Religious Pilgrimage as a Tourist Attraction: The Case of Adriatic Maritime Pilgrimages in Nin and Perast

Abstract

Focusing on maritime pilgrimages to the Madonna of the Reef in Perast (Montenegro) and the Madonna of Zečevo in Nin (Croatia), the authors explore how tourism—which has become the primary economic driver for local populations—has impacted these centuries-old and deeply religious sites and practices. Local religious and cultural heritage, which has evolved into a tourist attraction, is deeply integrated into the local way of life, particularly within maritime and fishing communities. The shift in the dynamics of everyday life and the evolution of these sites and communities—now framed predominantly within the realm of tourism as the primary economic driver—has resulted in religious practices and pilgrimage sites transforming into tourist attractions. The research is divided into two segments. The initial phase, conducted between 2021 and 2023, involved group interviews using a consistent methodology and research instrument, engaging pertinent stakeholders from the respective local communities. The second segment involves a content analysis of websites promoting maritime pilgrimages and categorising them into two distinct groups: (1) websites of national, regional, and local tourist organisations responsible for promoting tourism in Croatia and Montenegro, and (2) Tripadvisor. The research and analysis indicate that local stakeholders lack the intention to promote and utilise maritime religious pilgrimage as a tourist attraction. While both maritime pilgrimages have undergone transformations and incorporated new elements, these changes are not primarily driven by tourism. Instead, they result from general shifts in everyday life.

1. Introduction

This paper observes maritime pilgrimages as “ritual practices that include boat travel for persons or icons as part of the actual ritual structure. Translocation of the sacred object and/or people also includes processing towards or over the sea to a location that has historical and/or folkloric connections with the object or the pilgrimage place” (Katić and McDonald 2020, p. 3). Maritime pilgrimages emerged within specific geographical contexts where the population was oriented towards the sea, and the sea formed the basic resources and determinants of the local life, economics, culture, and religion. These pilgrimages concern the relationship between mariners’ religious beliefs and changes in everyday life, tourism, heritage, and migrations, combined, in some cases, with national identity, political economy, and the institutionalisation and heritagisation of the practices and sites (Katić and McDonald 2020, p. 3).

This conceptual approach to maritime pilgrimages was designed based on research on the pilgrimage to St. MacDara Island in western Ireland, near the village of Carna in Galway County. In this instance, the maritime pilgrimage has not transformed into a tourist destination attracting visitors outside of the pilgrimage day. Only on the day of St. MacDara do visitors gather on the island. However, in certain cases of Adriatic maritime pilgrimages, like the Madonna of the Reef near Perast in Montenegro, the locations themselves have evolved into tourist destinations visited every day throughout the year. During the pilgrimage event at Perast, known as ‘Fašinada’, visitors and tourists outnumber local participants in the religious practice.

We have chosen Perast and Nin as two comparable locations based on several criteria. Both places share a similar historical background, predominantly linked to the Venetian Republic. They experienced threats and attacks from the Ottoman Empire, declined during 19th-century industrialisation, and are presently promoted as tourist destinations with an emphasis on their cultural and religious heritage. Furthermore, the narratives and practices surrounding pilgrimages in these locations bear striking resemblances. In both instances, the miraculous events that instigated the pilgrimages occurred during Venetian times—1516 in Nin and 1452 in Perast. The ceremonial practice of boat processions as an integral part of pilgrimage customs derives from Venetian boat processions (Katić and Vedriš 2023). Even the geographic trajectory of the procession bears similarity. In both locales, the boat processions begin from the town’s coastline, taking the revered object—a miraculous painting in the case of Perast and a miraculous statue in the case of Nin—towards a small island with a church. Both locations have incorporated these pilgrimage practices into their tourist offerings, presenting them as potential attractions to visitors. Finally, the traditions associated with the Madonna of the Reef in Perast and the maritime pilgrimage to the Madonna of Zečevo in Nin are listed as intangible cultural heritage in Montenegro and Croatia. Drawing from these comparable elements, we researched how tourism, which has become the primary economic driver for the local populations, has impacted these centuries-old and deeply religious sites and practices. We aim to understand how the local community views their religious sites and practices serving as tourist attractions. Additionally, we seek insight into how tourists and visitors perceive these locations and practices.

