Chapter 1
RESEARCH PROBLEM AND ITS SCOPE
Introduction
Scholars looking to understand the patterns of travel are interested in the pilgrimage
flows, which frequently involve millions of people. There have been a lot of hypotheses
put forth, but none has been able to adequately explain why certain places entice pilgrims
to make the sacrifices involved in pilgrimage (Stoddard R., 2009). Traditionally and
historically, visiting holy locations was considered a pilgrimage (Shtudiner, Z. et al., 2019).
As a result, pilgrimage is now also referred to as religious tourism, in line with what Smith
(2012) claimed that from the perspective of the travel continuum, it is commonly accepted
that the most appropriate phrase for visiting holy locations may simply be "religious
tourism."
In recent centuries, religious tourism has expanded and changed in response to
changes in society, culture, economy, science, and technology. Visits to churches, temples,
museums, monasteries, shrines, and mosques are included in religious tours. Additionally,
these tours enable visitors to take part in rituals and ceremonies and purchase religious
mementos from these holy places (Ramírez R. & Fernández P., 2018). According to the
UNWTO (2018), almost 300 million people visit religious places annually, bringing in
close to $18 billion (Shaw & Thomson, 2013). The most well-liked journeys are those that
strike a balance between sightseeing and religious or spiritual experiences (Cohen &
Cohen, 2014); as a result, pilgrimage centers are among the most popular tourist sites today,
not just because of religion but also because of tourism in general (Griffiths, 2011).
2
Hence, Dapitan city boasts a variety of holy places that both visitors and pilgrims
like to visit. Among the various pilgrimage sites in Dapitan are Rizal Park and Shrine, Casa
Real, and St. James the Greater Church. It is expected that pilgrimage center visitors may
have a variety of multifaceted motivations, behaviors, and experiences (Liro et al., 2017)
to visit such places. As said, motives imply the purposes of visiting these sacred places,
and previous studies have divided motives into two types. Push factors are the forces that
make tourists travel, and pull factors are the attributes of the destination that attract tourists
(Rybina L., 2018).
Also, Battour et al. (2012) and Terzidou et al. (2018) pointed out that tourists visit
sacred sites because of both push and pull motivations. In push motivations, people are
additionally propelled by internal emotional elements like spending time with family and
friends, unwinding, participating in sports, and taking in nature. Pull motives cause people
to choose one destination over another when considering where to go on vacation because
of the location's advantages, such as affordable travel expenses or interesting historical
sites. Likewise, religious tourists might be motivated by the need to search for life’s
meaning, not found in traditional religious beliefs or everyday life (Mustonen, 2005). Thus,
every tourist experience (in sacred places as well) is conducive to achieving personal values
on emotional, physical, spiritual, and intellectual levels.
However, despite the significance of religious tourism on a global scale and its
rising popularity, thorough empirical study on pilgrimage journeys is still lacking. It may
be possible to comprehend the complexity of religious tourism and the multidimensionality
required for the sustainable development of tourism in general, tourist destinations
(including pilgrimage centers), and contemporary religious beliefs by understanding the
3
motivations and behaviors of various religious tourists and the relationships between them
(UNWTO, 2018).
With the help of the aforementioned facts, the researchers are hoping to conduct a
qualitative analysis and ascertain the push and pull motives influencing tourist behavior at
the Dapitan city pilgrimage site. The purpose of this study is to determine why tourists go
to the Dapitan pilgrimage destination. Having a thorough understanding of those goals can
assist the government and the commercial sector to provide better services to those tourists
(Najib, 2020).
REVIEW OF RELATED LITERATURE
Selections of academic articles and papers that will support the research are
included in this chapter.
Pilgrimage and Religious Tourism
The field of religious tourism is not widely studied and recorded, claims Mintel
(2012). Since only a few nations classify visitor arrivals as "religious" or "pilgrimage,"
there aren't many accurate statistics available about its size and importance within the
tourism industry as a whole.
Some of the largest tourist crowds in the world are driven by religious tourism or
pilgrimage, and several sites rely almost solely on it for their economic survival. From a
theoretical standpoint, the early studies of pilgrimages focused on this term in its traditional
meaning and classified them as journeys driven by religious impulses, both inwardly and
externally, for spiritual progress (Collins-Kreiner, 2010).
Hence, according to Smith (1992), the word "pilgrimage" today is used to refer to
a pilgrim's journey, particularly one to a shrine or other holy location. However, because it
4
comes from the Latin peregrinus, it can also be used to refer to an outsider, a wanderer, an
exile, a traveler, a newcomer, or a stranger. Smith (1992) asserts that the nomenclature
used today, which categorizes the "pilgrim" as a traveler who travels for religious reasons
and the "tourist" as a traveler who travels for pleasure, is a cultural polarity that obscures
the motivations of travelers. Before the 1990s, research was centered on Smith's (1992)
continuum of travel, which divided travelers into two groups depending on their
experiences and motivations: pilgrims and tourists, and pilgrimages and tourists. Religious
tourism was positioned in the center as a journey based on knowledge obtained from the
fusion of sacred and secular behaviors (Jackowski & Smith, 1992).
Motivations in Religious Tourism
There are three different sorts of people who travel to holy places for different
reasons: pilgrims, religious tourists, and tourists (Shinde & Rizello, 2014). For instance,
travelers on the Ignatianum Way and the Route of Santiago de Compostela have a variety
of motivations, ranging from religious to tourist-oriented (Abad & Guerrero, 2016). It is
pilgrims with mainly religious and spiritual motivations, religious tourists with religious
and tourist motivations, as well as tourists with tourist motivations that travel to sacred
sites.
Depending on the decision, religious motivations may or may not be significant. It
might be the sole cause, the primary cause, as well as one of several (Timothy & Olsen,
2006). Religious journeys may be accompanied by tourist behavior, just as tourists may
follow religious journeys. Visitors come for a variety of reasons, which range from tourism
to pilgrimage and vice versa (Poria et al., 2004). Pilgrimage sites may have an impact on
visitors, and their motives may change as they move toward implementing more spiritual
5
activities, regardless of the visitors' initial objectives (religious, touristic, or purely secular
ones) (Digance, 2003). Throughout a journey, goals, and behavior can change at any point,
even when a person isn't aware of it. Religious tourism is quickly overtaking other types
of pilgrimage as a result of socio-cultural changes, such as the decline in religious practice,
the rise of car and bus travel, and the secularization of societies, as well as changes in
pilgrims' behavior and the expansion of their needs (Sojan, 2011).
The spiritual experience is the unbreakable center of religious travel. However, a
small percentage of people only travel for religious reasons. The desire to experience
something spiritual, supernatural, real, transcendental, or to gain a lasting and good impact
is more frequently what drives pilgrimages than the urge to worship or do religious rituals
(Shinde, 2007). These spiritual encounters are sometimes regarded as exceptional and
extremely significant (Amaro et al., 2018). Such pursuits offer chances for self-discovery
and self-transformation, which can influence happiness, self-satisfaction, and fulfillment
(Brown, 2013). Religious travelers may be driven by a quest to find significance in life that
cannot be found in conventional religions or daily living (Mustonen, 2005). As a result,
every tourist encounter (including those at holy locations) promotes the development of
one's emotional, physical, spiritual, and intellectual values.
Participation in religious ceremonies and festivals is another aspect of pilgrimages
that are seen as cultural tourist attractions (Timothy & Boyd, 2003). Tourists that visit
pilgrimage sites frequently do so to feel the authenticity and enhance their identities. These
locations are frequently cultural heritage sites of importance outside of their religious
contexts (Bond et al., 2015).
6
Religious tourism includes personal escape from daily life, leisure time spent with family
or friends, or peaceful relaxation, just like many other forms of tourism (Bond et al., 2015).
Some authors have described the categories of visitors to pilgrimage sites based on the
significance of religious motivations (Canovas & Forge, 2016).
Unfortunately, as emphasized by Collins-Kreiner and Gatrell (2006), the travel
agencies or tourism intermediaries give little importance to the different motivations which
drive those who travel to religious destinations, seeing them rather as a homogeneous or
uniform market. Considering all these aspects and given the little research in the field, the
purpose of the present paper is to investigate the visitors’ motivation and behavior at
Dapitan pilgrimage sites.
