Cairo, Egypt.
Aziz,H.(2001).Tourism and the Less Developed World: Issues and Case Studies. Rediff Books. CABI publishers, pp. 213-321, Cairo, Egypt.
Bagri,S.(1987).Tourism Management A Global Perspective.Buddhist Tourism Development. Resource Attractions, Conservation and Planning. Orient Publishers, pp.33-51,India.
Bohlman,P.(1999). Pilgrimage Politics And The Musical Remapping Of The New Europe Music And Religion. University Of IiiInois Press, On Behalf Of Society For Ethnomusicology,PP.375-412.
Champakalakshmi,L.(1998).Buddhism In Tamilnadu. Buddhism In Tamilnadu; Patterns Of Patronage.Kanishka Publishers,pp.69-91,India.
Cohen,E.(1992).Tourism And Development Concept And Issues. Tourism And Religion; A Comparative Perspective.Printwell Publishers,pp.147-158, Westport.
Cohen,E.(1996).Tourism And Development Concept And Issues. Tourism And Religion; A Comparative Perspective.Printwell Publishers,pp.147-158, Westport.
Currie,P.M.(1989).The Shrine And Cult Of Mu’in Al-Din Christian Of Ajmer. The Pilgrimage To Ajmer. Oxford University Press,pp.237-247,Taurus .
224
David,L.(2005).Pilgrimage To Package To Package Tour. Journal of Tourism and Cultural Change.Routledge Publications, pp.256-265,India.
Don Baker,H.(2006).Using Corpora in Discourse Analysis- Continuum International Publishing Group, pp.178-196, Westlake.
Miroslav,N. (1999). Tourism And Cultural Conflicts. Managing the cultural impacts of Religious Tourism in the Himalayas, Tibet And Nepal. Cab International Publishers, pp.95-110,London.
Norman,A. (2004).Handbook Of New Religions And Cultural Production. Rediff Books Publications,pp.432-543.
Patnaik,R.(2006).Marketing Of Buddhist Destinations In Orissa; A Development Perspective For Tourism Services, The Icfai Journal Of Service Marketing. The Icfai University Press, pp.187-207.
Raj,R.(2007).Event Management and Sustainability. CABI publishers, pp.56- 76,Leeds,United Kingdom.
Sanjay,A. (1985).Tourism Geographies; A Review Of Trends. Challenges And Opportunities. The Sage Handbook Of Tourism Studies. Sage Publications, pp.213-234,India.
Sarathy,P.(2006).Emerging Trends In Tourism. Religious Tourism An Overview, The Icfai University Press,pp.37-54,India.
Sharma,S.(1998).The language situation in Nepal. Rediff Books,pp.345-424, Jammu, India.
Sharpley,R.(2011).Tourism, Religion And Spirituality.The Sage Book Ok Tourism Studies.Routledge Publications,pp.237-250, Central Lancashire, Preston .
225
Singh,M.(1977).Research Companion to Heritage and Identity. The Contestation Of Heritage; The Enduring Importance Of Religion. British Library Publications,pp.125-137,India.
Terzidou,A.(2008).Ambivalent Self-Understanding? : Change, Language And Boundaries In The Shetland Islands (1970–present).South Publishers,pp.285- 342.
Williams,W.(2002). History Of Religions Buddhist pilgrim/Buddhist exile Old And New Images Of Retired Emperor Kazan. The University Of Chicago Press,pp.303-328, Chicago .
Journals
Ajit, C.E . (2004). Regional Tourism, Tourism Research Publications,Vol (2),pp.23-34.
Al,S.(2005).Stem Cell Tourism And The Power Of Hope. The American Journal Of Bioethics,Vol (10),pp.16-23.
Al,Z.(1997).Spiritual/Religious Life-Style Profiles And Community Substance Abuse Perceptions, Journal Of Social Service Research,Vol(34),pp.43-54.
Alderman,D. (2002). Memory And Place: Geographies Of A Critical Relationship, Social & Cultural Geography Publications, Vol( 5), pp. 347-355.
Alderman,H.(2002).In Visibility of the Enslaved Within Online Plantation Tourism Marketing:a Textual Analysis of North Carolina Websites.Journal of Travel & Tourism Marketing ,Vol( 25),pp. 265-281.
226
Alia,K.(2006). Mediations of The Spirit: Native American Religious Traditions And The Ethics Of Representation. University of Nebraska Press, Vol (20), pp.329- 352.
Allchein,E.H.(1984).Monks,Monarchs and Mountain Folks Domestic Tourism and Internal Colonialism in Northern Thailand. Sage Journal Publications,Vol,(8),pp. 701-716.
