International Journal of Religious Tourism and Pilgrimage

Volume 3 Issue 2 Selection of Papers from International Article 3 Conference 2015 (V1)

2015

Religion, Local Produce and Sustainability at Religious Sites in Hungary

Alan Clarke Univeristy of Pannonia Veszprém, Hungary, [email protected]

Ágnes Raffay University of Pannonia, Veszprém, Hungary, [email protected]

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Recommended Citation Clarke, Alan and Raffay, Ágnes (2015) "Religion, Local Produce and Sustainability at Religious Sites in Hungary," International Journal of Religious Tourism and Pilgrimage: Vol. 3: Iss. 2, Article 3. doi:https://doi.org/10.21427/D7MM81 Available at: https://arrow.tudublin.ie/ijrtp/vol3/iss2/3

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This work is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 4.0 License. © International Journal of Religious Tourism and Pilgrimage ISSN : 2009-7379 Available at: http://arrow.dit.ie/ijrtp/ Volume 3(ii) 2015

Religion, Local Produce and Sustainability at Religious Sites in Hungary

Alan Clarke & Ágnes Raffay

University of Pannonia Veszprém, Hungary [email protected]

There is a growing awareness of sustainable practices at religious tourism sites and we have observed this in Hungary, with the focus shifting from one aspect of sustainability to incorporating all three major aspects, the environmental, the economic and the socio- cultural (Rees and Wackernagel, 1996). Although the economic aspect used to be predominant (Shackley, 2001; Mangeloja, 2003) now we can find more examples of practices that aim to promote socio-cultural sustainability, while taking the natural environment also into account (Tanguay et al, 2010).

Several religious tourism sites have started to offer local produce in their souvenir shops and to incorporate them into the services they provide, even turning them into part of the attraction. However, we cannot label this as a new phenomenon as centuries ago it was the practice of the monasteries to produce potentially everything they needed, and the names of some of the goods we consume today still refer to orders or monks (such as cheese, wine, beer, etc.) We can argue that the use of local produce is not merely a marketing tool or an additional source of income for the religious tourism sites but is also aimed to both satisfy the needs of the order the sites are run by and to preserve some of the lesser known traditions that were once part of the everyday life of the Church (Thurley and Wood, 2010; UNESCO, 2014).

This article aims to explore the traditions of producing local goods at selected religious tourism sites and to assess their current practices. The assessment is based on site visits and interviews with the managers of the sites to explore the breadth of local produce in their offering of services and goods (primarily souvenirs), the origin of those (both in terms of tradition and manufacture) and how they contribute to sustainable development. The utilisation of local produce reinforces the links between the sites’ core religious values and those of the communities they operate within and are part of, thereby supporting not only religious values but also wider social cultures and heritages.

Key Words: local produce; local craft traditions; sustainability; authenticity, religious heritage

Sustainability ND). The three overlapping areas can be addressed separately, yet every aspect will affect the others in The sustainable management of tourism contributes in some way due to their integrated nature and therefore a terms of environmental, cultural heritage, social and holistic approach is necessary. economic aspects. In order to understand the sustainable management of tourism, we first need to The term ‘sustainability’ has become a central topic in explore both sustainability and the way it can work the tourism industry (Byrd and Cardenas, 2007), and it with tourism. is suggested that the concept has become the subject for a contemporary assessment of progress and In 1987, the World Commission on Environment and responsibility, freedom and culture (Bachmann, 2010). Development (WCED) defined sustainability as Liu has observed how: meeting the needs of the present without compromising the ability of future generations to meet their own Sustainability, sustainable tourism and needs. Although there are many definitions of sustainable development are all well- sustainability, they all require that we view the world established terms that have been used loosely as a system that is connected by space and time (IISD, and often interchangeably (2003: 461) .

