There is a vast literature available on modes of travelling and tourism studies. Conventionally pilgrimage is traditionally associated with religious values, whereas the mode of tourism refers to the profane world [1]. Today research focuses the significance of what visitors themselves say about their travel, since they are main source in the pilgrimage phenomenon [2]. Visitor’s self-perception about their travel is considered as the deciding factor in tourism discourse. Pilgrimage as religious and cultural phenomena is widely accepted in human society and is an important feature of World’s major religions [3].

Present researches in tourism studies are more divergent and multifarious. It includes economic, political, social, psychological, emotional and other aspects human life. Contemporary approach to religious tourism studies has changed a lot due to the noted development in academics post 1990’s like Eade’s (1992) concept of interaction between tourist and pilgrim, Rinschede [4] typology of touristic use of pilgrimage sites, Vukoni’s book [30] about connection between religion and tourism and Nolans [6] who introduced three tier typology of sites. Studies related to modes of travelling are abundant and vary immensely. The optics of miscellaneous discourses does not allow finding a united standpoint [1]. But the traveller’s observance to religion is used to the basic criterion of distinction. The religious oriented travel is canned as scared and rest of the modes of travel is considered as profane. The concept of pilgrimage is not linked solely with journeys which are supposed to enrich the religious dimension in the life of the pilgrims and which rely on supernatural agents [5]. The touristic journeys are often label as pilgrimage that is why these two phenomena are heterogeneous combined in the form of terms such as pilgrimage tourism or religious tourism [2]. Religious tourism is related to the individual quest for shrines and locals where, in lieu of piety, the visitors seek to experience the sense of identity with site of historical and cultural meaning [6]. The above highlighted studies are important in the context of sacred-secular tourism, similarities and continuity in the valley of Kashmir. This paper deals with sacred-secular tourism, resembles and continuity which appears deeply embedded in the visiting practices related to the Baba Rishi Shrine of Kashmir. In this work the researcher focused on the expressions of beliefs, feelings, motivations, behaviour and experiences of visitors/ pilgrims. These attributes were identified through review of literature and direct conversations with the stakeholders of the shrine. The present study explored “who are continuously visiting Baba Rishi shrine and their self-perception about their interest in other secular and sacred sites”.

Study Site

Baba Payam Uddin was born in a noble family around 1411 in the region of Zahand Village of Lar Ganderbal of Jammu and Kashmir. Baba Rishi was a person of repute and abled administrator. He was among the privy counsellors of the Sultan Hasan Shah [7]. Still he liked the company of the Saints and, Sages and sought their blessings. Baba Payam Uddin died on 3, Zil Haj 889 Hijri (1480) and interred at a place, 3 miles from Tangmargh, by the side of Gulmarg of Jammu and Kashmir. People from all the corners of Kashmir visit the Shrine in large numbers [8]. The Baba Rishi Shrine located at 45 km towards north of Srinagar (Summer Capital), at an elevation of 7000 feet above sea level. The shrine is situated in the village Ranbuah about 7 kms for Gulmarg (World’s famous secular tourist destination [9]. It stretches over Pir Panjal Range and Ranbuah Hills. The surrounds of shrine are covered by Lush green forests. In spite of its cultural and religious importance, the shrine attracts thousands of visitors due its natural beauty [9]. Devotees participate in large number to celebrate death anniversary of Baba rishi which falls in second of Zila Haj (twelfth month of Islamic calendar). The festival is joined, not only by Muslims, but also by a big number of Hindus, who usually visit the shrine to take a pledge and dedicate some objects if their prayers are settled. Baba Reshi shrine is sign of good will and communal harmony, and therefore there is nothing astonishing that this shrine attracts hundreds of thousands of visitors from all castes and beliefs [10]. The shrine is predominantly well-known for a big fire place, which is said to have been made by Baba Rishi himself. It is a shared belief among the visitors that who so ever puts mud polish on this fire place, the blessings of Baba Reshi confirms that his wishes are settled (Dar, 2008: 76. The adjacent secular site to the Baba Rishi shrine is world’s famous Gulmarg tourist spot. It is at distance of seven kilometres from Baba Rishi shrine. Gulmarg has an ironic and unique tourist product that embraces the potential to be one of the most attractive traveller destinations for both leisure and sports tourism transversely the whole Kashmir Himalayan region [11].