Push and Pull Motivations
Push forces and pull factors are the primary focus of numerous studies in the area
of tourism motivation. The first category deals with internal factors that encourage people
to travel and look for experiences that satisfy their needs and wants, such as leisure, social
contact, escape, pleasure-seeking, and enjoyment. The second group consists of outside
elements, particularly those relating to the characteristics and allure of the location, as well
as "travelers' perceptions and expectations, such as novelty, benefit expectation, and
marketing image" that draw tourists (Mohammad & Som, 2010). However, these
motivations are linked and change dynamically based on the circumstances (Correia,
2004). Tourism motivation is a complex idea that has a big impact on how tourists make
decisions, which is a very relevant feature (McCabe, 2000).
There is not a lot of literature on the reasons people visit holy locations. Smith's
(1992) study was among the first to attempt to categorize the types of travelers who go to
7
holy places. According to Fischer (2000), pilgrims' travel motivations are primarily
internal, with external "pull" considerations playing a less significant role. Collins-Kreiner
and Kliot (2000) examined the traits and typology of visitors to Israel's holy places while
taking into account their travel preferences, interest in nonreligious pursuits, and desire to
see non-Christian sites.
Andriotis (2009) used an intriguing method that is less prevalent in the literature
to analyze visitors' experiences on Mount Athos from a phenomenological standpoint. He
examined the experiences of visitors, both religious and non-religious, identifying five
interconnected factors that characterize the journeys to this place: spiritual, secular,
cultural, educational, and environmental.
The research by Liro (2020), "Visitors' Motivations and Behaviors at Pilgrimage
Centers: Push and Pull Perspectives," attempts to adapt and apply the push-pull tourist
motivational framework of (Crompton, 1979) to religious tourism with the example of
pilgrimage center visitors and concludes that the most significant were religious
motivations, but from a variety of sources, including the internal needs of visitors (push)
and the travel destination (pull factors).
Rybina & Lee's study from 2021, which examined 14 semi-structured interviews,
supports it. They found that there are several groups of reasons people visit sacred sites,
including cultural, heritage, spiritual, religious, natural and sightseeing, wellness and
healing, family, and social reasons.
As a basis, this study employed a qualitative methodology to understand the
motivations and behaviors of visitors to the Dapitan pilgrimage site.
8
Research Problem
The purpose of the study was to determine the visitors' motivation and behaviors at
the pilgrimage site in Dapitan City during the academic year 2022-2023. It aimed to answer
the following questions: what was the demographic profile of the respondents in terms of
age, sex, religion, and educational attainment? What were the motivations for visiting
pilgrimage sites in Dapitan, and what were the behaviors practiced by visitors when visiting
the pilgrimage site?
Scope and Limitations
The paragraph describes a study that was conducted to understand the behavior and
motivation of visitors to a pilgrimage site in Dapitan City during the academic year 20222023. The study aimed to answer specific questions related to the visitors' demographic
profile, reasons for visiting the pilgrimage site, and their activities while they were there.
To gather data, the researchers interviewed ten visitors to the pilgrimage site who
served as the study's respondents. The interviews aimed to collect information on the
visitors' age, sex, address, and religious demographic profile, as well as their reasons for
visiting and the activities they engaged in while they were there.
The study's focus was limited to the pilgrimage site in Dapitan City and the
academic year 2022-2023. Therefore, the findings and conclusions of the study should be
interpreted within this context and cannot be generalized to other locations or time periods.
Overall, the study provides valuable insights into the motivations and behaviors of
visitors to Dapitan's pilgrimage sites, which can be used to inform tourism development
and management strategies in the area.
9
Significance of the Study
This study was deemed beneficial to the following:
Local Government Unit. The study provided valuable insights to the local government
unit of Dapitan in understanding the motivations and behaviors of visitors to their
pilgrimage site. This understanding allowed them to identify areas of improvement in their
tourism marketing strategies to attract more visitors to the city. The government can use
the results of this study to develop targeted marketing campaigns that highlight the unique
features of Dapitan's pilgrimage site and create tourism packages that cater to the diverse
interests of visitors. Additionally, this study also helped the government in identifying
infrastructure and facility improvements that can be made to enhance the visitors'
experience.
Local Businesses. The study's insights into visitor demands and habits at pilgrimage sites
also proved to be beneficial for local businesses in Dapitan. With a better understanding of
what visitors expect and enjoy, local businesses can tailor their products and services to
better cater to the needs of their customers. For instance, local restaurants and food vendors
can provide religious or culturally significant food items and souvenirs to attract visitors.
Similarly, hotels and accommodation providers can offer packages that cater to the unique
needs of religious pilgrims or tourists seeking a leisurely stay.
Tour Operators and Organizations. Tour operators and organizations can use the
findings of this study to design customized travel packages that cater to the varied needs
and interests of visitors. For example, this study can help tour operators in creating
pilgrimage packages that include visits to Dapitan's pilgrimage site, as well as other
religious and cultural sites in the region. Tour operators can also offer packages that cater
10
to tourists interested in exploring other leisure or touristic activities in the city. The study
can also help tour operators in identifying areas where additional resources and
infrastructure are required to enhance the visitors' experience.
Future Researchers. This study will serve as a reference for future researchers interested
in studying visitor behavior and motivations at pilgrimage sites in the region. The study's
findings can be used as a benchmark for future studies, allowing researchers to identify
changes in visitor behavior over time.
METHODOLOGY
This chapter described the methodology, the research setting, the data collection
process, the data analysis, and the instruments used in this study. This section also covered
the procedures the researcher followed to gather the necessary information.
Research Site
The study was conducted in the City of Dapitan, Zamboanga Del Norte in the
academic year 2022-2023. Dapitan City was a Tier 3 constituent city located in Zamboanga
Del Norte Province, Philippines, known as the "Holy Land of the Philippines". Dapitan
traced its beginnings long before the Spanish conquistadors set foot on Mindanao. Its early
settlers were the Subanen, a nomadic people of Indonesian descent who settled and lived
on the banks of the river or "Suva" from which the tribe derived its present name. Fearing
that the pirates would take refuge in the natural harbors of Dapitan's irregular coast in bad
weather, the cowardly Subanen were forced to venture further inland.
Early Philippine cartographers indicated the location of Dapitan on maps of
Mindanao under various names such as Caelius' 1598 map "Dapito", Dudley's 1646 map
"Dapito", Sanson's 1652 map "Dapito", Mole's 1729 map of the East Indies and Murillo
11
Velarde's 1734 map. Map of "Dapitan". There were two versions of how Dapitan got its
name. One was from Father Urdaneta, who called the place "Dakepitan", later changed to
"Dakpitan", and the former was difficult to pronounce, so it was further changed to
"Dapitan". The second version came from the word "dapit" which meant "to invite" in the
local Cebuano dialect. This referred to the original group of Boholano tribes from Panglao,
Bohol, who were invited by Datu Pagbuaya, credited as the founder of the city, to go with
them to "Dakun Utah," i.e. Mindanao, where they founded The settlement was called
Dapitan. This was the traditional version of how Dapitan got its name. Various historical
accounts had authentic accounts of early trading voyages, suggesting that trade links may
have been established with the already thriving settlement of Dapitan. There could have
been interactions with traders and possibly a mix of cultures. In addition, the various
cultures brought to Dapitan by European invaders, Americans, Japanese, and various
Visayan settler groups caused the emergence of a unique culture, including the current
Dapitanons crop.
This research was carried out specifically in the Church of St. James the Greater in
the Sanchez de Sanchez of Dapitan City, Calle Francisco Paula de Sanchez, Dapitan City,
Rizal Park, Burgie Shrine, Talisay, the City of Dapitan.
Research Participants
The participants of this qualitative study were 10 foreign or local tourists at the
Dapitan City pilgrimage site, who were chosen according to the judgment set by the
researcher. The participants of the study were drawn through purposive sampling.
12
Purposive sampling, also known as deterministic, selective, or subjective sampling, was a
type of nonprobability sampling in which researchers relied on their judgment when
selecting members of the population to participate in the study. The criteria for choosing
the respondents were the following: the respondent/s had to be a tourist of Dapitan, he/she
should have gone to any religious sites of the said locality, and he/she must have agreed to
participate in the study.