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Sustainable tourism represents a direct application of (2015) argues that sustainability, whilst desirable, may the sustainable development concept which became not be possible. All these, and other arguments, lead to popular in the 1980’s. The origins of this rooted from Collins's assertion that sustainable tourism might not environmentalism which grew in the 1970’s. The be as sustainable as is currently believed. Furthermore, UNWTO (2004) formal definition of sustainable Collins points out, the level of natural capital deemed tourism states that: adequate for sustainability by current generations may eventually prove insufficient in the future. While Sustainable tourism development guidelines sustainable tourism is questionable, it is apparent that and management practices are applicable to all the term and concept is here to stay and it now forms of tourism in all types of destinations, underpins notions we take to be central to the including mass tourism and the various niche development of religious heritage tourism. tourism segments. Sustainability principles refer to the environmental, economic and socio- Tourism attractions need to adapt to changes in cultural aspects of tourism development, and a management. They cannot afford to ignore the issue of suitable balance must be established between changes in the pattern of demand and the type of these three dimensions to guarantee its long- tourism they offer (Tourism Sustainability Group, term sustainability. 2007). The sustainable management of tourism is being consolidated at an international level. Indicator Sustainable tourism development requires the systems and criteria for the sustainable management of informed participation of all relevant tourism destinations demonstrate a precedent for the stakeholders, as well as strong political management of tourism destinations globally. This is leadership to ensure wide participation and evidenced in both the Global Sustainable Tourism consensus building. Achieving sustainable Criteria for Destinations (2012) and the European tourism is a continuous process and it requires Commission’s, European Tourism Indicator System constant monitoring of impacts, introducing the (2013) for sustainable management at destination level. necessary preventive and/or corrective These guides are generally prepared and tested on a measures whenever necessary. Sustainable number of different member states and can prove a tourism should also maintain a high level of very useful tool for tourism managers and planners tourist satisfaction and ensure a meaningful alike. experience to the tourists, raising their awareness about sustainability issues and In 2010, the European Commission proposed a new promoting sustainable tourism practices political framework for tourism in Europe. This amongst them (UNEP and UNWTO, 2005: 11-12 ). insisted that it is essential that all operators in the sector combine their efforts and work within a While the term is becoming increasingly popular, consolidated political framework that takes into Jenkins and Schroder (2013) indicate that doubts have account the new EU priorities which were set out in the been raised about whether the promised harmonisation 'Europe 2020' strategy: Europe must remain the world's of ecological or environmental, social and economic Figure 1: Sustainability goals associated with sustainability is actually achievable. There is also debate about the term sustainable tourism which is said to be patchy and disjointed, often flawed with false assumptions and arguments (Liu, 2003).

A smiple representation of sustainability is the triple bottom line (see Figure 1), which is a common theme evident in many of the definitions as they seek to minimise ecological and socio cultural impacts while providing economic benefits. Farrell (1999) refers to it as the ‘sustainability trinity’ as it aims for the smooth and transparent integration of the three. Therefore, in the context of the sustainable management of tourism, it is necessary to incorporate all three elements.

However, a question regularly asked is how sustainable is sustainable tourism? For example Collins (1999), asserts that if an explicit natural capital perspective is adopted, current sustainable tourism development Source: Author’s adaptation of UNWTO model cannot be considered as genuinely sustainable. Butler