The work of Dean MacCannell [12,13] and Nelson Graburn [14]are important in the academic debates of tourism studies. Both were heavily influenced by Durkheim’s work of differentiation. They were mainly confined to dichotomous notions as pilgrim/tourist, community/individual and sacred/profane, in order to make a distinction and classify motivations. Later, Turner and Turner (1978) claimed that a “tourist is half a pilgrim, if a pilgrim is half a tourist”. However, Pfaffenberger [15] took shift and argued “both tourism and pilgrimage encompass, within their respective symbolic domains, movement towards the Center and movement towards the other. It is not only the modern industrial society which alienates its members and causes them to seek respite and recreation in the other, rather people believe in wavering kind of faith” Cohen [16-18] re-examined Turner’s claim and argued “there is no “general type” of tourism and those different forms of tourism coexist with each other. Thus, within the context of the pilgrimage, the experience of the pilgrim and his spiritual connection decides the form of tourism. “He concludes that tourism is a modern metamorphosis of both pilgrimage and tourism”. Graburn [19] in the “anthropology of tourism” holds more popular view that “tourists and pilgrims are same, though they are necessarily different but they form a continuum of inseparable elements”. Furthermore, Adler (1989) holds view, “many others who identify tourism and pilgrimage as opposite end-points on a continuum of travel”. Smith [15] claims “a traveller who is more a tourist than a pilgrim, depends on whether his faith or the profane predominate in their motivations and activities”. This broad spectrum reflects the multiple and changing motivations of travellers, whose interests and activities can vary from pilgrimage to tourism and vice versa.

Tourism experts must acknowledge the diversity of heightened meanings, deep yet conflicting ideologies and means of interaction surrounding pilgrimage sites, which may conflict with the social, economic and political norms espoused by the tourism industry and other outside forces [20]. Baba Rishi shrine resembles the character of combination of touristic, pilgrimage festivals and cultic significance which are visited throughout the year by massive number of tourists and pilgrims. The final results are systematically and rigorously discussed below, keeping in view the objectives of the study.

Age:

Age is of sociological eminence as its sense varies from society to society and is main characteristic of stratification [21]. Through this the researcher explred different age categories of visitors who travel Baba Rishi shrine on regular bases. The age of 150 respondents are highlighted below in the form of table.

Table 1: Age wise frequency and percentage distribution of respondents (visitors) at Baba Rishi shrine.

Source: Primary Data

Table (1) describes age group of Visitors whom the researcher interviewed during course of field survey. Overall 150 respondents participated in this research work of different age categories. The table figured above shows age distribution of respondents in terms of frequency and percentage and are classified into many categories. About 17 (11.33%) respondents falls age group of 20-30 years. Similarly, between 31-40 year, 68 (45.33%) respondents belong to this group and 44 (29.33%) of respondents fall between age group of 41-60 years. The figure indicates 120 (30%) share age group of 41-50 years. Moreover, the figure shows 50 (12.5%) and 13 (8.66%) of respondents falls into age group of 51-60 years and 8 (5.35%) above 60 years. It is important to mention here that majority of the respondent’s shares age group of 31-40 years and the minimum share goes to the age group of above 60 years.

Gender:

Gender represents the characteristics taken only by males and females as they encountered social life and culture through socialization [33]. Making visits of Baba Rishi shrine of Kashmir is routine practice among visitors. People irrespective of caste, colour, creed, sex, religion and nationality are allowed to visit Shrine. There is limited gender based discrimination as for shrine visiting practices are concerned in the valley of Kashmir at Baba Rishi. The women cannot enter the main area of Tomb situated there [7].

Residency:

Kashmiri Society is predominantly agricultural in nature. The topography of Kashmir supports both agricultural as well as horticultural production ([9]. The paddy cultivation is common among people of South, North and Central Kashmir (political divisions). Besides this, people grow fruits also and Kashmir is largest producer of apples in India and largest producer of Saffron in the World. As per the latest statistics about 72.62% of population of Kashmir resides in rural areas and 27.38% resides in urban areas [5].

Table 2: Gender and Residency wise frequency and percentage distribution of Respondents (visitors) at Baba Rishi shrine.

Source: Primary Data

The above table shows gender and residency wise frequency and percentage distribution of respondents at the Baba Rishi Shrine. Out of 150 respondents, the data revealed about 97 (64.66%) respondents were males and 53 (46.44%) were females. The respondents during the course of survey mentioned only two category of gender. The researcher did not found any respondent from LGBT community at the shrine. The data highlights participation of Male persons is higher than females at Baba Rishi shrine of Kashmir.