Amin,H.(2002). Imagining Shi‘Ite Iran: Transnationalism And Religious Authenticity In The Muslim World. Iranian Studies Publications, Vol( 40),pp.17-35.
Angenend,A.(2001).Tourism:Conceptualizations, Institutions, and Issues.Blackwell Publishers,Vol (12),pp.334-356.
Bachleitner,R.(1999).Cultural Tourism in Rural Communities:The Residents' Perspective, Vol (44),pp.199-209.
Bajpai,K.(1954). Pilgrimage Growth In The Modern World: Meanings And Implications. Elsevier Publications, Vol (33),pp.210-229.
Baker,D. (2006). Community And Gender In The Virtual Classroom.Igi Publishers,Vol(4),pp.423-456.
Bar,D.(2003)A New Kind of Pilgrimage: The Modern Tourist Pilgrim of Nineteenth Century and Early Twentieth Century Palestine.Middle Eastern Studies,Vol (39) (2), pp.131-148.
Bárány,A.(1991).Conducting Market Research for International Business. Rediff Books publications,Vol (23),pp.147-178.
Bauman,Z.(1998).Personal Reflections Within The Mainstream Of Modernity.The British Journal Of Sociology,Vol (49),pp.311-320.
227
Bax,M.(1992).Civilization And De civilization In Bosnia,A Case Study From A Mountain Community In Hercegovina.Vol (27), pp.21-45.
Bax,M.(1992).Forest Tourism And Recreation: case Studies in Environmental Management. Cabi Publishers, Vol(11),pp.456-567.
Belhassen,Y.(2008).The Search For Authenticity In The Pilgrim Experience. Annals of Tourism Research,Vol.(35), pp.668–689.
Bussing,A.(2006).Spirituality Ät, Krankheit Und Heilung – Bedeutung Und Ausdrucksformen Der Spiritualität In Der Medizin, Frankfurt. California,Vol(9),pp.78-90.
Chaisawat,M.(1993).Novices Learning ‘Positioning’ Informally In Thai Tourism. Race Publishers,Vol(12),pp.45-67.
Chauhan,V. (2011). Sustainable Development Of Pilgrimage Tourism In Jammu Region: An Investigation Of Rural Residents’ Attitude. International Journal Publications, Vol(2), Issue 2,pp.267-290.
Chitakasem,K. (2001). A Ritual Community, The Religious Practices of Spirit Mediums Who Worship the Spirit of the Chiang Mai City Pillar.Vol(27), pp.123-129.
Clarke,P. (2009). Loosing It: Knowledge Management In Tourism Development Projects, Published In: Tourismos: An International Multidisciplinary Journal Of Tourism, Vol( 4), pp. 149-166.
Client,M.(1987).Leisure, Recreation And Tourism.Annals of Tourism Research,Vol(18),pp.85-100.
Coleman,L.(2002) The Discipline Of Leisure, Embodying Cultures Of Recreation.Travel & Tourism, Anthropology.Berghahn Publishers,pp.341-378.
228
Collins Kreiner,N.(2000).Christian Tourism to the Holy Land: Pilgrimage during Security Crisis, Ash gate. Crash publications,Vol (4),pp.123-143.
Daniel,D.(2006). Tourism, Religion and Spiritual Journeys. London and New York: Rout ledge, publications,Vol(14),pp.23-34.
David,M.(2005).Tourism and Post-Disciplinary Enquiry.Current Issues in Tourism,Routeledge Publications,Vol(9),pp.293-319.
Delage,R. (2001).In The Image Of His God: The Curse Of The Shroud. Sun Publishers, Vol(12),pp.453-498.
Digance,J. (2003). Pilgrimage At Contested Sites. Annals Of Tourism Research, Vol(30), pp.143–159.
Dubisch,J.(1996). Anthropology As Pilgrimage. Etnofoor Publications,Vol(23), pp. 66-77.
Dyas,D.(2001). Pilgrimage:A Paradigm For Spiritual Formation.Emrald publishers,Vol (12),pp.45-67.
Elana,C.(2001).Promotion And Development Of Cultural And Pilgrimage Tourism. Routledge publications,Vol(8),pp.89-123.
Elena,L.(2001).Promotion And Development of Cultural and Pilgrimage Tourism. Routledge Publication, Vol (8), pp.183-213.
Galbraith,M. (2000) Pilgrims In The World Of Fate-Pilgrims In The World Of Choice, Pilgrimages To Czestochowa And Santigo De Compostela And New Age Spirituality. Journal Of Alternative Spiritualities And New Age Studies,Vol (14),pp.27-47.
229
Gammon,H.(2004) A Question Of Primary And Secondary Motives: Revisiting And Applying The Sport Tourism Framework. Journal Of Sport & Tourism ,Vol( 9), pp. 221-233.