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number one destination, able to capitalise on its management areas, there lies a challenge in moving the territorial wealth and diversity. The action framework sustainable management of tourism into practical seeks to: implementation (Miller and Twining-Ward, 2005; Graci, 2007; EPA, 2008; Dodds and Butler, 2009; 1. Stimulate competitiveness in the European tourism Graci and Dodds, 2010). Ideally, this implementation sector should integrate the elements of substantial commonality which were identified within tourism 2. Promote development of sustainable, responsible, planning in Moscardo’s (2011) critique of 36 tourism high-quality tourism planning processes. 3. Consolidate Europe's images as a collection of sustainable, high-quality destinations The European Tourism Indicator System (ETIS, 2013) developed by a team of researchers in the University of 4. Maximise the potential of EU financial policies for Surrey, on behalf of the European Union, demonstrates developing tourism (EC, 2010) a comprehensive model for the sustainable Liu (2003) does not agree with the notion of limiting management of tourism destinations, however this growth, instead, any and all growth must be properly work lacks detail on how it may be realistically managed. This growth must be managed in a way that implemented at the destination level. These indicators is appropriate to the tourists, the destination, the complement and could be mapped onto the criteria of environment, the host population and the religious the Global Sustainable Tourism Council (GSTC, 2012) heritages involved. which have been designed to lead destination managers on a path towards sustainability. McCool (1995) suggested that in order for sustainable tourism to be successful, societies and their tourism The sustainable management of a tourism destination operators must consider the following: requires the informed participation of all relevant stakeholders (Clarke and Raffay, 2015), and this will 1. How tourists value and use natural environments be discussed in detail in the following section. 2. How communities are enhanced through tourism Stakeholder Involvement in Sustainable 3. Identification of tourism’s social and ecological Tourism impacts and Sustainable development and sustainable tourism have 4. Management of these impacts. evolved through the collaboration and coming together Even though economic development and growth may of stakeholders. The development of tourism in a be a priority, sustainable development requires a sustainable manner is unattainable without stakeholder change for the long term. participation (Ap, 1992; Gunn, 1994; Andereck and Vogt, 2000; Gursoy, Jurowski and Uysal, 2002; The UNWTO acknowledges that sustainability Andriotis, 2005; Byrd, Cardenas and Dregalla, 2009). principles may be applied to all aspects of tourism and Clarke (2008) has outlined the conditions required for that relevant stakeholder participation is required as effective participation processes to take place. The well as strong leadership. Crucially it indicates that the necessity of creating links with stakeholders has been process is continuous and that measurement is needed widely acknowledged in tourism ever since the to ensure success (Graci and Dodds, 2010). Most publication of Murphy’s (1985) Community Approach importantly, sustainable tourism should not be (Hall, 1999; Sirakaya et al., 2001; Simpson, 2008; regarded as a rigid framework, but rather as an Clarke, Raffay and Wiltshier, 2009; Waligo, Clarke adaptive paradigm which legitimises a variety of and Hawkins, 2013). Murphy (1988) contended that approaches according to specific circumstances. mutually beneficial partnerships were essential for tourism planning. Stakeholders should not only be Sustainable tourism is not just an academic concept, it recipients of sustainable tourism plans but are needed has gained the commitment of the commercial to participate in all steps of management covering the industry. In 2008, Tjolle stated: ‘No longer an activity, planning processes (Southgate and Sharpley, 2002; sustainable tourism is set to become a Byrd, 2003). Through various projects, we have feature’ (2008:1). Thus, the demand for responsible observed this to be the case at religious heritage sites, products has been recognised (Chafe and Honey, 2005; where the partnerships may include aspects of SNV, 2009; Mil-Homens, 2011; Nielson, 2012). commercial relationships as long as the core heritage values are retained in the host religious community. Sustainable tourism destination management sees destinations as more than a sum of their parts and seeks In taking this process forward, Freeman’s observations to create destinations that are healthy and viable in the regarding the notion of organisational management and long term for tourists and residents alike. With several stakeholder theory is universally accepted with the

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Figure 2: The 12 Aims of Sustainable Tourism Mapped onto Triple Bottom Line

1) Economic Viability

2) Local Prosperity

3) Employment Quality

4) Social Equity

5) Visitor Fulfillment

6) Local Control

7) Community Wellbeing

8) Cultural Richness

9) Physical Integrity

10) Biological Diversity

11) Resource Efficiency

12) Environmental Purity Source: Adapted from ECOTRANS, UNWTO (2006). broad consideration that a stakeholder is: The aims of sustainable tourism were identified in 2005 by UNEP and the UNWTO. For sustainable Any group or individual who can affect or is tourism to be successful, the interrelationship between affected by the achievement of an the triple bottom line aspects must be acknowledged organisation’s objectives (1984:46) . (Swarbrooke, 1999; Byrd, Cárdenas and Greenwood, 2008). The twelve aims are mapped upon the triple This definition implies a view of a stakeholder that bottom line (Figure 2). goes beyond those with purely formal, official or contractual ties to an organisation as recognised by Movement toward these 12 aims is a well-established Sheehan and Ritchie (2005). In the context of tourism, objective in Europe (Flanagan et al., 2007). These there has been a fundamental shift witnessed in the criteria should be included for any scoping of effective application of stakeholder theory. Stakeholder groups sustainable management of tourism (UNEP-UNWTO, are heterogeneous, context specific and hold vastly 2005; Flanagan et al., 2007). The economic aims are different missions and value platforms (Robson and economic viability, local prosperity, employment Robson, 1996; Beeton and Hardy, 2001). The different quality and social equity. The social aims are expectations may cause conflicts, therefore a process of comprised of visitor fulfilment, local control, stakeholder management is required to achieve a balanced perspective among the stakeholder voices. Waligo, Clarke and Hawkins (2013) suggest that the Figure 3: The Thresholds of Sustainability lack of or ineffectiveness of stakeholder participation is a major obstacle to sustainable tourism realisation. The Aims of Sustainable Tourism