Research Design
To achieve the purpose of this study, the researchers utilized the qualitative
approach, specifically the phenomenological research design. This method was a process
of analyzing the responses from the participants of the study to ascertain the appropriate
themes following Moustakas’ transcendental phenomenology. The researchers anticipated
that this method would fit in identifying the visitors’ motivation and behavior at pilgrimage
sites in Dapitan city. Additionally, this method was done through conducting interviews.
The researchers chose to use qualitative research to know more about the
motivations and behavior of the visitors visiting the pilgrimage. Moreover, this method
emphasizes subjectivity. Knowledge was constructed by systematically collecting and
analyzing the participants' experiences and feelings, making meanings through discourse
(Moustakas, 1994).
Furthermore, the researchers identified the motivation and behaviors of visitors at
the Dapitan pilgrimage site. Hence, the motivation was classified as pull and push
13
motivation. The questions asked in the interview were utilized in gathering information
concerning the violations and effectiveness of the COVID-19 restrictions.
Research Instrument
To answer the specific sub-problems in this study, face-to-face interviews were
conducted with the chosen participants. The interview consisted of a broad range of
questions aimed at gauging the individuals' motivation and behavior in visiting the
pilgrimage site in Dapitan city. The questions asked in the interview had parts including
the respondent’s profile (i.e., age, gender) as well as the factors as to why these individuals
were motivated to visit the pilgrimage site and what they did when they were at the site.
Research Procedure
The data collected for this research focused on the Visitors' Motivation and
Behaviours at Pilgrimage Sites in Dapitan City. The researchers utilized a purposive
sampling technique in the selection of respondents since it was defined as when a
researcher intentionally chose his/her respondents and the locale of the study (Creswell,
2012). The data collection procedure took place in the City of Dapitan in which an
interview questionnaire that contains informed consent was distributed among the
identified respondents. Before the conduct of the interview, a letter of approval was sent to
the Dean of the College of Business and Management Head of the university allowing the
researchers to interview within the city premises.
Upon securing the approval, the interview was then conducted. Before the
interview, informed consent was also distributed to the chosen respondents. The
14
information was gathered through interviews with the individuals who visited the
pilgrimage site of Dapitan City. The researchers asked permission from the participants to
record the interview to not interrupt their thoughts during the conduct of the interview.
Proper adherence to health protocols was followed during the interview.
Thus, the researchers anticipated that the interview would be very beneficial
because it would consist of information concerning the motivation and behavior of the
visitors at the Dapitan pilgrimage site. Moreover, the face-to-face interview was conducted
through vernacular language for the participants to answer the given questions accurately.
Subsequently, the gathered information was transcribed, encoded, and translated for the
study.
Data Gathering Techniques
The study used Moustakas’ data analysis technique of phenomenological reduction.
The records gathered from all participants during the interviews were analyzed using the
methods of Moustakas. The study also followed the steps in phenomenological reduction
as a guide in analyzing the data gathered. The steps were horizontalized all related
expressions, reduction of experiences, thematic clustering, textural description, structural
description, and textural-structural synthesis.
All related expressions were horizontalized or relevant statements about the
phenomenon were listed. At this point, the researchers looked at the recordings of all
participants and excluded the unrelated, redundant, and overlapping statements in the
analysis.
15
The reduction of pertinent statements into themes was the reduction of experiences
to their invariant components. To ensure that each of the themes had just one meaning, the
translated data was divided into units. The phenomena were described in "textural
language" during the phenomenological reduction stage.
The researcher chose those fundamental themes of experience and then used
thematic clustering to produce core themes. In addition, multiple data sources were
compared to validate the invariant constituents. To confirm the accuracy and clarity of the
data sources, the statements from the participants' experiences that were gathered through
the interview were contrasted with those from the other methods, including the researchers'
observations, field notes, focus group interviews, and literature.
The final step was the creation of each participant's unique textural description, in
which the researchers used verbatim interview excerpts to explain the individuals'
experiences. To help people understand the participants' experiences, the researchers also
narratively explained the formulated meanings.
Ethical Considerations
Ethical issues were considered at all times to keep the participants and the
researchers under the best practice. Ethical researchers were necessary prerequisites for
effective and meaningful study. Hence, before interviewing for the study, the researchers
sought approval from Jose Rizal Memorial State University-Dapitan Campus. Then, letters
were sent to these individuals asking for consent as participants in the study. The
participants were also fully informed regarding the objectives of the study and were given
16
assurance that the information obtained from the interviews would be treated confidentially
and would only be used for the study. In this case of confidentiality, real names were
changed to ensure the security of the respondents' identities.
Definition of Terms
The following terminologies were defined operationally to avoid confusion for the readers.
Behavior. This refers to the things or actions done by the visitors when they are on the
pilgrimage site.
Motivation. This refers to the factors that entice visitors to visit the pilgrimage site. In this
study, this was classified into two namely pull and push factors.
Pilgrimage site. This refers to the holy places in Dapitan City namely Rizal Park and
Shrine, Casa Real, St. James the Greater Church, etc.
17
Chapter 2
PRESENTATION, ANALYSIS, AND INTERPRETATION OF DATA
This chapter presents the findings, analysis, and interpretation of the data gathered.
1. What is the profile of the respondents in terms of:
1.1 Age;
1.2 Sex;
1.3 Religion; and
1.4 Educational Attainment?
Table 4.1.1 Ages of the Respondents
AGE
18-20
21-23
24-26
27 y/o above
Total
FREQUENCY
1
5
2
2
10
PERCENTAGES
10%
50%
20%
20%
100%
Table 4.1.1 shows that the majority of the respondents are aged between 21-23
years old, with 50% of the total respondents falling in this age range. This suggests that
young adults are more likely to visit pilgrimage sites in Dapitan City. The data also reveals
that the older age group (27 years old and above) has a smaller representation in the sample,
with only 20% of the total respondents falling in this category.
The findings of this study are consistent with previous research on the age
demographic of visitors to pilgrimage sites. A study by Haq et al. (2021) on the motivations
of visitors to religious sites in Pakistan found that the majority of the respondents were
18
young adults, with a mean age of 27 years old. Another study by Lee and Kwon (2021) on
the motivations of visitors to Buddhist temples in South Korea found that younger visitors
had a higher level of interest in culture and history, which are common factors that motivate
people to visit pilgrimage sites.
Table 4.1.2 Sex of the Respondents
SEX
Male
Female
Total
FREQUENCY
8
2
10
PERCENTAGES
80%
20%
100%
Table 4.1.2 shows that the majority of the respondents in the study were female,
with a percentage of 80%. This finding suggests that women may be more interested or
engaged in visiting pilgrimage sites, including the one in Dapitan City. The relatively small
number of male participants in the study could be due to various factors, such as differences
in religious practices and beliefs, availability, and interest.
Supporting this idea, a study conducted by Strhan (2015) in the UK found that
women were more likely to participate in religious practices and spiritual activities than
men. The author attributed this trend to the gendered nature of religious practices, which
may appeal more to women's emotional and social needs. Furthermore, a study by Voas
and Watt (2014) reported that women in Europe are more likely to identify themselves as
religious or spiritual than men, although the gender gap varies across countries and
religious traditions.
19
Table 4.1.3 Religion of the Respondents
RELIGION
Catholic
Islam
Iglesia ni Kristo
Protestants
Philippine Independent
Church (PIC)
Total
FREQUENCY
10
0
0
0
0
PERCENTAGES
100%
0%
0%
0%
0%
100
100%
Table 4.1.3 shows that all the respondents in the study are Catholics, with a
frequency and percentage of 10 (100%). This indicates that the study area has a
predominantly Catholic population. The finding is consistent with previous studies that
have shown that the majority of Filipinos are Catholics (Cruz & Zamora, 2020; Luistro,
2014).
The high percentage of Catholic respondents in this study also supports the
argument that religious and sacred places are significant attractions for tourists in the
Philippines. According to a study by Buhat and Chan (2020), religious tourism in the
Philippines is a significant market, with millions of tourists visiting religious sites every
year. The study also found that most of the tourists were Catholic, with the majority coming
from other countries in Southeast Asia.