This paper aims to analyse and illustrate how specific local pilgrimage sites function in the marketplace, focusing on Adriatic maritime pilgrimages. Local religious and cultural heritage—which has evolved into a tourist attraction—is deeply ingrained in the local way of life, particularly within maritime and fishing communities. The shift in the dynamics of everyday life and the evolution of these sites and communities, now framed predominantly within the realm of tourism as the primary economic driver, have resulted in the transformation of religious practices and the pilgrimage locations into tourist attractions. The subsequent sections of this paper will delve into and elucidate the connections between religious pilgrimage and tourism. Our analysis will centre on the sites of Nin and Perast, culminating in the presentation of our research findings.

2. Religious Pilgrimage and Tourism

Religious tourism is a growing segment of special interest tourism within the global tourism industry, with significant social and economic implications. Several factors have contributed to this growth, including the search for authenticity and unique experiences, diversified product offerings, personal beliefs, cultural preservation, affordable flights, and the increasing number of travel agents (Griffin and Raj 2018). According to the same authors, various religious tourism products have emerged, such as traditional, spiritual, or sacral pilgrimages, church tourism, religious routes, and events, each attracting a specific niche of tourists. Motivations for religious tourism range from deeply religious to entirely secular (Terzidou et al. 2017; Griffin and Raj 2018). The social role of religious tourism is also significant, given its educational function and its capacity to promote intercultural exchange, understanding, and tolerance (Čavlek et al. 2011). However, managing religious tourism presents challenges in light of ongoing global social and political upheavals, as religion continues to hold a prominent place as a social movement with a complex structure that permeates cultures and traditions (Raj and Griffin 2015, 2017).

The economic impact of religious tourism stems from the broader economic functions of tourism—primarily, from its conversion function, which transforms non-economic goods into economic ones. Additionally, tourism’s multiplicative, inductive, and employment functions contribute to the economy directly, indirectly, and through induced effects (Čavlek et al. 2011). Consequently, religious tourism can significantly benefit local economies, especially in areas with major religious sites. The influx of pilgrims and visitors boosts demand for accommodation, transportation, souvenirs, food, and other services (Henderson 2011). This increased demand stimulates job creation in various sectors supporting religious tourism, such as hospitality and retail, as well as in the management and maintenance of religious sites (Collins-Kreiner 2016). Many religious sites also generate revenue through entrance fees or visitor donations, which help maintain the site and further support the local economy. Religious tourism also encourages investment in communal infrastructure necessary for tourism development (Jafari and Scott 2014), enhancing the local economy’s vitality and improving quality of life for the community. While religious tourism is often seasonal, in some cases it can provide economic stability, especially in areas with prominent religious sanctuaries (Raj and Morpeth 2007). The indirect economic benefits of religious tourism are also felt in various local industries (Timothy and Olsen 2006). However, the effective management of religious tourism requires a deep understanding of the desired experience, the specific location, and interactions between visitors and the site (Griffin and Raj 2018).