Gill,M. (1999). A Positioning Strategy For A Tourist Destination. Based On Analysis Of Customers' Perceptions And Satisfactions. Emerald Group Publishing Limited, Vol (23), Issue: 2, pp.172 – 188.
Gupta,I.(2001).Sustainable Tourism And The Question Of The Commons.Angel Publications,Vol (3), pp.36-78.
Gupta,R.(1989).Dissemination Of Cultural Heritage and Impact of Pilgrim Tourism at Gangasagar Island, Anthropological Surv Ey of India. Rawat Publications, Vol(4),pp.11-15
Gupta,S. (2006) Dissemination Of Cultural Heritage And Impact Of Pilgrim Tourism At Gangasagar Island. Anthropological Survey Of India Publishers,Vol(8), pp.11-15.
Hamarneh,A. (2004). Yearbook of Muslims in Europe. Sun Publishers,Vol (1),pp.89- 123.
Harish,M.(2007).A Holy Pilgrimage To Brihadeeswara Temple In The State Of Tamilnadu In South India. Jai Publishers, Vol(4), pp. 228-312.
Henderson ,J. (2010) Tourism In Saudi Arabia And Its Future Development, Journal Of Business and Economics,Vol (18),pp.156-198.
Henderson,J. (2002). International Tourism And Infectious Disease; Managing The Sars crisis in singapore. Cabi publications, Vol (13),pp.123-178.
230
Howe,A.(2001). Undressing The Universal Queer Subject: Nicaraguan Activism And Transnational Identity.Wiley Publications,Vol(14), pp,237-279.
Ivakhiv,A. (2003) Nature And Self In New Age Pilgrimage, Culture And Religion: An Interdisciplinary Journal,Vol (4), pp. 93-118.
Ivakhiv,A. (2003). Nature and Self in New Age Pilgrimage, Route ledge publications. Journal of Culture and Religion, Vol, (4) (1),pp 18-22.
Jackowski,A. (2004).Prioritization of Forms of Tourism in Iran to Formulate National Strategies, European Journal of Scientific Research. Euro Journals Publishing, Vol(65), pp. 144-152.
Jackowski,J.(1986). Anthropology as Pilgrimage, Published by: Stichting Etnofoor,Vol (43),pp. 234-256.
Jovan,K.(2011) Indians Culture In The Tourism Of Ontario, Journal Of The Geographical Institute.Vol( 9),pp.45-99.
Kana,G.( 2011). Religious Tourism In Iraq, 1996-1998: An Assessment, International Journal Of Business And Social Science, Vol (2),pp.456-470.
Karar,A.(2010).Impact of pilgrim tourism at haridwar.Hindustan publishers and Anthropological Survey Of India,Vol(4), pp, 99-105.
Kari ,K. (2008).Post modern in Pelimiehen Todellisuus.Venus Publications,pp.58-68.
Kasim,A.(2011),An International Journal of Tourism and Hospitality Research, Routledge Publications,Vol (22),pp. 307-325
Keisuke,M.(2010). Commodification of a Rural Space in a World Heritage Registration Movement:Case Study Of Nagasaki Church Group, A Geographical Review Group, Vol(82), pp.23-34.
231
Kelner,S.(2001).Narrative Construction Of Authenticity In Pilgrimage Touring, Authenticity In Tourism." Annals Of Tourism Research Vol( 4),pp.781-803.
Kennedy,K.(1998). E-Commerce Usage And Business Performance In The Malaysian Tourism Sector: Empirical Analysis. Star Publications,Vol (3), pp.69-90. kiran,S.(1999). Quest For Good Governance; Contribution And Potential Of Religious Institutions As Stake Holders. Vinayak publishers, Vol (7),pp. 119- 210.
Kiran,S. (1999). Quest For Good Governance; Contribution And Potential Of Religious Institutions As Stake Holders,Vol(1),pp-13-18.
Kiran,S.(1991).Pilgrimage and the Environment: Challenges in a Pilgrimage Centre.Current Issues In Tourism,Vol (4), pp.343-365.
Kobi,D.(2003). Re-creating Jewish Sanctity in Jerusalem: Mount Zion and David's Tomb, Journal of Israeli History: Politics, Society, Culture,Vol (3), pp.260- 278.
Koran,L.(1984). Mindful visitors: Heritage and Tourism Annals of Tourism Research, Vol (23), Issue 2, pp. 376–397.
Kormina,J.(2000).Pilgrims, Priest And Local Religion in Contemporary Russia: Contested Religious Discourses,Red Publications,Vol (2),pp.456-487.