20
Table 4.1.4 Educational Attainment of the Respondents
EDUCATIONAL
ATTAINMENT
Elementary Level
High School Level
College Level
Post Graduate Level
Total
FREQUENCY
PERCENTAGES
0
2
7
1
100
0%
20%
70%
10%
100%
Table 4.1.4 shows the educational attainment of the respondents who visited the
pilgrimage site in Dapitan City. It is notable that most of the respondents have attained
college-level education, with a frequency of 7 (70.00%). This is followed by 2 (20.00%)
students who have achieved high school level education and 1 (1.00%) respondent who has
attained post-graduate level education. No respondents reported having achieved
elementary or vocational education.
The high number of respondents with college-level education is consistent with
previous studies on pilgrimage tourism. For instance, a study conducted by Huang et al.
(2018) on the educational backgrounds of Chinese Buddhist pilgrims revealed that the
majority of respondents had attained a tertiary education. Similarly, a study by Sun and Li
(2019) on Chinese Taoist pilgrims found that the majority of respondents had a collegelevel education or higher.
This finding is consistent with previous studies on pilgrimage tourism, which
suggest that individuals with higher levels of education may be more likely to engage in
pilgrimage activities. However, further research is needed to explore the relationship
between educational attainment and pilgrimage tourism in greater depth.
21
Table 4.2.1 Measures of Religious Aspect
STATEMENTS
STRONGLY
AGREE
AGREE
NEUTRAL
STRONGLY
DISAGREE
DISAGREE
MEAN
AVE.
INTERPRET
TATION
1. I travel to seek
peace.
2. I travel to
appreciate/experi
ence the
grandeur of
Churches.
3. I travel to
attend a religious
festival.
4. I travel to
relieve daily
stress.
5. I travel to pay
respect to the
relics of Saints.
6. I travel to seek
spiritual comfort.
7. I travel to
share
experiences with
other believers.
8. I travel for
religious
fulfillment.
9. I travel to
redeem myself.
10. I travel to
experience the
Holy
atmosphere.
25.0
20.0
0.0
0.0
0.0
4.5
Agree
10.0
24.0
3.0
0.0
0.0
4.0
Agree
20.0
20.0
3.0
0.0
0.0
4.3
Agree
25.0
16.0
3.0
0.0
0.0
4.4
Agree
20.0
16.0
3.0
0.0
1.0
4.0
Agree
15.0
24.0
0.0
0.0
1.0
4.1
Agree
5.0
20.0
9.0
0.0
1.0
3.5
Neutral
15.0
16.0
12.0
0.0
0.0
4.0
Agree
15.0
16.0
6.0
0.0
1.0
3.8
Agree
15.0
20.0
6.0
0.0
0.0
4.1
Agree
5
4.9
4.8
4.4
4.2
4
Agree
Average
Table 4.2.1 presents the results of the measures of religious aspect as perceived by
the respondents in their travels. The respondents were asked to rate their agreement or
disagreement with 10 statements related to religious travel on a Likert scale ranging from
22
strongly agree to strongly disagree. The mean score for each statement and the overall
average score were computed and interpreted accordingly. Thus, the data shows that the
respondents strongly agree or agree with all the statements, with an overall average score
of 4, indicating that they have a positive perception of religious travel. The top three
reasons for religious travel, based on the mean score, are to relieve daily stress (4.4), to
seek peace (4.5), and to attend a religious festival (4.3).
These results are consistent with previous research on religious travel that suggests
people seek spiritual comfort and a sense of peace and well-being through religious tourism
(Koenig et al., 2014; Timothy & Olsen, 2019).
Table 4.2.2 Ranking on The Most to Least in terms of Religious Aspect
STATEMENTS
1. I travel to seek peace.
2. I travel to appreciate/experience the grandeur of
Churches.
3. I travel to attend a religious festival.
MEAN
AVERAGE
3.59
RANK
5th
3rd
5.85
8th
1.99
7th
4. I travel to relieve daily stress.
2.65
3rd
5. I travel to pay respect to the relics of Saints.
5.85
2nd
6. I travel to seek spiritual comfort.
6.18
7. I travel to share experiences with other believers.
4.31
4th
1st
8. I travel for religious fulfillment.
6.30
6TH
9. I travel to redeem myself.
3.31
9th
10. I travel to experience the Holy atmosphere.
1.88
Average
4.10
23
As presented in Table 4.2.2, the respondents rated and ranked first in religious
fulfillment with an average mean value of 6.30. Seeking spiritual comfort ranked second
with an average mean value of 6.18; To experience the grandeur and visiting saint's relics
both ranked 3rd with an average value of 5.85, experiencing things with other believers
rank fourth with an average value of 4.31, seeking peace ranked 5th with an average mean
of 3.59, for self-redemption ranked 6th respectively with an average mean of 3.31, 7th is
to remove daily stress with a mean of 2.65, to attend a religious festival with an average
mean of 1.9 ranked 8th and to experience the holy atmosphere ranked 9th with an average
of 1.88.
The result of this study shows that the respondents' primary motivation for traveling
is for religious fulfillment and to seek spiritual comfort. These findings are supported by
the literature. For example, according to a study conducted by Haji et al. (2019), religious
tourism can provide spiritual fulfillment and emotional satisfaction to tourists. Moreover,
the study conducted by Seetanah and Jeetah (2017) found that religious tourists seek to
find inner peace, spiritual awakening, and a sense of purpose through their travels.
Furthermore, the study reveals that the respondents have a lesser interest in
attending religious festivals and experiencing the holy atmosphere. This finding may
indicate that the respondents' motivation for traveling is more individualistic than
communal. According to Kattiyapornpong et al. (2018), tourists who travel for religious
purposes may have both individualistic and social motivations, which may depend on their
religious affiliation and cultural background.
24
Table 4.2.3 Social and Cultural Aspect
STATEMENTS
STRONGLY
AGREE
AGREE
NEUTRA
L
STRONGLY
DISAGREE
DISAGREE
MEAN
AVERAGE
INTERPRETATION
1. I travel to
satisfy my
curiosity.
2. I travel to
experience a
different
culture.
3. I travel to
fulfill a
lifelong
desire.
4. travel
relieves
boredom.
5. I travel to
meet new
friends.
6. I travel to
experience
and see
ancient
cultures/relic
s.
7. I travel to
purchase
local items.
8. I travel for
selffulfillment.
9. I travel to
buy religious
fulfillment.
10. I travel to
experience
the things I
did not
experience
before.
Total
Average
10.0
12.0
9.0
2.0
0.0
3.6
Agree
5.0
16.0
9.0
4.0
1.0
3.3
Neutral
15.0
28.0
0.0
0.0
1.0
4.3
Agree
25.0
20.00
3.0
0.0
0.0
4.4
Agree
15.0
20.0
0.0
4.0
1.0
3.5
Neutral
0.0
16.0
12.0
2.0
1.0
3.1
Neutral
0.0
16.0
9.0
4.0
1.0
3.0
Neutral
5.0
20.0
9.0
2.0
0.0
3.6
Agree
0.0
16.0
15.0
2.0
0.0
3.3
Neutral
5.0
20.0
0.0
6.0
1.0
3.2
Neutral
3.7
2.9
3.8
2.4
4.3
4.0
Agree
25
Table 4.2.3 presents the results of the survey on the social and cultural aspects of
travel. The participants were asked to rate their level of agreement or disagreement with
various statements about their motivations for traveling. The mean average score for all
statements was 4.0, indicating a general agreement among the participants.
The statement that received the highest average score was "travel relieves
boredom," with a mean of 4.4, which suggests that the participants view travel as a means
of escaping monotony and routine. This finding is consistent with a study by Wainwright
and Turner (2017), which found that boredom is one of the primary motivators for travel.
The statement "I travel to fulfill a lifelong desire" also received a high score, with
a mean of 4.3. This finding suggests that travel is seen as a means of accomplishing
personal goals and desires. This is consistent with the concept of self-actualization, as
proposed by Maslow's hierarchy of needs, which states that individuals have an innate
desire to achieve their full potential. The statement "I travel to satisfy my curiosity" also
received a high average score, with a mean of 3.6, indicating that the participants are
motivated by a desire to learn and explore. This finding is supported by a study by Kim
and Uysal (2017), which found that curiosity is a significant factor in travel motivation.