Religious pilgrimage has consistently acted as an economic catalyst in the regions frequented by pilgrims. In numerous locales, religious sites stand as primary tourist attractions, sometimes serving as the cornerstone of entire economies (Collins-Kreiner and Wall 2015, p. 10). Pilgrimage emerged as a focal point in tourism research in the 1970s and 1980s in the tourism literature, emphasising the ‘visitor experience’ (Cohen 1979, 1992a, 1992b, 1998; Jackson and Hudman 1995; MacCannell 1973; Turner and Turner 1969, 1978; Collins-Kreiner 2020, p. 146). The nexus between tourist travel and pilgrimages was conceptualised through tourism as a pursuit of the ‘authentic’, representing the modern man’s pilgrimage (MacCannell 1973); tourism characterised as a ‘sacred journey’ (Graburn 1977); and five primary modes of tourist experience, based on the location and significance of the given experience within the tourist’s overall worldview (Cohen 1979). In the 1990s, new concepts integrated into pilgrimage research included: a spectrum of travel ranging from the ‘pilgrim as a religious traveller’ to the ‘tourist’ as a vacationer (Smith 1992); acknowledging the diversity of pilgrimage and its role as an arena for competing religious and secular discourses (Eade and Sallnow 1991); distinguishing between two pilgrimage centre types—the formal and the popular (Cohen 1992a); exploring the intricate relationship between pilgrimage and tourism, and the parallels and disparities between the tourist and the pilgrim (Cohen 1998; Digance 2003; Shinde 2015); investigating the interplay among religion, pilgrimage, and tourism (Timothy and Olsen 2006); and de-differentiation (Collins-Kreiner 2016). In recent decades, “…the definition of pilgrimage has come to accommodate both traditional religious and modern secular journeys, as researchers began to discuss the modern ideas of pilgrimage in the context of spiritual rather than religious motivations and actions” (Collins-Kreiner 2020, p. 146). Pilgrimage has been approached as a comprehensive phenomenon with both religious and secular underpinnings (Collins-Kreiner 2016), encompassing sites stemming from both religious and secular contexts (Collins-Kreiner 2020, p. 146). Distinguishing among religious pilgrims, secular pilgrims, heritage tourists, and pilgrimage becomes challenging, as they all contribute to the expanding phenomenon of tourist interest in sites that imbue life with meaning (Amaro et al. 2018; Collins-Kreiner 2016; Terzidou et al. 2017; Collins-Kreiner 2020, p. 147). In this paper, we will not differentiate between tourists and pilgrims, or investigate the motivations of the visitors. Our aim is to investigate how these maritime pilgrimages are being affected by both local use of these practices to promote the locations as tourist destinations, as well as how visitors approach and experience the sites and practices. As Reader (2014, p. 8) concludes, “pilgrimages are embedded in a context of markets, consumer activity, publicity and promotion, and they operate not just in the marketplace but through it”. The dynamics of the marketplace, with pilgrimages being promoted, reshaped, invented, and exhibited, in addition to issues of consumerism and the acquisition of material goods and souvenirs, are not antithetical to pilgrimage, but are in fact crucial to its successful functioning, development, appeal, and nature (Reader 2014, p. 15). Local cultural and religious practices are transformed by contact with tourism. We do not presume that this “implies the existence of pristine pre-tourist cultures which serve as baseline tools for measuring the impact of this tourism degradation” (Shepherd 2018, p. 35). These sites and practices have been visited and transformed by diverse religious, cultural, political, and economic agents since their creation. What we wish to observe is how these sites and practices are formed and perceived in the context of contemporary tourism and economics. When exploring sites with a historical religious significance, now repurposed and promoted as tourist attractions based on their religious or cultural heritage, Shepherd (2018, p. 34) highlights several crucial considerations: matters of intentionality from both destination producers and visitors, the process of commodification, and the concept of authenticity. Drawing on the insights of Di Giovine and Garcia-Fuentes (2016, p. 6), we can further incorporate aesthetics into this framework—encompassing appreciation for art, natural landscapes, or geographic formations that evoke emotional responses in experiences within, around, and through pilgrimage sites. They argue that aesthetics and religious experiences intertwine intricately, reinforcing and complementing each other. This relationship is evident in the complex connections between pilgrimage and heritage sites. Frequently, pilgrimage sites metamorphose into aesthetic focal points—or assemblages—that not only shape, but also inspire normative religious experiences. Art and architecture are mobilised, leading to the construction of shrines and temples set in unique natural settings (Di Giovine and Garcia-Fuentes 2016, p. 6), like the small, isolated islands in our case studies.

3. Research Methodology

The research was divided into two segments. The initial phase, conducted between 2021 and 2023, involved group interviews using a consistent methodology and research instrument in Nin (Croatia) and Perast (Montenegro). These interviews involved pertinent stakeholders from the respective local communities. The primary objective was to evaluate the influence of tourism on the transformation of locally significant religious practices into economic assets in the contemporary context. Additionally, the group interviews aimed to garner perspectives from relevant local community stakeholders concerning maritime pilgrimage—an integral aspect of the local identity and daily life. The information collected was transcribed, and subsequent conclusions were drawn in conjunction with the outcomes of the content analysis, which constituted another facet of this research. Within these interviews, the potential and constraints associated with utilising maritime pilgrimages for purposes of tourism were assessed.

Group interviews were carried out with pertinent local stakeholders in Nin and Perast, each holding varying roles within their respective communities and varying degrees of involvement in the pilgrimage. The respondents included members of non-governmental organisations (NGOs), parishioners, and various tourism workers, all of whom had previously participated in pilgrimages either as organisers and/or pilgrims. Due to the small size of these localities, a single group interview was organised for each site. The interview in Nin was carried out in 2021, involving five stakeholders actively engaged in both tourism and the pilgrimage. In contrast, the interview in Perast was held in 2023 and included four stakeholders. The diminutive size of these communities and the highly specific nature of the topic (religion) posed one of the primary research constraints. This was particularly noticeable in Perast, which has experienced negative demographic trends and migrations in recent decades. On average, the group interviews lasted 83 min and followed a protocol consisting of 15 key questions pertaining to tourism, maritime pilgrimage, and its integration within the local community and tourism.