Kosansky,O. (2002). Auctioning Patronage In Northeast Brazil: The Political Value Of Money In A Ritual Market. Wiley Publications,Vol(112), pp.283-294.
Kraft,S.(2007) Walking Towards Oneself: Authentification Of Place And Self. Route Publications,Vol (12),pp.54-78.
232
Kreiner, N. (2000) The Development Of Holy Tombs As Tourist Attractions; The Case Study Of Isreal, Annals Of Tourism Research, Vol (23),pp.11-26.
Kreiner,C.(2009).Pilgrimage Tourism in the Holy Land; The Behavioral Characteristics Of Christian Pilgrims.Kluwer Academic Publishers.Geo Journal, Vol (50), pp.55-67.
Lau,M.(2002). Resource Guide to Climate Change Issues in Tourism and Leisure, Hospitality, Leisure, Sport and Tourism Network publishers,Vol (6),pp.124- 167.
Liebelt,C. (2010).Becoming Pilgrims In The Holy Land: On Filipina Domestic Workers’ Struggles And Pilgrimages For A Cause In Israel, The Asia Pacific Journal Of Anthropology, Routledge Publications,Vol (11), pp.245-267.
Liebelt,C.( 2010).Becoming Pilgrims in the Holy Land: On Filipina Domestic Workers struggles and Pilgrimages for a, The Asia Pacific Journal of Anthropology, Vol (11), pp.3-4.
Liebelt,C.(2010).Becoming Pilgrims in the Holy Land: On Filipina Domestic Workers’ Struggles and Pilgrimages for a Cause in Israel, The Asia Pacific Journal Of Anthropology, Vol(11), pp. 245-267.
Maclean,K. (2009). Seeing, Being Seen, And Not Being Seen: Pilgrimage, Tourism, And Layers Of Looking At The Kumbh Mela,Wiley Publications,Vol (59),pp.319-341.
Maria,A. (2010).The Implications of the Economic Crisis on Tourism Activity, journal Ovidius University Annals, Vol(3),pp,432-543.
233
Mathur,S.(2001).Intergenerational Attitudinal Differences About Consumption And Identity Among The Hindu Elite In New Delhi, India.Journal Of Intercultural Studies ,Vol( 25), pp. 161-173
Mc Garth,R.(1999). Research In A Cold Climate: Towards A Political Economy Of British International And Comparative Education. International Journal Of Educational Development,Vol (21),pp.391-400.
Meyer,B.(2006).Conceptualizing Special Interest Tourism Frame Works For Analysis, Tourism Management,Vol(27),pp.187-200.
Mornis,L.(1984). Pilgrimage; The Human Quest.Brill Publications,Vol(28),pp. 281- 285.
Murphy,M.(1994)Festival Management & Event Tourism:(changed to Event Management,Vol(13),pp-324-367.
Murray,G. (2002).Religious Tourism And Pilgrimage Tourism Management Regional On South Indian Perspective. Raj group of Publishers, Vol 3, (2), pp.149-211.
Mustonen,P.(2005).A Cross-Cultural Framework for Evaluation.springe publishers,Vol (12),pp.145-178.
Naukowe,Z.(1987).The Military Orders: History And Heritage.Sun Publishers,Vol (23,pp.345-453.
Nevatia,H.(2001).Urban Tourism And Pilgrimage. Vol (1),pp.52-66.
Newby,L.(2009).Journal of Globalization and Development, Journal Of Globalization And Development.Vol (1), pp.56-89.
Nexus,U.(2008).Human Trafficking: The Nadir Of An Unholy Trinity.Taylor@Francis Publications,Vol (13), pp 51-77.
234
Nolan,M.(1973).International Tourism And Pilgrimage: A Discussion. Journal Of East And West Studies,Vol( 22), pp-83-90.
Norman,A. (2004).The Religion In Olympic Tourism, Journal Of Tourism And Cultural Change,Vol(10), pp.124-136.
North,P.(1985).Experiences capes: Tourism, Culture And Economy. Rediff Books,Vol (3),pp.345-389.
Nunan,D.(2000).The Impact of English as a Global Language on Educational Policies and Practices in the Asia-Pacific Region, Tesol International Association,Vol (37),pp.589-613.
Olsen,D.(2010).Tourism, Religion and Spiritual Journeys, Routlegde Contemporary Geographies of Leisure, Tourism and Mobility,Vol (63) (4), pp. 475-496.
Owen,R.(2006).Marketing Mysticism And The Purchase Of Pilgrimage: The Rise Of Spiritual Tourism In Cusco And Iquitos, Peru,Abel Publications,Vol(23), pp.34- 45,
Pauline,R.(1966).Anglophone Hegemony In Tourism Studies Today, An Enlightening Tourism A Path making Journal. Angel Book Publishers,pp-67- 89.