In contrast, the statement "I travel to buy religious fulfillment" received a neutral
score, with a mean of 3.3, suggesting that religion is not a primary motivator for travel
among the participants. This finding is consistent with a study by Alegre and Cladera
(2017), which found that religious tourism is not a major motivator for travel among
international tourists.
26
Table 4.2.4 Ranking on The Most to Least in terms of Social and Cultural Aspects
STATEMENTS
1. I travel to satisfy my curiosity.
2. I travel to experience a different culture.
MEAN
AVERAGE
1.8
RANK
8TH
7TH
3.1
1ST
3. I travel to fulfill a lifelong desire.
6
5TH
4. Travel relieves boredom.
4.1
2ND
5. I travel to meet new friends.
5.8
3RD
6. I travel to experience and see ancient cultures/relics.
5.5
7. I travel to purchase local items.
1.3
9TH
3RD
8. I travel for self-fulfillment.
5.5
6TH
9. I travel to buy religious fulfillment.
3.9
10. I travel to experience the things I did not
experience before.
4TH
5.3
As presented in Table 4.2.4, the respondents rated and rank first the fulfillment of
a lifelong desire with an average mean value of 6.0. Meeting new friends rank second with
an average mean value of 5.80; Self-fulfilment and experience both ranked 3rd with an
average value of 5.50, experiencing new things rank fourth with an average value of 5.30,
to relieve boredom ranked 5th with an average mean of 4.10, to buy religious items ranked
6th respectively with an average mean of 3.90, 7th is to experience a different culture with
a mean of 3.10, curiosity satisfaction with an average mean of 1.80 ranked 8th and to
purchase local items ranked 9th with an average of 1.3.
This is consistent with previous studies that have found that people travel to satisfy
their emotional needs, such as curiosity, desire for new experiences, and self-fulfilment
27
(Brouder et al., 2018; Hannam, 2018). The findings also support the idea that travel can
serve as a means of personal growth and self-discovery (O'Connell, 2017).
Moreover, the study found that cultural and social experiences were more important
than materialistic reasons for travel, which aligns with the notion of cultural tourism as a
means of experiencing and learning about different cultures and ways of life (Richards &
Wilson, 2018). The importance of meeting new people and experiencing ancient cultures
also suggests that people travel to connect with others and to gain a sense of history and
context.
a. Insights on the Purpose of Visiting Pilgrimage Places
From the 10 interviewed respondents, the following are the findings on the purposes
why tourists visit these kinds of places. First is to seek the peace of mind; places like this
help them have some time alone and reflect on life. The second is to light a candle for
special intentions. Next, is to attend the holy mass and reflect upon the teachings of the
Lord. Fourth, is the curiosity and satisfaction with what is around these sacred places and
what to feel like inside these churches. The Fifth is to relieve stress and think deeply about
what steps to take next in life. Then, to escape from the crowded and noisy ambiance of
the city. Lastly, is to refresh, and experience silence in these sacred areas.
Respondent 1. Mmmm….Akoang purpose ngano ni bisita ko aning lugara, kay kuan gusto
kung ma kuana, gusto kug maka kuan ug kanang peace of mind. Dayun gusto kug ma
experience kung umsa ang feelings nga maginusara ka, dayun maka relate ka sa imuhang
kaugalingon, bitaw kanang maka reflect ka unsa imung kamalian sa kinabuhi. Mao na
akong tumong ngano nag travel ko or nag suroy-suroy.
(For the holy mass.)
28
Mmm.. My purpose why I visit this place because I want a peace of mind. Then I want
to experience the feelings to be alone, then you can relate to yourself and you can
reflect all the mistakes in your life.)
Respondent 2. Uhmm.. kanang akoang purpose ngano ni visit ko ananing lugara is
kanang para managkot.
(Ummm… my purpose why I visit this place is umm… for candle lighting.)
Respondent 3: ahmmm. Ang akong purpose deri is to attend the holy mass.
(Ummm… My purpose here is to attend Holy Mass.)
Respondent 4. para sa hoy mass.
(For the holy mass.)
Respondent 5. So karon akoang purpose kay, kuan kanang mo apil kug mass. Naa
man gud misa karong mga alas singko dapit.
(So for now my purpose is, umm.. I will join the Mass. There’s a mass today around
five o’clock.)
Respondent 6. kay…kuan man, kanang naang unsa gani tawag anang, kanang curious
ko sa akoang nakita sa palibot.
(Because..ummm, what’s that called.. I am curious about what I see around.)
Respondent 7. So, akong purpose nganong ni anhi ko deri or nganong ni visit ko ani
nga place kay kuan.. to seek peace, kay kuan man gud ko, nay pagkuan ba.. stress sa
kuan ginagmay sa kinabuhi. So karon nga naa ko deri kay kuan mangtag lang ug
peace of mind ba ug makakuha ug katin awan, katin awan bana or kalinaw sa pang
huna-huna.
(So, my purpose why I went here or why I visit this place.. is to seek peace of mind,
because I have this a little stress in life. So for now I am here is just to seek peace of
mind and to have peace of mind.)
Respondent 8. uhmmm.. Ni anhi raman gud ko deri kay, to see something different.
Daghan man gud kuan deri, mga full of nature, dili crowded pareha sa dipolog and
daghan places nga pwedi ma explore deri. And mao ra siya.
(Ummm, I just went here because, to see something different. There are plenty of
umm.. full of nature, it is not crowded like dipolog and there are plenty places here
to be explore. And that’s all.)
Respondent 9. Para mo apil ug misa
(To attend a Mass)
29
Respondent 10: ahhh.. ni travel ko deri tungod kay ana ma relieve atong stress, aron
ahhh..kapila naman ko ni balik deri, aron ma refresh atoang naagian nato nga mga…
(Ahhh.. I travel here because just to relieve our stress. I went here many times. Just
to refresh our experienced.)
These findings are consistent with previous studies that explored the motivation of
tourists to visit religious places. According to Kim, Uysal, and Sirgy (2017), spiritual wellbeing is one of the primary motivations for tourists to visit religious places. The study also
found that religious tourists are seeking personal development and inner peace, which
aligns with the first, fifth, and last reasons found in the current data.
Another study by Li and Wang (2020) examined the factors influencing tourists'
satisfaction with religious tourism. The study found that the ability to learn and reflect on
religious teachings, which aligns with the second and third reasons in the current data, is
an important factor in tourists' satisfaction.
b. Insights on the Experience in the Pilgrimage Places
From the 10 interviewed respondents, the following are the findings in terms of
their experience in visiting these this kind of places. One is happiness, that they were able
to see something new, something peaceful. Then, they feeling of extreme joy when they
felt the presence of the Lord. Next, they felt complete and their problems felt lighter and
relieved. Lastly, the feeling of relaxation, peace, and solemnity made the experience of
these tourists worthwhile.
Respondent 1.Ahhh… so far akoang experience kay kuan no, of course malipay ka
kay makakita kag bag ong nga kuan no, mga bag ong palibot, bag-ong environment,
bag-ong kanang mga tawo, kanang mga ay, kanang gusto ka nga makakita laing
itsura, then kanang sa experience, wala lang..kalas siyag kwarta. Then kadto malipay
ka kay kita kag bag-ong kuan butang.
30
(Ahhh.. so far my experience, of course you will be happy because will see something
new, new environment,new people, to see something different look, and then the
experience, it cost a lot of money. Then that’s it,you will be happy because you will
see new things.)
Respondent 2: ahmm… akoang experience sa pagkakita sa mga religious spot
is…kanang kuan makalipay kayo bitaw, like maka ingon jud ka nga.. kana bitawng
maka gaan kayo sa pamati, basta kanang malipay ko makakitag religious spot, maka
ingon jud kag or ma feel jud nimo ang presence sa ginoo.
(Ummm.. my experience is seeing religious spot is..very happy, like you can really
say, that it will make me feel good. I can’t explain but, I am so happy to see religious
spot, you can say or you can feel the presence of the Lord.)