Out of 150 respondents, around 71.33 % show that they live in rural areas and respectively, 28.66 choose urban areas as living places. It seems significant to mention here that the Baba Reshi shrine is in located in rural area. Therefore the concentrations of rural area people are more at the Muslim Shrines of Kashmir.

Marital status:

Marriage is a social institution which a man and women establish their decision to live as husband and wife by legal commitments and religious ceremonies [22]. The aim of this variable was to reveal the marital status of visitors, who are continuously travelling Baba Rishi shrine.

Table 3: Marital status Frequency and percentage distribution of Respondents (visitors) at Baba Rishi shrine.

Source: Primary Data

Table (3) depicts marital status of respondents travelling to the Baba Rishi shrine of Kashmir in terms of Frequency and percentage distribution. The marital statuses of respondents were classified into four categories namely married, unmarried, divorced and widowed. Out of total 150 respondents collected through field survey method. The table represents 78 (52%) respondents were married, 57 (38%) were unmarried. Besides that it shows 6 (4%) and 9 (6%) respondents were respectively divorced and widowed. It is pertinent to mention here data indicates highest percentage of married respondents visiting to Baba Rishi and minimum participation of divorced and widowed persons.

Religion:

Sociologist, Durkheim argues that social life is impossible without the shared values and moral beliefs which form the collective conscience [23]. Religion is the main component of Kashmiri society. Kashmir is a melting pot of cultures, religions, ethnicities and regional identities. The Kashmiri identity is contested and variegated [24]. The researcher in this study was keen to explore the religious identity of visitors spotted at Baba Rishi shrine. The respondents of religious affiliations are depicted in the form of table.

Table 4: Religion wise frequency and percentage distribution of Respondents (visitors) at Baba Rishi shrine.

Source: Primary Data

Table (4) highlights frequency and percentage distribution of respondents at Baba Rishi shrine in terms of religion affiliation. In accordance to the data shown above, the respondents who travel to the Muslim shrines of Kashmir are largest from Muslim religion, 114 (76%). The second largest number is Hindu religion 23 (15.33%). Moreover, 4 (2.66%), 7 (4.66%) and 2 (1.33%) respondents were respectively from Christianity, Sikhs and others. Pertinently to mention here the Jammu and Kashmir Union Territory is multi-religious society. There are about 68.31% Muslim population, 28.44% Hindu population, 1.87% Sikh population, 0.28% Christian population and other around 0.19% [5].

Sectarian Division:

The Sunni and Shia are the two main divisions in Islam [25]. There are broadly two sects in Islam Sunni and Shia [26]. So for the results revealed that Muslim constitute largest number of respondents at Baba Rishi shrine. It became important to highlight Muslim participation at Baba Rishi shrine in terms of sectarian division, which is highlighted below.

Table 5: Sect wise Frequency and percentage distribution of Respondents (visitors) at Baba Rishi shrine.

Table (5) represents frequency and percentage distribution of respondents at the Baba Rishi shrines in terms of sect affiliation. The above table indicates sectarian affiliation of visitors. It was found that both the sects are interested in Shrine visitation of their respective shrines and sites. The primary data reveals around 85 (74.56%) were Sunni, 29(25.44) Shia.

School of Thoughts:

The above table showed that Sunni sect of Kashmir constitute the majority of visitors at the Baba Rishi shrine. Within Sunni sect, there are multiple discourses oriented divisions like Deobandis, Barelwis, Salafis (Alhadees) and Jameetis a in the Valley of Kashmir. They own their Mosques, educational institutions and trusts [27-29]. Therefore, the researcher shows interest to examine the representation of these schools of thoughts at the Baba Rishi shrine.

Table 6: shows Schools of thoughts wise Frequency and percentage distribution of Respondents (visitors) at Baba Rishi shrine.

Source: Primary Data

Table (6) depicts frequency and percentage distribution of respondents at Baba Rishi shrine in terms of denominational affiliation. There are many Schools of thoughts in Islam especially in the context of South Asia. The main schools which emerged during Colonial era are Deobandis, Bareli, Alhadees and numerous others. All the schools/Denominations have major followers in the valley of Kashmir. They have established their own Majids, Madrasas and Maqtab throughout the valley. Therefore, the researcher was keen to explore presence of visitors at Baba Rishi shrine of Kashmir in terms of denominational affiliation. The first-hand information mentioned above in the form of table indicates that all the schools have interest in tourism. The followers Bareli School shares the majority of respondents 62 (54.38%), similarly, Deobandis 24 (21.05%), Alhadees 16 (14.03%) and Jameeti (10.52%).