Peter, P.D. (2005).Volunteer Tourism Post Modern Pilgrimage In Tamilnadu. Journal of Tourism And Cultural Change. Sanjay Group Publication.Vol ( 3),pp 210- 277.
Pimmada,K.(1999).The Integeration of Cultural and Natural Heritage Values for Sustainable Tourism. Earth Publishers,Vol (13),pp.234-321.
Poria,Y.(2006).Tourism, Religion And Religiosity;A Holy Mess, Current Issues In Tourism. Annals Of Tourism Research,Vol.(6),pp. 340-363.
235
Priya,S.(2001).Pilgrimage Tourism; A Sacred Journey. The Case Study Of Ashram Tourism. South India. Hotwing publishers,Vol. 4(1), pp.112-191.
Priya,S.(2001).Pilgrimage Tourism;A Sacred Journey.The Case Study Of Ashram Tourism, South India.Vol (8), pp. 34-45.
Pruess,R.(1974). The Conceptualisation and Measurement of Mega Sport Event Legacies. Journal Of Sport & Tourism, Vol(12), pp.207-228.
Raina, A.K. (2001).Caring Cultures, Aspects Of Tribal Studies, Car Publications,pp.145-157.
Raj,K. (2010). Impact Of Pilgrim Tourism At Haridwar, VOL (2), pp.99-105.
Raj,R.(2007). Event Management And Sustainability. Cabi Publishers,Vol (3),pp.289-310.
Rajendra,K.(2002). Thesis On Pilgrimage Tourism. Kumara Guru Publishers, Vol (11),pp. 210-291.
Rajendra,R. (2000). The New Age of Tourism - And the New Tourist, Journal of Quality Assurance in Hospitality and Tourism,Vol (1), pp. 59-76
Rana,S. (2003).Behavioral Perspective of Pilgrims and Tourists in Banaras (Kashi) India. National Geographical Journal Of India (Varanasi),Vol (34), PP.187-206.
Rana,S.(2003).Behavioural Perspective Of Pilgrims And Tourists In Banaras(Kashi),India. Geography Of Tourism And Recreation. New Delhi;Inter-India Publishers,Vol (7),pp.187-206.
Rathod,B.(1999). New Directions Of Tourism Analysis, Stories Of Practice: Tourism Policy And Planning, Ashgate Publishers, pp.89-134.
236
Rathod,V. ( 1999). Tourism, Religion And Spirituality. Routeledge Publications, Vol (4), pp. 237-250.
Rehman,L.(2001). A Growing Dilemma Of Tourism Diffusion And Sustainability: Wows And Woes For Bangladesh Eco-Tourism. Utms Journal Of Economics,Vol, 3 (1), pp. 57–69
Riana,R.(2001)Tourism Forecasting: Accuracy Of Alternative Econometric Models International Journal Of Forecasting,Vol (19),pp.123-141.
Rosenfeld.A,(2000).Cultural And Heritage Tourism, Tourism Management,Vol(16), pp.361-365.
Ruback,B.(2007). Evaluations Of A Sacred Place: Role And Religious Belief at the Magh Mela, Psychology, Elsevier Publications,Vol (28), pp.174-184.
Sanjay,S.(1985).Tourism Geographies, A Review Of Trends, Challenges,And Oppurtunities. The Sage Handbook Of Tourism Studies,pp.345-376.
Seaton,R.(2002) Consuming Dark Tourism: A Call For Research. Review Of Tourism Research Publications,Vol (34), pp.345-456.
Shackley,M. (2005). Costs and Benefits: The Impact of Cathedral Tourism in England. Journal of Heritage Tourism,Vol (1),pp.133-141.
Shakiry,L. ( 2001).Toward a Halal Tourism Market. Tourism Analysis.Vol(15), pp- 461-470.
Sharma,S.(1998).The Language Situation In Nepal.Journal Of Multilingual And Multicultural Development Publishers, Vol (20),pp.111-156.
Sharma,S.(1998).Tourism In Protected Areas: The Nepalese Himalaya. Annals Of Tourism Research,Vol (27),pp -661-681.
237
Sharpley,R.(2002).Tourism, Religion, And Spirituality, Routledge Publications. The Sage Book Of Tourism Studies, Vol(12),pp.237-250.
Shinde,K. (2007). Pilgrimage and the Environment: Challenges In A Pilgrimage Centre. Current Issues In Tourism,Vol (10),pp.343-365.
Shinde,K.(2007).Entrepreneurship And Indigenous Entrepreneurs in Religious Tourism in India. International Journal Of Tourism Research Tourism,Vol(12), pp.523-525.