Sustainability has come to represent and encompass a set of principles, policy prescriptions and management methods which chart a path for tourism development. In brief, a destination area’s resource base (including natural, built, and cultural features) is protected for future development (Lane, 1994; Hunter, 1997). Source: Authors

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community wellbeing and cultural richness. The There is no universally acknowledged definition of environmental aims are physical integrity, biological local produce. Even the U.S. Department of diversity, resource efficiency and environmental purity. Agriculture’s Economic Research Service says:

These aims have provided a beneficial baseline for There is no consensus on a definition of ‘local’ sustainable tourism however there have since been or ‘local food systems’ in terms of the further developments. Cultural heritage has grown in geographic distance between production and significance possibly due to the growth in cultural consumption. tourism (UNWTO, 2009). Furthermore, cultural heritage is fragile and easily damaged if not taken care Many people now equate the terms ‘local food’ and of (IFT, UNESCO, 2007) ‘sustainable food’, using local as a synonym for characteristics such as fresh, healthy, and produced in How Local is Local Produce an environmentally and socially responsible manner. (www.sustainabletable.org). However it must be noted that for the average consumer, local produce, With the rising awareness of sustainable practices, we especially in the case of food products, are attractive have witnessed a growing interest in local produce . because they are fresh and flavourful as they get Some emphasise the importance of buying local from harvested when ripe and with minimum shipping they the economic and environmental point of view, i.e. the retain their nutritional value (Bruhn et al., 1992), and less that transport is involved between the sites of not necessary because of the sustainable approach. In a production and consumption, the more economically 2008 report entitled Consumer Understanding of efficient and environmentally friendly the process is. It Buying Local, the Hartman Group said: must also be noted that partially for the above reasons local produce has also become fashionable, and While ‘buy local’ is a phrase that continues to therefore it is good ‘raw material’ for marketing as grow in popularity, the specifics of what such a well. In the discussions about local produce, the term is term means to consumers is hazy and has most often associated with local food, and although diverse meanings (www.produceretailer.com). this article will take local produce in a much wider sense than the definitions of agricultural / local food Most definitions refer to local produce as goods produce, these are used to discuss the features that are produced / manufactured near the point of sale (e.g. associated with all local products. within X kilometres). In a small number of cases, this