Respondent 3: Mmm..kanang… nalipay kug dako, dili lang nalipay kundi katong
mga stress nimo sa kinabuhi mawala ma relieved bitaw… so kato malipay kug dako
tas ma relieved sad akoang mga stress ug problema sa kinabuhi.
(Mmm.. I am very happy, I’m not just happy but also those stress in life been relieved,
so that’s it I am very much happy and the stress and those problem in life has been
relieved.)
Respondent 4: ahmm… so of course happy ko kay nakakita kag religious spot, like
maka gaan kayo bitaw sa pamati, amhh.. ma feel nimo ang presence niya maka ingon
kag wa rajud ka ga inusara.
(Ummm.. so of course I am happy because I saw religious spot, like it makes me feel
good, umm..you will really feel his presence and you can really say that you were not
alone.)
Respondent 5: ahmm kuan, ang akoang kasinatian sa pag tan-aw sa mga religious
spot kay happy kayko dili lang sa gawas kundi sa sulod jud like maka gaan kaayo sa
pamati, na full of joy jud akoang pamati upon seeing those religious spot, tas kuan
dili lang pod kalipay amhh kuan pod na relieved pod akoang mga problema stress
and so on…
(Ummm.. my experiences in seeing religious spot..is I am very happy,not just outside
also in inside like it will make me feel good, what I felt now is full of joy upon seeing
religious spot, and not just happiness but also those problems and stress been
relieved.)
Respondents 6: kuan..nalipay ko kay naka adto ko sa laing places, sa gusto nakong
adtuon.
(I am happy because I went to the different places, that I wanted to go.)
31
Respondent 7: happy ko, kay kuan ahmmm..nakita nako sa mga tawo nga malipayon
sad sila while ga lingkod lingkod kauban ilang mga friends family, classmates nila
sa skwelahan. Amhh dayun kato ra happy inside and out.
(I am happy, because ummm, I see to the people that they are happy while sitting
with there friends, family, and classmates in school. Umm that’s it happy inside and
out.)
Respondent 8: Relax man siya tan-awon, amhh peaceful place. Deri sa dapitan gud
di man siya parehas sa ubang place bitaw like crowded kaayo. So kug mag travel ka
deri ug gusto kag peace so good place gyud siya nga laagan ahhmm gusto ko mag
relax maka relax ka deri daghan pud siyag place nga ma adtuan.
(It is relaxing to see, umm peaceful place. Here in dapitan it is not like other places
that is so crowded. So if you will travel here if you want peace, it is a good place to
unwind umm if you want to relax you can really relax here and there are plenty of
places to wander around.)
Respondent 9: Ahhmmm kuan naka gaan kaayo sa pamati, nalipay pod ko, kana ra.
(Ummm it make me feel good, it makes me happy, that’s it.)
Respondent 10: Okay kaayo siya, amhh nice kaayo ang palibot og makakita gyud
nimo ahhh..ang nature nga clean and green.
(It is so good, umm the surrounding is nice and you can really see it, ahh the nature
is clean and green.)
Hall et al. (2018) examined the motivations and experiences of visitors to a
Christian pilgrimage site in Australia. They found that visitors experienced a sense of
spiritual renewal, inner peace, and a feeling of being connected to something larger than
themselves. Another study by Rasoolimanesh et al. (2017) investigated the motivations and
experiences of Muslim pilgrims in Mecca. They found that the experience of performing
religious rituals in a sacred place led to a sense of emotional, spiritual, and personal
transformation.
The findings from the current study are consistent with these previous studies,
highlighting the positive emotional and spiritual experiences that visitors to pilgrimage
32
sites can have. These insights can be useful for tour operators and local governments in
promoting religious and spiritual tourism and enhancing visitors' experiences.
c. Insights on the Feeling of Redemption upon Visiting the Pilgrimage Places
and Why It Is Worth to Visit
From the 10 interviewed respondents, the following are the findings in terms of the
feeling of redemption upon visiting the pilgrimage places. The first was yes, the respondent
felt regained from all the negativities she experienced in her life like problems, worries,
etc. The comfort they felt upon the visit and their problems was replaced by real happiness.
To sum it all up, most of the respondents said that they felt renewed, and refreshed upon
visiting those religious places. They felt that they got a chance to start anew.
Respondent 1: Mmmm..redeem..kato manang na regain no? Sakto bako? like kung
stress ka tas pag travel nimo na wala…So oo, kay diara man ko malipay,samot
nagstress kaayo ko,daghan kaayo ug problema bitaw samot nag mag away away pod
mo..Ahmm kung mo travel man gud ka daghan kaayo kag hunahunaon. Of course
ma redeemed jud nimo imong kaugalingon kay malipay man ka mabalik nimo
imong.. amhh flow in a smooth way nga walay toxic nga tao nga monkuan nimo.
(Mmmm.. redeem, it is regain right? I’m right? Like if you are stress then if you travel
it will gone… So yes, because that’s what makes me happy, like my stress got worst,
lots of ptoblems, and thrn someties got into argue. Ummm if you will travel there are
plenty of things to think of. Of course you will redeem yourself because you were
happy, you will regain the… umm the flow was in a smooth way that there will no
toxic person around you.)
Respondent 2: Para sa akoa na redeem siya, pinaagi ana bitawng..diba sama sa akong
giingon ganiha nga ma comfort bitaw so katong pag comfort diha sa akoang
spirituhanon kanibuhi,katong mga stress, mga problema sa kinabuhi mga kabalaka
sa mga unsa diha, kay na comfort man siya.
(For me it is redeem, in a way.. Like as what I said earlier that will comfort, so that
comfort in spirit life, the stress, the problems in life the worries and other the things,
like it will fade and it
33
Respondent 3: Uhmm.. Yes, maka ingon jud ko nga na redeem ko, kay sa giingon pa
nako ganiha nga nalipay kug dako upon seeing those religious spot. Like nawala jud
bitaw tong mga worries sa kinabuhi. (Char! haha)bitaw kato na feel nako nga na
redeem jud ko.
(Ummm.. Yes I can say it that I’ve been redeem, because as what I said earlier that
I am very much happy upon seeing those religious spot. Like it totally fade those
worries in life. (char! haha)so that’s it I feel that I am being redeem.)
Respondent 4: Yes agree jud ko ana. Kay sa kung sa balay di man jud malikayan nga
daghan problema bitaw, tas ug mahinaykan sige rag mug ot hahaha bitaw everyone
has a purpose man jud ngano mo travel sila, para nako na redeem jud ko kay happy
man ko after sa pag simba like nawala tanan nga kagul anan sa kinabuhi (Char!
hahaha) bitaw di joke , na redeem jud ko, kato ra.
Yes I do agree in that. Because at home it cannot be avoided to have problems, then
it got eorst you always do frowning HAHAHA of course everyone has a purpose why
they travel, for me I am being redeem because happiness comes with in me after
church like it fades all those worries in life (char! Hahaha) well it’s not a joke, I feel
being redeem, that’s it.)
Respondent 5: Yes! Na redeem jud ko. Ahmm di man nako ma express ug ngano na
feel nako nga na redeem ko, basta kalipay akoang nakuha.
(Yes! I am being redeem. Umm i can’t really express of why I feel that I am being
redeem, but for me I gain happiness.)
Respondent 6: Ahmmm.. Siguro? Hahaha Redeem naman siguro ng kuan diba
nalipay ka tas guol kayak sa inyuha, tas pag laag laag nimo kanang nibalik tung mga
kalipay nga imuhang nabati nimo.
(Ummm.. Maybe? Hahaha It it redeem to feel like, you were happy but suddenly you
got worry at home, then you got into wandering around then you regain the
happiness you felt.)
Respondent 7: Ahmm na redeem, kay ang akoang purpose gud ngano ni anhi ko kay
to seek peace kay stress sa kinabuhi usahay naay mga problema. Kato nawala ug
napulihan ug kalipay while ga tan aw tan aw sa palibot sa mga tawo.
(Ummm.. I am being redeem, because my purpose why I went here is to seek peace
because of stress in life then sometimes there are problems. So that’s it, it fades and
it replaced by happiness while looking around, to people.)