Our content analysis examined websites that promote maritime pilgrimages, categorising them into two distinct groups: (1) websites of national, regional, and local tourist organisations responsible for the promotion of tourism in Croatia and Montenegro, and (2) Tripadvisor. These websites were chosen because they actively endorse the significant cultural and natural heritage of particular destinations. They not only spotlight and recommend tourist attractions, but also feature reviews by tourists, assessing their quality (as seen on Tripadvisor). The content analysis of these websites was conducted in 2023, encompassing all texts and photos associated with maritime pilgrimages. On Tripadvisor, the analysis concentrated on text and images pertaining to maritime pilgrimages, including tourist reviews spanning from 2013 to 2023.

The content analysis of promotional websites of tourist organisations and online trip-planning platforms is a well-established method in the social sciences, notably within the field of tourism. This approach involves the systematic examination of the textual and visual elements employed, aiming to understand tourism and provide valuable insight into the evolving dynamics of communication and consumer engagement within the digital landscape (Marine-Roig 2022).

4. Adriatic Maritime Pilgrimages in Nin and Perast

The maritime pilgrimage procession in Nin traces its origins to apparitions of the Madonna on the island of Zečevo in 1516, witnessed by a widow named Jelena. On the other hand, the pilgrimage procession in Perast, known as Fašinada, stems from an oral tradition recounting the miraculous appearance of a painting on a reef near Perast’s coast in 1452. This painting was discovered by the Mortešić brothers during a fishing expedition. Subsequently, the community in Perast constructed an island and erected a church in which to house the miraculous painting. Given the focus of our paper on discussing and analysing the influences of contemporary tourism on maritime pilgrimages, this section will delve into the maritime pilgrimages performed in Nin and Perast. We will outline how these processions unfold and elucidate the roles of visitors, tourists, and the local community in these events.

4.1. Nin

The miraculous statue of the Madonna is transported by boat from the parish church of St. Anselm in Nin on 5 May, with other boats following. The procession route from the church involves the statue passing through the town’s streets towards its small harbour, and then sailing to the island of Zečevo, returning, and processing around the small church with the statue during Holy Mass on Zečevo (Hrovatin 2023, p. 2). In recent decades, the local community has organised a second celebration with a procession on 5 August, known as ‘for the diaspora’, which attracts a larger number of boats carrying expatriates who return during the summer to visit their families and spend their holiday in Nin. The date of 5 August is not only a Catholic holiday commemorating Mary of the Snows, but also a Croatian national holiday—Victory and Homeland Thanksgiving Day—which includes the remembrance of the end of the Croatian War of Independence in the 1990s (Hrovatin 2023, p. 4). In 2013, the Nin Tourist Board successfully inscribed the holiday of Madonna of Zečevo in the Croatian Register of Intangible Cultural Heritage (Hrovatin 2023, p. 5). The Tourist Board of Nin plays an active role in transforming this pilgrimage and procession into an event that is appealing to tourists. They invite cultural associations to participate in folk dress, encouraging dance after Holy Mass. The tourist board also invites the media to cover the pilgrimage and promotes the event as a tourist attraction on their official site (‘The Church Holiday’, s.a.) (see Dejanović 2024). However, as noted by Hrovatin (2023, p. 5), the event has not seen mass attendance by tourists. Tourists often encounter the pilgrimage procession by chance while exploring the town’s streets, and occasionally join the procession—but only in Nin, not in Zečevo.

4.2. Perast

To commemorate the discovery of the painting on the reef and the construction of the island housing Madonna’s church, every year on 22 July, local men from Perast, along with those from smaller settlements near Kotor Bay, gather in their small fishing boats to collect stones from the sea near the coast. The boats, roped together, set out just before sunset. By the time the procession reaches the island half an hour later, the sun is just about to set (Katić 2023, p. 6). Just before the boats reach the island, the ropes are untied. The boats then spread out around the island, going as close to it as possible. Participants toss the stones toward the island, believing that this contributes to its continued existence and development (Katić 2023, p. 6). In recent decades, Fašinada has evolved into a tourist attraction, giving rise to the Fašinada Cup regatta. These boats sail from the port of Tivat to the Madonna of the Reef Island and circle the island before returning to Tivat. Numerous tourist boats bring in spectators from other parts of Kotor Bay, including Kotor and Tivat. Consequently, the number of boats observing often surpasses that of those participating in the procession. Unfortunately, these observer boats disrupt the sea due to their motorised engines, making rowing more challenging for those participating in the procession. In recent years, a larger boat has joined the procession, creating a safety hazard for other boats and participants. Many of these tourist boats are filled with young people in bathing suits consuming alcohol and playing loud music. This starkly contrasts with the procession participants, who are exclusively men (as other genders are not allowed on the boats) attempting to sing the procession songs (Katić 2023, p. 8).