Sacred and Secular sites:

If we seriously adopt the mode of experience as the key category for distinction between different patterns of travel, we need to have sufficient depth information of all modes of travel and their different dimensions (Jirarsek, 2014:49). Today, research focuses the significance of what the visitors themselves say about their travel, since they are main elements in pilgrimage phenomena [2]. The aim of this question was to explore and understand the self-perception of visitors/pilgrims about their travel to the Selected Muslim Shrines of Kashmir. Religious tourism and pilgrimage are substantial motives for the global movement of people (Griffin & Raj, 2017:8). The main purpose of this study was to explore the interest of visitors who travel Baba Rishi shrine in other sacred and secular sites of Kashmir. Kashmir is worldly recognized tourist area having both secular and sacred potential destinations [11]. In this connection through survey method, the respondents were asked to reveal their interest in other secular and sacred sites of Kashmir. The respondent’s interest interests are displayed below in the form of table.

Table 7: shows interest of visitors in other sacred and secular sites, who travel Baba Rishi shrine Kashmir in terms of percentage and frequency distribution.

Source: Primary Data

Table (7) represents frequency and percentage distribution of respondents in terms of visitor’s interest in sacred and secular. The primary data revealed around 19 (12.66%) of respondents showed interest in sacred sites only. Similarly 21(14%) of respondents declared they visit only for secular purposes and secular sites. Further data indicates, 110(73.33%) of respondents showed interest in visiting both secular as well sacred sites. The data clearly shows self-perception of visitors are important for the exploration of visitor’s motive for the purpose of travel to sacred and secular sites.

Table 8: shows interest of visitors in other sites, who travel Baba Rishi shrine Kashmir in terms of percentage and frequency distribution.

Source: Primary Date

Table (8) indicates frequency and percentage distribution of visitors who travel Baba Rishi Shrine and their interest in other sites of Kashmir. Visitors who travel Baba Rishi shrine on daily basis were asked their interests about travelling to different secular and sacred sites. The information explored diverse interests of respondents about visiting multiple sites. The table depicts out of 150 respondents, about 133(88.66%) respondents showed general interest in visiting other sites. Likewise, 129 (86%) of respondents declared keen interest in visiting Archaeological sites holy places of other religions. Furthermore, 121 (80.66%) of respondents answered, they too are interested in visiting historical sites. Moreover, 126 (84%) of respondents exhibited interest in visiting Heritage sites. The above figure evidently identified the interest of visitors to diverse sites. It is important to mention here that visitors who visit to Baba Rishi Muslim shrine of Kashmir on day to day basis are more flexible towards other travel destinations.

The main aim of this study was to explore the deep links between sacred and secular tourism practices in the valley of Kashmir and to what extent the visitors of Baba Rishi shrine are promoting and interested in travelling to the other destinations of Kashmir. For the purpose of deeper understanding and exploration, the researcher conducted many indepth interviews of stakeholders present at Baba Rishi shrine about the current phenomena of tourism practice in the valley of Kashmir. The qualitative part of the study enriches and validates quantitate results achieved through Survey method. The researchers have divided the perspective of stakeholders into two categories and are discussed in detail below:

• Perspective of Custodians:

The viewpoints of custodians are important in the context of sacred-secular tourist sites of Kashmir are concerned. The prominent sacred sites of Kashmir are administrated by Muslim Waqf Board (Awqaf Committee) and similarly, secular sites are under tourism department of Jammu and Kashmir. The Awqaf Committee and tourism department of Jammu and Kashmir are monitoring and managing the affairs of sacred and secular destinations of Kashmir.

The researcher conducted indepth interview of Imam Sahib of Baba Rishi shrine in order to reveal more information about the current phenomenon: The Imam Sahib is performing his duty at Baba Rishi Shrine since thirty five years. He is getting salary from Muslim Waqf Board (Government recognised organization who for the welfare and administration of Muslim shrines in Kashmir). The researcher asked many questions relevant related to this study and are discussed below:

Question: Baba Rishi shrine?