Respondent 8: Ahmm ambot wako kabalo ug na redeem ba ko, hahaha kay kuan man
gud kita naa man tay purpose ngano mo travel ta, kay akoa man gud to see something
different bitaw, tas happy rapod ko nga makakita ug new surroundings laing laing
tawo, redeem na dagway na hahaha
(I don’t know if I am being redeem haha because we have each purpose why we
travel, because I just went here to see something different, then I feel happy to see
new surroundings, different people, maybe it id redeem hahaha.)
34
(I don’t know if I am being redeem haha because we have each purpose why we
travel, because I just went here to see something different, then I feel happy to see
new surroundings, different people, maybe it id redeem hahaha.)
Respondent 9: Oo kay mo simba man ta para mag hinulsol sa atoang mga sala. Naga
an akoang pamati pag gawas nakug simbahan.
(Yes! Because we go to church to ask forgiveness to all our sins. It make me feel good
going out after the church.)
Respondent 10: Ahmm.. Yes! Kay na refresh man and relieved akoang stress
napulihan ug mga kalipay kay kauban nako akoang pamilya sa akong pag travel
karon.
(Ummm.. Yes! Because it refresh and it relieve my stress and it replaced by happiness
because I am with my family together traveling here right now.)
On the other hand, the respondents also felt that things are so much worth it because
first, they felt happy. Next, their stress was relieved, and they were genuinely at peace
especially after attending the mass. It was also worth it according to the respondents
because they achieved a certain goal and even, though they spent a lot of money, everything
was worth it. These findings are consistent with previous research that has shown the
positive effects of visiting religious or spiritual places. For example, a study by Hodge et
al. (2018) found that visiting religious places was associated with decreased stress and
increased well-being. Similarly, a study by Krause and Hayward (2017) found that
religious activities, including attending religious services, were associated with greater life
satisfaction and a sense of purpose.
Another possible explanation for the positive effects of visiting pilgrimage places
is the sense of community and social support that comes from participating in religious
activities. A study by Musick et al. (2020) found that participating in religious activities
35
was associated with greater social support and a sense of belonging, which in turn were
linked to better mental health outcomes.
Overall, the present findings suggest that visiting pilgrimage places can have a
positive impact on individuals' well-being and sense of renewal, and may be worth the cost
for some individuals. Further research is needed to explore the specific mechanisms
underlying these effects and to determine the generalizability of these findings to other
contexts and populations.
d. Insights on Religious Fulfilment as a Catholic
From the 10 interviewed respondents, the following are the findings in
terms of religious fulfillment upon visiting the pilgrimage places. First religious fulfillment
is not based on religion, it is based on one's faith. If you believe in God wholeheartedly,
then that's already something fulfilled. In addition, attending the holy mass, and praying
are also ways to fill one's religious fulfillment.
Respondent 1: Para sa akoa worth it ksy dira man ko malipay.
(For me it is worth it because with that I am happy)
Respondent 2: Worth it kay nalipay man ko, tas akoang mga gipang huna huna nga
mga problema kay kuan di pod siya ingon totally nawala jud like kuan ragud amhh..
unsaon gani na pag ingon kanang.. na haw ag ra bitaw ang pamati nako, so worth it
jud siya.
(It is worth it because I am happy, then those problems that I’ve been thinking of like
its not totally fade like umm, how should I say this, like it make me feel good, so it is
worth it.)
Respondent 3: Oo worth it, like malipay kaayo kay after paghuman ug attend sa
Mass, maka ga an sa pamati.
(Yes it is worth it, like feel happiness after attending the Mass, it make me feel good.)
36
Respondent 4: Oo worth it jud siya, naga an akoang pamati, nalipay ko kay naka
attend kug Mass.
(Yes it is worth, it makes me feel good, I am so happy that I attend the Mass.)
Respondent 5: Worth it siya, kay sa gi ingon nako ganiha nga malipay ko makakita
mga religious spot ma relieved akoang mga stress.
(It is worth it, because as what I said earlier that I am so happy seeing religious spot,
it relieve my stress.)
Respondent 6: Yes, like sa gipang dala nimo nga problema like didto ka
makapagawas sa imuhang gi bati.
(Yes, like the problems you have like it is the way that you can release all your
unwanted feelings.)
Respondent 7: Worth it siya tungod na achieve ra man akoang gi pangita.
(It is worth it because I achieve for what I am looking for.)
Respondent 8: Worth it siya, kay di siya pareha sa ubang place nga crowded bitaw
like peace jud siya imuhang matagbo, unlike bitaw sa ubang place nga pag enter
palang nimo daan ma kita na jud nimo nga murag kuan kanang daghang tawo,
daghang sakyanan, mga gasagol ang aso sa mga sakyanan, basta worth it siya para
nako.
(It is worth it because it is not like the other places that is so crowded, like it is only
peace that will meet you, unlike to other places once you enter you will see plenty of
vehicles, plenty of people, like so polluted, so for me it is worth it.)
Respondent 9: Ahmm, takos jud akoang pagbisita sa simbahan, kay naka attend kog
Misa naka pang hinolsol ko sa akoang mga sala.
(Ummm.. worth it visiting the church, because I attended mass, I ask for forgiveness
to all my sins.)
Respondent 10: Ahmm almost 20k amoang na gasto sa among pag travel, worth it
gyud kaayo siya.
(Ummm almost 20k I spend just for travel, so it is worth it.)
This finding supports previous studies that emphasize the importance of faith in
religious fulfillment (Koenig, 2017; Underwood, 2020). Koenig (2017), faith plays a
significant role in religious fulfillment, as it serves as the foundation for an individual's
37
beliefs, values, and practices. Underwood (2020) also notes that faith is a critical factor in
religious well-being, as it provides individuals with a sense of purpose and meaning in life.
Furthermore, attending the holy mass and praying are identified as ways to fulfill
one's religious needs when visiting pilgrimage sites. This finding is consistent with
previous research on the role of religious practices in religious fulfillment (Nelson &
Deaton, 2019; Sherman et al., 2021). Nelson and Deaton (2019) found that engaging in
religious practices, such as prayer, meditation, and attending religious services, can lead to
increased religious well-being. Similarly, Sherman, Simonton, and Adams (2021) noted
that religious practices serve as a way for individuals to connect with a higher power and
experience a sense of spiritual fulfillment.
In summary, the qualitative data suggests that religious fulfillment for Catholics
visiting pilgrimage sites is primarily based on one's faith and is achieved through attending
holy mass and prayer. These findings align with previous research on the role of faith and
religious practices in religious fulfillment.
38
Chapter 3
SUMMARY OF FINDINGS, CONCLUSIONS, AND RECOMMENDATIONS
Findings
After a careful and thorough perusal, interpretation, and analysis of the data
gathered, the following significant findings are drawn:
1. 50% of the respondents who participated in the study were aged 21 to 23 years old and
most of them are female with a percentage of 80.00% of the total respondents.
3. All of the respondents from the study are Catholics.
4. Most of the respondents are college level with 7 (70.00%), 2 (20.00%) are students that
attained high school levels and 1 (1.00%) achieved till post-graduate level.
5. In terms of the perception of the respondents in their religious aspect, it was found that
the majority of the respondents agreed with the statements which reflected an average mean
of 4.0 accordingly.
6. In the ranking of the least to the most important of the respondents based on their
religious aspect, religious fulfillment ranked first with an average mean value of 6.30.
Seeking spiritual comfort ranked second with an average mean value of 6.18; To
experience the grandeur and visiting saint's relics both ranked 3rd with an average value of
5.85, experiencing things with other believers rank fourth with an average value of 4.31,
seeking peace ranked 5th with an average mean of 3.59, for self-redemption ranked 6th
respectively with an average mean of 3.31, 7th is to remove daily stress with a mean of
2.65, to attend a religious festival with an average mean of 1.9 ranked 8th and to experience
the holy atmosphere ranked 9th with an average of 1.88.
39
7. In terms of their cultural and religious aspect, the majority of the respondents disagree
with most statements which reflected an average mean of 4.0 accordingly.
8. In terms of the respondents ranking in their social and cultural aspects, ranked first was
the fulfillment of a lifelong desire with an average mean value of 6.0. Meeting new friends
rank second with an average mean value of 5.80; Self-fulfilment and experience both
ranked 3rd with an average value of 5.50, experiencing new things rank fourth with an
average value of 5.30, to relieve boredom ranked 5th with an average mean of 4.10, to buy
religious items ranked 6th respectively with an average mean of 3.90, 7th is to experience a
different culture with a mean of 3.10, curiosity satisfaction with an average mean.