Shuo,L. (1993). Taoism, Temples And Tourists: The Case Of Mazu Pilgrimage Tourism, Tourism Management,Vol (30),pp 581-588.
Sing,S.(2005).Pilgrimage Notes Notes, Academic Journal Article From Notes, Vol. (62),pp.167-190.
Singer,L.(2000).The Making Of The West: Peoples And Cultures.Hunt Publishers,pp.189-210.
Singh,S.(1977).Religion, Heritage and Travel:Case References from the Indian Himalayas. Current Issues in Tourism, Vol (7), pp.34-79.
Singh,S.( 2005), Philosophical Issues In Tourism, Aspects Of Tourism. Channel View Publications,Vol (5),pp. 342-378.
Sinha,B. (2008).Zoo Tourism: Biodiversity Conservation Through Tourism, Journal Of Ecotourism, Vol(7), pp. 160-178.
Skarpeid,J. (1999). Politics and pilgrimage in North India: Varanasi between communitas, Vol (13),pp.123-178.
Slater,R.(2004).Encountering God: Personal Reflections On 'Geographer As Pilgrim', Blackwell Publishing,Vol (36),pp.245-253.
238
Stamenkovic,I.(2003). Archiving As A Cultural Form: Creating Video Archives And Databases. Universal Publications,Vol (13),pp.67-89
Stamenkovi ć,I.(2009)Event Management And Consumer Satisfaction In Tourism Industry, African Journal Of Business Management, Vol( 5) (34), pp. 40-48.
Stark,D.( 2009). Returning South: Reading Culture In James Agee’s Let Us Now Praise Famous Men And Zora Neale Hurston’s Mules And Men, Sun Publications, Vol (41), pp.69-86.
Stylidis,K.(2008).Islands and destination image: The Case Of Ios, An International Multidisciplinary Journal Of Tourism, Vol (3),pp. 180-199
Subtelny,M.(1989).The Cult of Holy Places: Religious Practices among Soviet Muslims. Middle East Institute, Middle East Journal, Vol (43) (4), pp. 593-604.
Sundaram,P.(2005).Tourism: a sacred journey? The case of ashram tourism. India. International Journal of Tourism Research,Vol(3),pp-161-171.
Swami,S.(2003).Case Study Of A Successful Dot-Com Venture In India, Sun Publishers.Vol (2),pp.34-67.
Timothy,D.(2008).Tourism, Religion and Spiritual Journeys, Routlegde Contemporary Geographies of Leisure, Tourism and Mobility, Vol ( 63) (4), pp. 475-496.
Tomasi,L.(2002).Motivations, Experiences and Potential Impacts Of Visitors To A Monastery In New Zealand.Sigma Publishers, pp.123-134.
Tyrakowski,N.(1994). Contesting Identity. Space and Sacred Site Management at Temple Square in Salt Lake City. Utah. University of Waterloo Library publications.Vol,( 3),pp. 34-55.
239
Van De Port,M. (2005). Bahian White: The Dispersion Of Candomblé Imagery In The Public Sphere Of Bahia. The Journal Of Objects, Art And Belief,Vol(3), pp.242-272.
Vikan,G.(1982). An Archaeology Of Late Antique Pilgrim Flasks, British Institute Publications,Vol (54), pp. 79-93.
Vukonic,B.(1998). Religious Tourism: Economic Value Or An Empty Box? Zagreb International Review Of Economics And Business,Vol( 1), pp.83-93.
Vukonic,B.(1998).Book Reviews, Journal Of Sustainable Tourism, Routledge Publications, Vol (6),pp.260-265.
Vukonic,L. (1996). Heritage Tourism in the 21st Century: Valued Traditions and New Perspectives. Journal of Heritage Tourism,Vol(1),pp.1-16.
Weidenfeld,A.(2008). Exploring The Relationship Between Visitor Attractions And Events: Definitions And Management Factors. Current Issues in Tourism,Vol (31),pp.278-290.
West,B.(2008).Enchanting Pasts: The Role of International Civil Religious Pilgrimage in Reimagining National Collective Memory.Wiley Publications,Vol(26), pp.258-270.
Williams,M. (1995).Buddhist Pilgrim Buddhist Exile: Old And New Images Of Retired Emperor Kazan In The. The University Of Chicago Press, Vol( 34) (4), pp. 303-328.
240
Magazines
• Jag Mohan ( 2001) The Pilgrimage Traveler
• Kiran (2004) Pilgrimages in Mountains
• Raj (2003) The Incredible Pilgrimages In India
• Sethi (1998) The Pilgrimage Voyage In India
• Swami (2002) The Out Look Traveller
News Papers
• Malayalam Manorama
• Sunday Express (Oct 2008) The Incredible Pilgrimages.