5. Research Results

The first set of questions focused on tourism in the locations under study with the aim of establishing the characteristics of these destinations as tourism hubs. Utilising the TOMA method (Top of Mind Awareness Method), respondents were first prompted to express their associations with their respective places. In the case of Nin, respondents primarily associated it with elements of significant cultural and natural heritage, such as the Churches of St. Nicholas and the Holy Cross. Regarding the administrative and territorial delineation of the tourism destination and other characteristics, respondents generally agreed that the destination extends beyond the city limits of Nin. This broader area is known as the Nin Riviera, encompassing Nin and its surrounding locales. Historical events in this region and the historical significance of the city of Nin have contributed to these perceptions. There is a shared aspiration to consolidate the entire area into a distinctive tourism destination, recognisable on the tourist market for its common features and products. The area is rich in natural and cultural heritage, which attract a substantial number of tourists each year, particularly to Nin. Typical visitors are families with children, primarily motivated by ’sun, sand, and sea’. However, cultural tourists and couples are increasingly drawn to the city of Nin. The tourist season in the Nin Riviera runs from April to October, with tourist activities peaking from June to August. Tourists express satisfaction with the quality of the tourist offerings, and a high rate of repeat visits indicates their loyalty. This aligns with the promotional efforts on the websites of regional and local tourist organisations (tourist boards). Specifically, the websites of all local tourist organisations in the Nin Riviera—especially the website of the city of Nin—present its rich cultural and natural heritage (Tourist Board Nin 2023). While the promotion of the Nin Riviera exists on the regional level, a website for the Nin Riviera as a unified tourist destination is currently lacking.

In Perast, utilising the TOMA method, respondents associate the place primarily with the Madonna of the Reef and its “proud and glorious history”. Additionally, there is an association of Perast as a well-known, exclusive tourism destination, a perception often reflected in the broader promotion of Montenegro. Respondents view the tourist destination not only as Perast, but also the entire Bay of Kotor. This broad perspective is influenced by the characteristics of the destination, as tourists typically visit Perast in transit or during excursions, where they spend a few hours or a day. Visitors arrive from cruise ships docked in the city of Kotor, from the interior of Montenegro, and even from Dubrovnik (Croatia). The primary motives for their visit revolve around cultural and religious heritage, with many tourists exploring Madonna of the Reef Island. Some visitors come as part of religious tours that include three shrines—Saint Tripun in Kotor, the Madonna of the Reef, and the Ostrog Monastery. The tourist season runs from March to November. Tourists express overall satisfaction, particularly with accommodation facilities and restaurants. Some of them have become loyal tourists, as concluded by the respondents. In terms of tourism promotion, there is an official national tourist organisation for Montenegro. The organisation’s website promotes the various regions of Montenegro, highlighting the Bay of Kotor as the ‘jewel of the Adriatic’. Key promotional elements for the bay as a unique destination include its natural and cultural heritage, along with outdoor activities (National Tourist Organisation of Montenegro 2023).

The second part of the interviews explored the role of maritime pilgrimages in the socio-cultural life of the local community, as well as their impact on the development of tourism. In Nin, respondents unanimously acknowledged the profound importance of the pilgrimage to the Madonna of Zečevo in both the social and cultural fabric and tourist offerings. Its significance extends beyond the city of Nin, as pilgrims from surrounding areas and other places in the Zadar region actively participate. While this regional involvement was more pronounced in the past, the number of pilgrims from other areas has seen a decline over time. Therefore, the celebration is not solely connected to the city of Nin—it is also a shared festivity involving other surrounding locales. Regarding tourism, respondents concurred that there is a growing interest among tourists in participating in the pilgrimage and its associated festivities. The celebration is actively promoted by the local tourist organisation and the local population across the Nin Riviera, as highlighted by respondents. However, upon analysing the websites of tourist organisations responsible for promotion, no information about the pilgrimage was noted on the website of the national tourist organisation. On the website of the regional tourist organisation (Zadar County Tourist Board 2023), the Madonna of Zečevo is featured as an event with a brief description, photos, and the event date, with a link to the local tourist organisation (Tourist Board Nin 2023). The local tourist organisation’s page provides additional images and information about the pilgrimage as an event, along with the event date.