Figure 4: Distribution of Food Provenance by Distance

Source: YouGov SixthSense Food Provenance Survey, 2012

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is measured in period of time (Whole Foods Market, materials and / or local production techniques as core Austin, Texas, measures ‘local’ in hours). A 2008 US elements in their practices. survey found that half of the consumers surveyed described ‘local’ as ‘made or produced within a Brown (2014) also noted that crafts as material forms hundred miles’ (of their homes), while another 37% of cultures vary within and between urban, suburban described ‘local’ as ‘made or produced in my state’. and rural environments and at different socio-spatial (www.sustainabletable.org). A similar survey scales. Crafts are influenced by the physical, social, conducted in the UK in 2012 found that ‘local’ is cultural and political conditions of their production. produced within a 30-mile radius, which is a relatively However, crafts today are increasingly neither spatially smaller area than in the US, however, we must take nor culturally confined - even in religious contexts we into account the distances which European consumers will demonstrate how the internet has opened up new are used to when compared with US citizens. possibilities for consumption (Schwarz and Yair, 2010). Although most of the discussions on local produce refer to the location of production, there is more to The following part of the article will look at how local local produce. Thompson et al. (2008) suggest that produce can be assessed in the case of various religious production methods (such as sustainable production tourism attractions where the gift shop or a designated and distribution practices, reduced use of synthetic part of the attraction focuses on local produce. chemicals and energy-based fertilizers, etc.) are equally important attributes of local produce. Furthermore, the Local production and local produce at producer of the product comes into play, so the Hungarian religious tourism sites personality and ethics of the grower, the attractiveness of the farm and surrounding landscape; and other In the Middle Ages, monasteries and abbeys used to be factors that make up the ‘story behind the food’. are self-supporting, producing all the goods that the people becoming important factors in the eyes of consumers. in and around the monastery needed for their daily Despite the enormous forces of globalisation we can operation, including food, drink, candles, etc. In see this as an attempt to present a glocalised offer Hungary this tradition was broken after World War II within the market (Hortobágyi, 2010). when land around their centres was repossessed by the state and most often the orders were also abolished. A Certification provides information to the consumer that few years after the political changes of 1989 the orders products or services have met certain levels of started to revive and gradually built up their new environmental, economic and socio cultural centres, usually on the site of their previous homes, performance. When Foh (1999) conducted research on and from around the year 2000 we have witnessed the this topic, the results indicated that certifications were reintroduction of some of their ancient practices and considered by governments and environmental groups daily routines which included producing goods. as powerful, high-profile, low cost, market oriented However, these goods serve multiple functions instruments to promote protection of the industry. In nowadays, as partially due to the reduction in numbers comparison to other forms of voluntary instruments, of monks actually living in the monasteries, and authenticity certification is more credible if the partially because of the growing interest for local products and services are endorsed and verified. produce, some of these goods end up in the gift shops Certification may enhance the quality of tourism and visitor centres of the religious sites. products and may also improve destination image and quality. As a tool for sustainable management of a Even though some monasteries and abbeys were tourism destination, sustainable tourism certification is seriously damaged by the wars, a lot of their books and recognised as the broadest in coverage. It puts a focus archives, also containing the recipes, were found intact on the local and the shaping of ethnic identities in the and therefore were available for a new generation of globalised world (Hortobágyi, 2012). monks to produce the goods that were once associated with the various orders. Recent research on crafts (Brown, 2014) suggests that crafts’ relationship with the local are very diverse. Pannonhalma Arch Abbey Some craft makers strongly root themselves in a particular place or come to express a sense of a Pannonhalma Arch Abbey, a World Heritage Site, particular place. Authenticity can be claimed because provides one of the most extensive examples of local of the long established historical roots which are being produce. The Benedictine Order has a long tradition of tapped (BOP, 2012), or a specific location can provide agricultural production for various uses, including a sense of ‘local’ inspiration allowing the creation of wine , which Pannonhalma has probably become best one-off pieces or leading to a new tradition. Growing known for. The monks used to grow grapes on the hills numbers of makers respond to their localities by around the abbey and also further afield. Around the supporting sustainable making and the use of local year 1900 Pannonhalma Abbey had wine plantations

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on Somló Hill as well as Tokaj, and they used to sell Figure 5: A Selection of Wines from Pannonhalma bottled wine to both the domestic and international Arch Abbey markets. After WW II both the fields and the cellar were made property of the state. However, the monks never gave up their plans and after the regime change they started building a new wine cellar in 2000, with tourism in mind. So, in the design they planned for visiting groups. The new wine cellar opened in 2003 and was extended in 2008. Interestingly, an acknowledged wine producer from Eger was invited to help with designing the technology. This shows Pannonhalma’s commitment to the highest quality, even if it means sacrificing the ‘local’. However, we must bear in mind that some of the most important local produce attributes, ‘the producer’ and the ‘story behind’ the product are still to be observed here.

After the re-establishment of the wine production, Pannonhalma entered the field of herb production as well, another area with ancient traditions. The herb garden is both a production site and an area open to visitors, and a herb distillery has recently been installed where for example lavender is turned into consumer items such as lavender oil, soap, etc. The distillery also offers refreshments containing products from the herb garden.

Figure 6: From Wineyard to Webshop

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Figure 7: Herbal Tea from Pannonhalma Figure 8: ~Liqueur from Pannonhalma

With the help of European project funding a farm opened around the abbey designed to show examples of the ancient production activities that Pannonhalma was famous for. Again, the aim of this new element of the attraction was to create an enhanced visitor experience, still keeping the ancient traditions of the Benedictine Order in focus.