• The Express Travel Tourism (sep 2003) Pilgrimages In India.
• The Hindu
• The Indian Express
WEBSITES
1. https://www.pilgrimage tourism.com.org/accessed on 23.4.2009
2. https://www.travellers in ancient period.com/accessed on 13.5.2010
3. https://www.pilgrimage tourism in himalayalayas.com/accessed on 19.7.2010
4. https://www.pilgrimage tourism in khasi.com/accessed on 27.8.2010.
5. https://www.ancient travelers.com/accessed on 1.9.2010
6. https://www.pilgrimage.com/accessed on 17.10.2010
7. https://www.tourism .com/accessed on 20.12.2010
8. https://www.temple tourism in south india.com/accessed on 1.1.2011
241
9. https://www.temples.com/accessed on 2.3.2011.
10. https://www.pilgrimage tourism in Muslim countries.com/accessed on 3.4.2011
11. https://www.pilgrimages.com/accessed on 16.5.2011
12. https://www.pilgrimage tourism in tamilnadu.com.org/accessed on 29.4.2009
13. https://www.ancient travel.com/accessed on 21.6.2011
14. https://www.south Indian pilgrimages.com/accessed on 29.7.2011
15. https://www.thesis in pilgrimage tourism.com/accessed on 30.8.2011
16. https://www.tourism in pilgrimages.com/accessed on 21.10.2011.
17. https://www.economy in Pilgrimage tourism.com/accessed on 11.12.11.
18. https://www.current trends in pilgrimage tourism.com/accessed on 23.3.12.
19. https://www.pilgrimage tourism in north india.com/accessed on 31.5.2009
20. https://www.pilgrimage tourism in south india.com/accessed on 25.7.2009
21. https://www.pilgrimage tourism in kerala.com/accessed on 18.9.2009
22. https://www.vellankanni tourism.com/accessed on 2.10.2009
23. https://www.nagore tourism.com/accessed on 23.12.2009
24. https://www.thirunallar tourism.com/accessed on 2.1.2010
25. https://www.origin of pilgrimage tourism.com/accessed on 29.3.2010
242
ANNEXURE I
QUESTIONNAIRE FOR TOURIST.
I am pursuing Ph.D. Research work in the area entitled “ Selection of Pilgrimage Destination and Realization of Religious Obligations: As Assessment of Pilgrimage Tourism Circuit (Velankanni, Nagore,and Thirunallar) in Tamil Nadu”. The primary purpose of the study is to assess tangible and intangible attributes of pilgrimage tourism destination. Your valuable opinion will be extremely helpful to strengthen the research work. I request you to express your opinion on various aspects depicted in the questionnaire. The data will be essentially used for the academic work and your valued opinion will be kept confidential. Thanking you
1. Is this your first visit to Velankanni/Nagore/ Thirunallar (a) Yes [ ] (b) No [ ]
2. If yes, how frequently do you visit Velankanni/Nagore/ Thirunallar? (a) Yearly Once [ ] (b) Twice a year [ ] (c) Frequently [ ] (d) Occasionally [ ] (e) Any other [ ]
3. Please indicate the place of stay during your visit. (a) Hotel [ ] (b) Lodge & Guest House [ ] (c) Paying Guest [ ] (d) Any Other [ ]
4. What is the duration of your stay? (a) 1-3 Days (b) 1- 6 Days (c) One Week and More
5. Is the visit to holy place is expensive? (a) Yes [ ] (b) No [ ]
6. If yes, which one of the following do you experience is expensive? (a) Hotel Room Rate [ ] (b) Transport Tariff [ ] (c) Food Tariff [ ] (d) Souvenir [ ]
243
7. Did you enjoy your journey from Nagapattinam to V/N/T? (a) Yes [ ] (b) No [ ] 8. If your answerer is yes, what did you enjoyed much?