In Perast, respondents had similar sentiments regarding the socio-cultural significance of the pilgrimage within the local community. The Madonna of the Reef serves as a symbol of identity for the local community, transcending religious affiliations, whether Christian or Orthodox. Despite the pilgrimage’s origins in Perast, communities from across the Bay of Kotor actively participate. The overarching challenge lies in depopulation and the immigration of residents from northern Montenegro and abroad. The newcomers have yet to fully assimilate into the local community, leading to a diminishing interest in participating in the pilgrimage and its organisational aspects each year. Regarding the pilgrimage’s promotion, it is exclusively featured on the website of the official national tourist organisation, albeit only under the title ‘Madonna of the Reef Island’. The information provided refers to the attractions of the Bay of Kotor, promoting it as an attractive excursion in Montenegro. However, there is a notable absence of information about the pilgrimage itself. It is interesting to observe that a photo of Perast is prominently displayed on the main page of the official national website (National Tourist Organisation of Montenegro 2023).

In Nin, the respondents express overall satisfaction with all aspects of the pilgrimage. They believe that the sacral elements, rites, and customs have not degraded, although they have undergone partial changes and adaptations to the contemporary context. In terms of the pilgrimage’s organisation, the parish used to hire a large boat for pilgrims, but this practice has ceased. As a result, pilgrims now rely on smaller boats or cars. Respondents consider this a drawback, as many more would participate if transportation were available. Additionally, respondents emphasise that the success of the pilgrimage depends heavily on the parish priest and his ability to organise and motivate the local community for the event. Despite these logistical challenges, respondents express satisfaction with the increasing number of pilgrims and visitors each year, including the visible inclusion of non-believers and tourists. Respondents do not advocate for changes to the current sacral elements of the pilgrimage; pilgrimage and prayer remain at the centre of attention. Although incorporating spiritual renewal into the organisation of the pilgrimage was once considered, this never materialised. Regarding the accompanying social events of the pilgrimage, respondents find them unnecessary. While the pilgrimage offers opportunities for socialising and family gatherings, respondents feel these aspects are covered adequately. Respondents do not identify any significant issues regarding potential threats to the preservation of the pilgrimage in the future. They emphasise the crucial role of non-governmental organisations or citizens’ associations (cultural and artistic) which preserve various tangible and intangible cultural heritage in Croatia. Respondents also highlight the priest’s role in encouraging young people to become involved in religious life and uphold the pilgrimage tradition. One respondent stresses the importance of younger generations in this regard. In terms of the general community’s participation in the pilgrimage, one respondent notes, “Those who didn’t participate before won’t participate now”. It is also noteworthy that, when the pilgrimage falls on a weekday, a smaller number of people join. The involvement of the workforce during the tourism season further contributes to the local community’s reduced interest in the pilgrimage.

In Perast, the respondents express overall satisfaction with the various elements of the pilgrimage. They highlight the primary challenge as the declining local population, leading to the loss of certain customs and their adaptation to contemporary contexts. One example mentioned is the traditional event Fašinada, which was initially intended exclusively for the local population, but now includes tourists and other individuals in the boats. Respondents do not find this problematic as long as these newcomers behave appropriately and show respect for the sacral elements and traditions. One respondent noted the change in the use of oars to motors, lamenting the loss of symbolism and the sense of hard work, attributing this to the influence of modern life. Another respondent expressed concern about the shrinking size of the procession and the increasing number of onlookers (boats), suggesting a need to restrict this growth as it disrupts customs. Despite being registered as intangible cultural heritage, some customs, such as shooting roosters with firearms, have been abolished. Respondents also express concern about the decreasing number of practicing believers, which makes it more challenging to conduct processions in Perast. Additionally, public spaces in Perast have largely transformed to serve tourism. Furthermore, there is a notable lack of knowledge about the pilgrimage among both the local population and foreigners. However, respondents share the opinion that efforts are being made to continue the customs, and they appreciate the support for the pilgrimage.