Most of the goods available in the gift shop have local connections, but are not necessarily locally produced. Amongst the products, besides the wines produced in the wine cellar of the Abbey, we find different kinds of herbal teas, the origin of which are explained on the website of the Abbey:

There were always monks in Pannonhalma, who cultivated traditions as professional chemists or surgeons. They recorded their experiments and expertise in manuscripts and These products are manufactured in Agárd, again one manuals . . . Based on ancient recipes, the of the best quality distilleries in Hungary, some 100 Archabbey started the production and sale of its kilometres away from Pannonhalma. herbal teas in cooperation with Herbária PLC, the most important herb-processing and - Alongside alcoholic drinks, chocolate usually sells marketing company in Hungary. well in gift shops, and Pannonhalma is no exception to (www.bences.hu) that. As there are no direct references to chocolate production in ancient manuscripts, the reason for Herbária PLC are a Budapest based company, and having chocolate on offer may be more commercial certainly the most recognised in this field in Hungary. than traditional or religious. However, the website makes the local connection in the case of chocolate as The gift shop also offers liqueurs as well: well:

A multitude of recipes for infusions of herbs and The Rózsavölgyi Manufactory creates these alcoholic drinks have been preserved in handmade chocolates by adding high manuscripts dating back to the 16-18th proficiency and raw materials from their own centuries. In preparing restorative herbal plants (www.bences.hu). liqueurs using ancient recipes, the thousand- year-old Archabbey of Pannonhalma has As the above examples show, in Pannonhalma the revived a piece of the traditional herbal emphasis is on local methods, featuring traditional horticulture typical of old monasteries. The rich recipes rather than the place of production. The aroma of the Benedictine liqueurs is a message popularity of the products may partially be due to their from the old times for the people of today. active presence in marketing. The products have their (www.bences.hu) own Facebook page (See Figure 10)

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Figure 9: Lavender Chocolate from Pannonhalma Zirc Abbey When researching local produce at religious tourism attractions, one of the sites we assessed the practices of was Zirc Abbey, home of the Cistercian Order (a subgroup of the Benedictines). Zirc Abbey is a site of regional or perhaps of national importance, however, it is much less well known and visited than the Archabbey of Pannonhalma. The range of the products on offer reflects this.

The Abbey was recently refurbished, and with the refurbishment, a herb garden was created here, similar to the one in Pannonhalma, with the intention of using the locally grown herbs for products sold in the gift shop. Although the Cistercians primarily focus on education, they also aim to produce goods for their own consumption. Documents prove that beer brewing used to be a traditional activity of Cistercian monks, when they primarily produced beer for the period of lent (beer was still allowed even on fasting days). Even though there are no specific records of this traditional beer manufacturing in Zirc, a Craft Brewery will open From the local produce point of view it is also an at Zirc Abbey in August 2015, bringing back old interesting observation that Pannonhalma Products are production methods. The beer will be available for now available through a web shop. With that, one key tasting on site as well as for sale in Budapest and feature of local produce, i.e. the proximity of the sites Veszprém county. of production and consumption, seems to be lost, so this reinforces that the emphasis in their case must be The gift shop found in the visitor centre of Zirc Abbey on the local traditions and the story behind the offers a range of products which we may consider as production. local. In many ways, they are similar to Pannonhalma,

Figure 10: Screen Capture of Facebook Profile for Pannonhalma ArchAbbey Products

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Figure 11: Craft beer from Zirc Abbey Figure 13: Herbal Cosmetics (body lotions) From Zirc Abbey

as the products include lavender and herbal cosmetics, herbal teas and dried herbs, using the locally grown herbs. (When the Abbey and its grounds were refurbished, a herb garden was created here as well with the intention of using the locally grown herbs for products sold in the gift shop, as well as reinforcing a long tradition of the order.) shop. In this case, it is notable that the Cistercian traditions, the producer and the narratives behind them Further products that can be found in the gift shop constitute the local feature rather than the actual include hand crafted souvenirs, featuring candles from location of the production site. a manufacturer at a farm just 10 kilometres away. Saint Mauritius Monastery in Bakonybél Some products from a Cistercian nunnery, about 100 kilometres from Zirc, are also available in the gift Another Benedictine monastery, close to Zirc and

Figure 14: Wax Candles from Zirc Abbey Figure 12: Lavender Freshener Bags from Zirc Abbey

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Figure 15: Religious, Hand-crafted Souvenirs in the Figure 17: Conserves from the Cistercian Nunnery monastery in Bakonybél in Kismaros