(a)Temples [ ] (b)Mosques [ ] (c) Churches [ ]
(d) Monuments [ ] (e) Beaches [ ] (f) Heritage Buildings [ ]
(g) Others Please specify ……………
7. How do you visit the pilgrimage centers? (a) Alone [ ] (b) with Family and Friends [ ] (c) with Affinity Group [ ]
8. GENERAL OPINIONS SA: Strongly Agree, A: Agree, Un: Undecided, SD: Disagree and Strongly D INDICATORS OF PILIGRIMAGE TOURISM SA A Un D SD DDESTINATION QUALITY OF SERVICES I select accommodation, transport and restaurant on the basis of the standard of service Reception upon arrival was very smooth and comfortable in the hotel Reservation procedure in the hotel does not take much time Staff in the front office was very prompt in settling bills Staff are well-groomed, well-behaved and helpful The room and food services seem to be expensive QUALITY OF BASIC FACILITIES Road condition is well-maintained Road maintenance needs to be undertaken Banks and ATM counters are located at the convenient places Approach roads are laid to facilitate easy movement around the temple
244
Parking space is adequate but needs to be expanded Traffic arrangement is made to regulate vehicles very methodically Health services QUALITY OF AMENITIES Purified drinking water facilities are provided at the sites Rest shed is built to provide comfort to the pilgrims Toilet and wash rooms are built for the pilgrims Cloak rooms are provided to keep the belongings safely Shopping centres are located to purchase the souvenirs In and around the pilgrimage place is hygienic and clean SAFETY AND SECURITY I find the place very safe for the visitors The police outpost is located to prevent any untoward incidence I do not face any difficulty in moving alone or with family members The place is peaceful Beggars create nuisance at the pilgrimage destination PEOPLE AND CULTURE People are very hospitable and helpful Rituals are conducted as per the tradition and custom I do find any obstruction of wearing any modern dress Festivals associated with the pilgrimage centres are very colourful and eventful I always coincide my visit with the festivals Local cuisine or food is very delightful TRANSPORT NETWORK The place is well-connected by road transport The government/private bus services being operated are regular
245
and safe The bus fare is reasonable and flexible The rail connection would be better if it is introduced There are regular buses from major towns and cities of TamilNadu There is over congestion of buses at the pilgrimage destinations
1. RANKING THE ITEMS AS PER THE PREFERENCE Rank the following items as per your Rank the following items as per your preference preference for arranging your travel plan for the mode of payment of travel services on Velankanni/Nagore/Thirunallar room/food/transport Travel magazine/ brouchers/newspaper Cash articles Cheque/draft Travel agents/tour operators Online transfer Website and travel portals Third person payment Word of mouth Debit/credit card Tourist offices/pilgrimage trust Rank the suggested items as per your Rank the following items as per your preference preference for the improvement in the for the selection of transport for visiting quality of services. Velankanni/Nagore/Thirunallar. Timely services Regularity Well groomed staff Affordability and Reasonable fare Systematic documentation Comfort Supporting technology Safety Co-ordination among the departments Behaviour of Staff( drivers/conductors/Crew Disaster preparedness members) Easy payment Quick alternative and connectivity Rank the following items for the Rank the following items that determine your selection of accommodation selection of the pilgrimage centre Velankanni/ Convenience of location Nagore /Thirunallar as per your preference Easy availability of rooms Rituals and offerings Simple payment procedure Festivals Easy reservation procedure Fulfillment of long cherish desire Round the clock services Strong religious belief and faith Enlightenment of life/ Purification of soul Giving alms to the poor Enlightenment of knowledge Rank the following items that influence the overall experience of visiting Velankanni/Nagore/Thirunallar as per your preference Friendliness of local people Hospitable attitude of Temple Priest/Hajis of Mosque and Church Clergy Staff Member of accommodation units/ transport operators 246
Sanitation and Hygienic Drinking Water and Rest Shed Primary Health Services 2. Give your valuable Suggestions: ______
PERSONAL INFORMATION ( Put the tick at the appropriate place) 1. Name:
2. Kindly mention the age do you fall in (a) below 25 [ ] (b) 26 to 50 [ ] (c) 51and above[ ]
3. Indicate your Gender (a) Male [ ] (b) Female [ ]
4. Marital Status: (a) Married [ ] (b) Unmarried[ ] (c) Bachelor[ ] (d) Spinster [ ] (e) Divorcee[ ] (F) Widow[ ] (G) Widower [ ]
5. Education Qualification: (a) School [ ] (b) Under Graduation[ ] (c) Post Graduation and Above[ ]
6. Please Religion (a) Hinduism [ ] (b) Christianism [ ] (c) Islamism [ ] and Any Other------
7. Monthly income: (a) Below 10,000 [ ] ( b) 10,001 - 20,000 [ ] (c). 20,001and Above [ ] Approximate Expenditure: (a) Less Than 5,000 [ ] (b) 5001-10,000 [ ] (c) 10,001- 15,000 [ ] (d) 15,001 and above
8. Nationality: (a) Indian [ ] (b) Foreigner [ ]
247
ANNEXURE II
NAGAPATTINAM DISTRICT MAP
248
ANNEXURE III
TAMILNADU MAP
249
ANNEXURE IV
VELANKANNI CHRUCH
250
ANNEXURE V
THIRUNALLAR TEMPLE
251
ANNEXURE VI
LORD SANESWARA BAGWAN
ANNEXURE VII
THIRUNALLAR TEMPLE POND
252
ANNEXURE VIII
NAGORE DARGA
253