In Nin, there is unanimous agreement that using the pilgrimage as a tourist attraction has never been the primary focus. According to one respondent, the local community has always been cautious when promoting the pilgrimage. In this context, the religious nature of the pilgrimage has consistently taken precedence, and there has been no need to use it to attract tourists. As one respondent emphasises, the pilgrimage is “exclusively for believers and should be adapted to the local community and population”. Therefore, it is seen as ‘exclusively intended for believers, and it is not necessary to make a circus out of it’. Another respondent added, “To include the pilgrimage in tourism, yes, but first of all, it should be a celebration of the local community”. As a result, the pilgrimage has not acquired tourist characteristics over time, as the respect for religious rites and customs takes precedence. Nonetheless, respondents acknowledge that the pilgrimage plays a significant role in tourism as an event and is recognised by tourists. It serves as an additional, unique tourist attraction, as the transport of the statue and the pilgrimage by boat constitute a distinctive event. One respondent remarked, “Here, the tourist has the intangible benefit of experiencing something new”. The procession and other sacral elements capture the interest of tourists who want to understand what is happening and learn more about the pilgrimage. Some merely observe the procession, while others actively join the pilgrimage. Unfortunately, the content analysis of the pilgrimage to the Madonna of Zečevo on Tripadvisor was not feasible due to a lack of information (Tripadvisor 2023a).

In Perast, the situation differs significantly. The pilgrimage—and especially, the Madonna of the Reef Island—has taken on more tourist characteristics. This is less apparent in the case of pilgrimage practices and folk customs (e.g., Fašinada); however, the island itself has become a tourist attraction. One respondent argues, “If it weren’t for Madonna of the Reef Island, at least 30% of these tourists wouldn’t have come!” Respondents express concerns about the pilgrimage being used as a tourist attraction, but are also aware that the local population of the entire bay directly and indirectly relies on tourism. Simultaneously, respondents note the presence of certain elements of religious tourism, although there is no promotion in this direction. Most of the pilgrims come from Croatia, Bosnia and Herzegovina, and Albania. While most visitors have heard about the island, knowledge about the pilgrimage is lacking.

According to the analysis on Tripadvisor (2023b), the Madonna of the Reef Island is ranked as the top attraction in Perast and a top recommendation to visit (must-see) in the Bay of Kotor. These rankings are based on the quality, quantity, recency, and consistency of reviews, and the number of page views over time. Tourists uploaded 2700 photos in the period from 2013–2023. These photos predominantly feature the island, church, artifacts in the museum, tourists, excursion boats, and weddings, without emphasising the pilgrimage. Moreover, there is no mention or description of the pilgrimage to the Madonna of the Reef Island. During the same period, tourists left 1713 reviews with an average rating of 4.5. The analysis reveals that the reviews primarily focus on the island (e.g., man-made, small, artificial), the church and the museum (e.g., beautiful, small), history (e.g., legend, interesting), and services (e.g., boat ride, tour). Many reviews analyse the organisation of the trip and value for money. This part highlights how tourists visit the island individually or as part of various tours, often commenting on the price and quality of services. Negative reviews relate to crowds, the quality of service on the tour and the island, high individual transportation costs, and traffic issues on the mainland. Positive reviews highlight the quality of service, value for money, and the beauty and uniqueness of the natural heritage where this valuable cultural heritage site is located. Consequently, tourists most frequently conclude that visiting the island is worthwhile and recommend it.

When queried about whether tourists should be more actively involved in the pilgrimage, such as carrying a statue or other ornaments, respondents in Nin find it unnecessary, as this is reserved for the local community. One respondent emphasises, “We want it to remain as it is; it is ours!” Tourism is not the driving force behind the promotion of the site. Similarly, tourism is not seen as a threat, but it is also not considered a means of preserving the pilgrimage. The Madonna of Zečevo is a religious event celebrated three days a year. Therefore, it can be said that the pilgrimage serves as an element of the local cultural identity and recognition for the local community, but it also contributes as an additional tourist offering. Following this, using the TOMA method, respondents expressed their own associations with the Madonna of Zečevo—associating it with the procession and the local community, but also with Marija Bistrica, as a shrine and a national symbol of the Croatia.

In Perast, respondents also find it unnecessary to involve tourists in the sacral elements of the pilgrimages. However, they do not mind tourists participating in the pilgrimage, as one respondent affirmed: “We don’t mind them getting involved; tourists are coming on holiday during Fašinada and other rituals”. Simultaneously, respondents express concern that the pilgrimage may face abandonment due to the decreasing local population and practicing believers in Perast. As one respondent stated: “There will be fewer people who will participate in the customs, so in 20–30 years, some customs will have changed”. Another mentioned that “young people are lethargic and have little interest; they are not motivated to participate, they only see money”. Furthermore, a respondent expressed: “If they don’t care, they have nothing to fight for; their parents are also to blame for not instilling these values in them”. Tourism, the tourist season, and the opportunity to make money also impact the lack of interest. Respondents believe that much depends on the priest, who needs to motivate and bring together the local population, especially children. They also acknowledge that something must change in the Church to align with the modern way of life. Respondents recognise that other events such as concerts and plays could contribute to the sustainability of the pilgrimage. Overall, there is weak support from cultural institutions and the local population, which mainly consists of immigrants. A considerable amount of foreign capital has been invested in Perast’s tourism without proper oversight. Local and national government also shows a lack of understanding and support. Respondents conclude that all of the aforementioned directly influences changes in Perast, the local community, their everyday life, and the pilgrimage.