Interviewee replied:

“Baba Rishi shrine is among one of the famous Muslim Rishi shrines of Kashmir. The shrine is associated with Rishi Baba Payam ul din. One the advice of his mentor (Baba Shakoor ul Din, he shifted this place from Sopore area of Kashmir. The shrine is predominantly well-known for a big fire place, which is said to have been made by Baba Rishi himself. It is a shared belief among the devotees that who so ever puts mud polish on this fire place, the blessings of Baba Reshi confirms that his wishes are settled. Besides that the visitors prefer to make pilgrimage of burial place of Baba Rishi and Qadeem Masjid (Old Mosque) where, Baba Rishi used to offer prayers”.

Question: Custodians?

Interviewee replied:

“The shrine is under the jurisdiction of Auqaf Committee. They are managing its all affairs. The number employees are between 30-35 including permanent and need based. The employees of responsible for the smoothing functioning of shrine visiting practice and organization of ritual performances. Visitors denote in the form of cash and kind at Baba Rishi shrine. The administration has made good arrangement of donation collection in the boxes and counters”.

Question: Visitors?

Interviewee replied:

“People visit in large number to the Baba Rishi shrine. These include pilgrims and tourists from local, national and international areas. Most of them indulge in prayers and worship, perform rituals, clicking of individual and group photos, and purchase souvenirs from shrine market. They spent hours at Baba Rishi shrine”.

Question: Interest in other sites?

Interviewee replied:

“Since two decades we are witnessing new trends among the visitors of Baba Rishi shrine. Majority of the shrine visitors prefer to travel secular place (Gulmarg) on same day. The world famous tourist destination Gulmarg is at the distance 6 Kms from Baba Rishi shrine. Because of similar location point, visit irrespective of caste, colour, sex and religion visit both places. The outsider tourists and youth of Kashmir follow this practice. Sacred and secular tourist sites are complementing each other in terms of flow and attraction of visitors”.

Question: Season?

Interviewee replied:

“The Baba Rishi shrine receives large number of visitors during spring and summer season (from mid-April to mid-September). These months in overall Kashmir receives maximum number of tourists”. The seasons have direct impact of flow of visitors to the Baba Rishi shrine”.

• Perspective of Travel Agents:

The tourism department of Jammu and Kashmir and other private stakeholders play major role for the development and promotion of sacred and secular tourism in the valley of Kashmir. During the field studies the researcher interviewed many travel agents about sacred-secular site visitation of travellers.

The owner of the private travel agency quoted:

“Since decades we are working as tourist guides, transporters and hoteliers. Our main aims are to promote Kashmir as international tourist destination. We mention in our packages both sacred and secular tourist destinations. We attract yearly lakhs of tourist to the valley. We instruct our tour guides and drivers to brand and make tourists visit to both sacred as well as secular places. The openness of Muslim religious sites for people of other faiths in Kashmir is helping lot in our mission. After all, tourism is our source of income and we prioritize tourist should reach every destination of Kashmir”

The Travel Agent Quoted:

“Since seven years I am working as tour guide. During peak season (April to September), I receive at least one customer or group in a week. My priority is always to introduce our sacred places to the tourist also. Whenever I visit with tourists to Gulmarg, I make sure their presence at Baba Rishi shrine also. I remember hundreds of Hindu and Christian tourists visiting Baba Rishi shrine and donating there. They feel peace at the shrine and indulge in leisure activities also”.

The present study was carried out at Baba Rishi Muslim shrine of Jammu and Kashmir. The objectives of the study were achieved through field work in which the Survey method and indepth interviews played major part. The results attainted through quantitative as well as qualitative data showed that visitors of Baba Rishi shrine differ in terms of Age, Gender, Residency, Marital status, religion, Sect and School of Thoughts. But, the majority of the respondents showed interest in visitation of other sacred and secular places of Kashmir on same day or schedule. The sacred and secular places of Kashmir are complementing each other and attract millions of visitors yearly. The role of custodians and other stakeholders are vital in the context of managing the affairs of visitors as well as of other stakeholders. The sacred and secular tourist sites of Kashmir are source of livelihood to the large number of people (custodians, locals, travel agencies and transporters). The primary data expressed that Muslim shrines in Kashmir are open to all visitors, irrespective of any discrimination. People of all faiths visit Muslim shrine of Kashmir, though the majority of visitors (pilgrim/tourist) are Muslims. Most of the visitors prefer to offer prayers and worship, donate cash or kind, perform rituals and indulge in leisure activities at the Baba Rishi Shrine. The study highlights that visitors of Baba Rishi shrine are interested in other sacred and secular places of Kashmir also. They are willing gaining both secular as well as sacred experiences.

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