9. The following conclusions on the reasons why tourists visit these types of locations come
from the 10 interviewees. Initially, they should look for mental calm; locations like these
enable people to spend some time by themselves and consider their lives. The second step
is to light a candle and make a wish. The next step is to go to holy mass and consider the
Lord's teachings. Fourth is the satisfaction of curiosity about what is around these holy sites
and how it feels within these cathedrals. The fifth is to relax and give serious thought to
the future steps in your life. then to get away from the busy, raucous atmosphere of the
city. The final step is to relax and enjoy the stillness in these holy places.
10. Following are the conclusions of the experience of visiting these kinds of places from
the ten interviewees. The first is joy at having witnessed something fresh and tranquil. Then
came the intense delight and a strong sense of the Lord's presence. Afterward, they had a
40
sense of completion and relief from their worries. Finally, the travelers' experience was
made meaningful by the sense of tranquility, tranquility, and solemnity.
11. The findings on the feeling of redemption experienced while visiting the pilgrimage
sites are based on the 10 respondents who were interviewed. The first response was that,
yes, the responder did feel relieved of all the negative aspects of her life, such as her issues
and fears. Their troubles were replaced with genuine enjoyment, replacing the solace they
had had before the visit. Overall, the majority of respondents stated that going to those
sacred sites made them feel refreshed and invigorated. They believed they had a fresh start.
On the other side, because they first felt content, the respondents also believed that
things were very much worth it. After attending the mass, their stress was then reduced,
and they felt genuinely at rest. The respondents felt that everything was worthwhile
because they were able to accomplish their aim despite spending a significant amount of
money.
12. The conclusions of religious fulfillment following a pilgrimage are listed below based
on the 10 interviewees. The first was that religious fulfillment is based on one's faith, not
on religion. Something has already been accomplished if you have a sincere belief in God.
Praying and going to church are other ways to fulfill one's religious obligations.
Conclusion
The following results were drawn from this research study: Most of the respondents
who took part in the study were between the ages of 21 and 23, reflecting that most tourists
are young professionals. Second, the bulk of responders are women, who are, per other
studies, more religious than men. It may be said that most women are quite interested in
41
pilgrimage tourism, which aims to let people express their faith more fully by attending
services, purchasing products that represent their beliefs, and even praying in churches and
other holy places.
Also, it may be deduced that the majority of these young tourists visit holy locations
for spiritual and personal fulfillment, to bolster their faith, to express gratitude, for the
father's forgiveness, to be in sorrow, and to look for serenity amid this crazy world. Many
think that going on pilgrimages like these will help them get through difficult times and
help them grow in their devotion to God.
Recommendations
From the findings of this study; the following can be analyzed and recommended
further:
1. 1. The local government should devote more resources to promoting pilgrimage
sites since doing so not only boosts our economy but also deepens our faith in
God, regardless of our affiliation with a particular religion.
2. 2. It is strongly advised to carry out additional research on this subject to learn
more about how to better understand the motivations and behaviors of
pilgrimage site visitors.
42
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ANNEXES
Republic of the Philippines
JOSE RIZAL MEMORIAL STATE UNIVERSITY
The Premier University in Zamboanga Del Norte
Main Campus, Dapitan City
COLLEGE OF BUSINESS ADMINISTRATION
LETTER TO THE RESPONDENTS
January 16, 2023
Greetings!
The undersigned students of Jose Rizal Memorial State University would like to
invite you to participate in a research study, entitled VISITORS MOTIVATION AND
BEHAVIORS AT PILGRIMAGE SITES IN DAPITAN CITY.
In this connection, we ask you to become one of our respondents to the study. The
interview will be done face to face and will always be at your most convenient time. It is
rest assured all information shared with you shall be only limited to academic purposes.
We are positive that you will agree to be one of our research respondents. God bless
you always.
Very truly yours,
ANNIE JANE BIOLANGO
MELANIE T. COSARES
GENEVEVE M.GERODIAS
DEXTER MAINIT
MARY JOY B. VERTUCIO
Researchers
48
Republic of the Philippines
JOSE RIZAL MEMORIAL STATE UNIVERSITY
The Premier University in Zamboanga Del Norte
Main Campus, Dapitan City
COLLEGE OF BUSINESS ADMINISTRATION
SURVEY QUESTIONNAIRE
PART I. SOCIO-DEMOGRAPHIC PROFILE OF THE RESPONDENTS
Directions: Please fill in the questionnaire truthfully. Tick the option that you find most
suitable. Do not tick more than one option.
1. Age
o 18-20 years old
o 21-23 years old
o 24-26 years old
o 27 years old and above
2. Sex
o Female
o Male
3. Religion
o Catholic
o Islam
o Iglesia ni Cristo
o Protestants
o Philippine Independent Church
49
4. Educational Attainment
o Elementary Level
o High School Graduate
o College Graduate
o Post Grad Level
Part II. RELIGIOUS ASPECT
Directions: Please fill in the questionnaire truthfully. Tick the option that you
find most suitable. Do not tick more than one option.
STRONGLY
STATEMENTS
1. I travel to seek
peace.
2 I travel to
appreciate/experience
the grandeur of
churches.
3. I travel to attend a
religious festival.
4. I travel to relieve
daily stress.
AGREE
AGREE
NEUTRAL
DISAGREE
STRONGLY
DISAGREE
50
5. I travel to pay
respect to the relics
of Saints.
6. I travel to seek
spiritual comfort.
7. I travel to share
experiences with
other believers.
8. I travel for
religious fulfillment.
9. I travel to redeem
myself.
10. I travel to
experience the holy
atmosphere.
51
PART II. SOCIAL AND CULTURAL ASPECTS
STRONGLY
STATEMENTS
1. I travel to
satisfy my
curiosity.
2 I travel to
experience a
different culture.
3. I travel to fulfill
a lifelong desire.
4. I travel to
relieve boredom.
5. I travel to meet
new friends.
6. I travel to
experience and
see ancient
cultures/relics.
7. I travel to
purchase local
items.
AGREE
AGREE
NEUTRAL
DISAGREE
STRONGLY
DISAGREE
52
8. I travel for selffulfillment.
9. I travel to buy
religious
fulfillment.
10. I travel to
experience the
things I did not
experience before.
53
Republic of the Philippines
JOSE RIZAL MEMORIAL STATE UNIVERSITY
The Premier University in Zamboanga Del Norte
Main Campus, Dapitan City
COLLEGE OF BUSINESS ADMINISTRATION
CURRICULUM VITAE
MARY JOY B. VERTICIO
Address: Mutia Zboanga del Norte
Mobile Number: 09164286859
Email Address: maryjoyve53@gmail.com
PERSONAL INFORMATION
Date of Birth: December 26, 1999
Place of Birth: Escalante City, Negros Occidental
Civil Status: Single
Age: 23
Sex: Female
Nationality: Filipino
Religion: Kristohanon
Height: 5’
Weight: 56 kg.
EDUCATIONAL BACKGROUND
Elementary: Rizal Elementenary School
Rizal Escalante City,Negros Occidental
2011-2012
Secondary: Aseniero National High School
Aseniero Dapitan City
2015-2016
Tertiary:
Jose Rizal Memorial State University
54
Republic of the Philippines
JOSE RIZAL MEMORIAL STATE UNIVERSITY
The Premier University in Zamboanga Del Norte
Main Campus, Dapitan City
COLLEGE OF BUSINESS ADMINISTRATION
CURRICULUM VITAE
GENEVEVE M. GERODIAS
Address: Lavictoria ,Laibertad Zamboang del Norte
Mobile Number: 09064760578
Email Address: gherodias753@gmail.com
PERSONAL INFORMATION
Date of Birth: April 13, 1999
Place of Birth: Lavictoria,Lalibertad Zamboanga del Norte
Civil Status: Single
Age: 23
Sex: Female
Nationality: Filipino
Religion: Roman Catholic
Height: 5’
Weight: 56 kg.
EDUCATIONAL BACKGROUND
Elementary: Lavictoria Elementary School