6. Concluding Thoughts

Based on the research conducted in Nin and Perast, it can be concluded that both sites possess significant tourist potential in terms of cultural and religious heritage. These sites can be considered within the scope of church tourism, religious events, and other specific religious tourist products (Griffin and Raj 2018). However, pilgrimage practices have not transformed into standalone tourist attractions in either case. The appeal of Perast is heightened due to the natural environment surrounding the sanctuary and its inclusion in popular tourist routes. In this context, it would be beneficial to explore the motives driving tourists to visit these sanctuaries and participate in pilgrimages. It is likely that both religious and secular motivations are intertwined in shaping the tourism demand (Terzidou et al. 2017; Griffin and Raj 2018). Despite local, regional, and national promotions highlighting the sites and sacral architecture, both communities appear to have successfully preserved their religious practices within the context of their communities. Thus, the local communities are aware of the delicate nature of managing these forms of religious tourism (Raj and Griffin 2015, 2017; Griffin and Raj 2018). As a result, the religious and social dimensions often take precedence over the pursuit of economic benefits. However, the impact of tourism on maritime pilgrimage sites differs between the two locations. In Perast, the Madonna of the Reef Island is more extensively promoted and visited. This can be attributed to several factors. Firstly, the island is close to Perast and has a unique narrative and appealing geographical and architectural features. The island seems to have surpassed the community and Perast as a destination. On the other hand, in the case of Nin and the Madonna of Zečevo, the island is more geographically distant, larger, and lacks the same aesthetic appeal to draw a significant number of visitors and tourists outside of pilgrimage events. Distinct variations also exist in the features that attract tourists to the two destinations. In Nin, the allure for family tourists is predominantly fuelled by the sun and sea, whereas the driving forces in Perast are deeply rooted in culture and religion.

From a historical standpoint, Nin and Perast share similarities as locations. However, in the contemporary context, Perast grapples with significant issues related to a lack of population and extensive immigration, leading to the rapid transformation of the local community’s identity. Given that the pilgrimage site and practices are deeply rooted in the Catholic religious context, the influx of an Orthodox population directly impacts these religious practices. Nevertheless, based on our research, the Fašinada custom, which was the focal point of our study, is not questioned. Instead, newcomers are gradually becoming participants in Fašinada. The tourist aspect and economic potential could be beneficial in this case, as both the older local community and the new population have an economic interest in performing this practice. In conclusion, we will return to the four aspects identified as crucial in understanding the tourist perspective of religious sites: the question of intentionality, commodification, authenticity (Shepherd 2018, p. 34), and aesthetics (Di Giovine and Garcia-Fuentes 2016, p. 6).

Our research and analysis have indicated that local stakeholders lack the intention to promote and utilise maritime religious pilgrimage as a tourist attraction. Although local agencies, entrepreneurs, and tourist organisations actively promote the sites of Nin and Perast and their sacral architecture, the pilgrimage practices are notably absent from these promotional efforts. Similar conclusions can be drawn regarding commodification. While both maritime pilgrimages have undergone transformations and incorporated new elements, these changes are not primarily driven by tourism. Instead, they result from general shifts in everyday life. Despite recent challenges to the concept of authenticity in heritage studies (Lixinski 2022), we contend that both sites and maritime pilgrimages possess narratives and practices that can be used and promoted as authentic local knowledge and unique experiences. This makes these sites and practices potentially susceptible to overuse in the near future, particularly in Perast, which faces a complex situation concerning the status of its local community. The aesthetics of the sites are closely tied to authenticity, at least in these case studies. Maritime pilgrimages, in general (see e.g., Katić and McDonald 2020; Katić and Blaće 2023), feature geographically attractive locations with aesthetically unique characteristics. Combined with sacral architecture, often listed on contemporary national and international heritage registers, these sites offer experiences that attract tourists. However, not all of these sites succumb to overwhelming tourist and tourism pressures.