Pannonhalma (Saint Mauritius Monastery in Bakonybél), follows a threefold themed arrangement of their products:  Fridge magnets (with monastery symbol) 1) Products produced locally:  Wine glass (with monastery symbol)  Herbs and dried medicinal plants (grown in their  Book binding – private enterprise working closely own organic herb garden) with the monastery (and it was originally set up in 1835)  Medicinal herb ointments As indicated in the list above, the monks produce some  Jams of the items themselves, using herbs grown in their  Mint cordial own organic herb garden and crafted in their own workshops. For the production of some other items,  Chocolate they have chosen acknowledged manufacturers to  Lacrima Güntheri herb liqueur ensure the highest possible quality of the product – as in the case of their chocolate, where they co-operate  Hand crafted crosses (silver and bronze items, made with Szamos Marcipán, a famous Hungarian chocolate in the workshop of the monastery) and marzipan dessert producer based in Budapest.  Candles (from the Monastery Candle Making Manufactury) The monastery products are also available through a webshop:  Books (Lectio Divinaseries)  Products from the BookBinding Workshop of the Figure 18: Herbs from Bakonybél Monastery (albums, diaries, etc)  T-shirts  Bags

Figure 16: Religious Hand-crafted Souvenirs from Bakonybél

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Figure 19: Homepage of Webshop, Saint Mauritius Monastery Bakonybél

Figure 18: Beer from Saint Mauritius Monastery 2) Products of other Benedictine abbeys and Bakonybél monasteries:

They sell all the products from Pannonhalma, plus Lavender and almond chocolate from Tihany, with books and diaries also available.

3) Other products: Religious books, items (rosary, etc.)

As mentioned before, growing hops and brewing beer was a traditional activity of some of the orders. The Saint Mauritius Monastery at Bakonybél took on the almost 1000 years old tradition and has entered the market with ‘Mauritius’ craft beer, produced at the Bors Serfőzde brewery in Győrzámoly (circa 40 kilometres from Bakonybél). Please note the name and the imagery on the label derive directly from the religious community and their founding saint rather than any touristic connection!

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Concluding Thoughts is clear that more than a simple production analogy is needed to capture the values realised within the exchanges around the notion of local produce. There We have observed that the dynamics of the relationship are examples of local production which can be found being developed in the production and consumption of in our sites but we also have to recognise that the use ‘local produce’ are constructed and reconstructed of the term ‘local’ is legitimised by the use of local around the: recipes, reinforcing local traditions and rituals.  Engagement of the local However for some, the value - and especially the financial value - is realised through the locality of the  Celebration of the local sales. Here, locality includes the actual place and the virtual ‘space’, through the use of internet sites. At the  Compromising the local beginning of the research we believed that celebration The first two of these can be viewed as very positive of the ‘local’ would also include the notion of local with engagement including the producers and the consumption but our observations and research did not population in exchange with the tourist / visitor. There support this, as much of the consumption happens a is positive support for the value of the local, both long way away from our sites. The notion of souvenirs through any financial transactions but also through the and the gift relationships experienced should have symbolic value read into the meaning of the local. prepared us for this, and it is further reinforced by Celebrations of the local are also often about the internet shopping which is now widely available. symbolic and even iconic values of the local produce, drawing value from the local experience as much as Religious heritage sites can derive and are deriving local production. value from the enhanced sense of an augmented locality, grounded symbolically rather than spatially or In this way, we see the emphasis placed on ‘local’ as temporally. This value comes from the celebration of opening up the sense of ‘local’ to possible traditional values found at the core of the sites and the compromise. We would question the authenticity of the reinforcing of the narratives underpinning these local produce offered at the sites reviewed here, but we identities. There is value in celebrating the meanings in would also point to the possibility that meaning - and the message(s) promoted by the sites. However, we therefore value - can be constructed through alternative must also recognise that there is value in the exchange. discourses related to the history of the produce or the The financial payments received through the narratives from the location. In this sense, value might commercial transactions are very important to the be found in locations where the sense of local has been survival of our sites as vibrant communities. As we ‘compromised’ by trading in produce not necessarily have argued elsewhere these commercial exchanges produced or purchased in the specific location. are most effective if they centre around ‘local’ produce which has both economic and symbolic harmonies Sites are constantly playing with ‘local’ and the senses with the religious heritages celebrated at the sites. of local used in making the offer. We do not know what is meant by a claim to deal in ‘local produce’. It

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