University of the Free State 
 
Faculty of   Humanities; 
Centre for Gender and Africa 
Studies  
 
Ramonaheng  
Seithati Mosa Portia 
2013117540 
Date: November 2021  
Supervisor: Dr. Shirley du Plooy  
 
 
Title: Marian shrine pilgrimages: A multi-sited 
exploration of Ngome, Maseru Farm and Ha Ramabanta 
 
  
 
 
Declaration  
 
Submitted in fulfilment of the requirements in respect of the Master’s Degree in Africa 
Studies in the Department of Gender and Africa Studies in the Faculty of Humanities 
at the University of the Free State.  
I Seithati Ramonaheng declare that this dissertation is my own independent work and 
that it has not previously and is not currently submitted elsewhere for degree purposes.  
 
 
Seithati Ramonaheng 
 
Bloemfontein  
November 2021 
 
 
 
 
 
 
 
 
i 
 
Acknowledgements  
 
Firstly, I would like to give my gratitude to the almighty God for the strength and the 
wisdom He has given me throughout all these years of writing this research. Had it not 
been for His grace, I wouldn’t have made it this far. I would also like to thank the 
Blessed Virgin Mary, who is my spiritual vessel; for always being by my side through 
the highs and lows of this research. I am grateful to honour the blessed Virgin Mother 
by witing about her.  
I wish to show my appreciation to my uncle (Fr Raphael Mothe OMI) for all the love 
and support he has given me from the beginning of my research. He has been my 
pillar of strength and my rock. I will forever be indebted to him for all that he is to me.  
In the same vein, I would like to express my special thanks of gratitude to my mother 
(Kekeletso Ramonaheng) who has been praying for me, for her prayers kept me going. 
She always encouraged me not to give up, rather to always stay grounded and 
remember who my Creator is. I would also like to thank my younger sister (Rebolokiloe 
Ramonaheng). She believed in me even when I did not believe in myself and she was 
a friend when I needed one.  
I want to render special thanks to my friends who looked up to me in relation to their 
studies and who always encouraged me to do my best.  
The assistance of my key informants and all the other participants is highly 
appreciated. Without them, this research would have not been possible. I have learned 
so much from them.  
I wish to show my appreciation to the UFS Postgraduate School and the Office for 
International Affairs for all the assistance I received financially and otherwise.  
ii 
 
Lastly, I would like to thank the one person who has guided me throughout my 
research: my supervisor, Dr du Plooy. She was patient with me and always provided 
a clear vision. In her I found a supervisor, a mother and a friend. I pray that God bless 
her in everything she does. She deserves all the best that life has to offer.  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
iii 
 
Abstract  
 
Pilgrimages take place all over the world for various reasons which range from 
spirituality to tourism. These are journeys embarked on by a group of people or an 
individual, stretching from one place to the other. In South Africa, various religions 
have specific pilgrimages to their designated sacred places. Equally, Catholics have 
their pilgrimages to Marian shrines; be it where there is a Marian apparition or where 
there isn’t any. The lack of research on Marian pilgrimages instigated this study.  
This study focuses on three Marian shrines, each with unique characteristics. They 
are Ngome Marian shrine, Fatima Ha Ramabanta and Fatima Maseru Farm. Ngome 
Marian shrine and Fatima Maseru Farm are located in South Africa although in 
different provinces. Fatima Ha Ramabanta is in Lesotho. There was a Marian 
apparition in Ngome Marian shrine while, in the two Fatima pilgrimages there are no 
apparitions. All three sites used for the case studies are sacred to Catholics and often 
visited by them. Their reasons for embarking on these pilgrimages differ from person 
to person and are not so general as often believed.  
The reasons for going on a are twofold; spiritual and materialistic. The spiritual reasons 
for going on a pilgrimage for my participants are among others; to be in solitude with 
the divine mother, to gain spiritual fulfilment, to offer gratitude and express penitence 
through the sacrament of reconciliation which is known as confessions. On the other 
hand, the materialistic reasons for going on a pilgrimage include praying for wellness 
and success. The main reason for going on a Marian pilgrimage for my participants 
was healing; both materialistic and spiritually.  
Water become an important topic in this study. Pilgrims get holy water from the shrine 
which they use for both domestic and spiritual purposes. These domestic purposes 
iv 
 
are bathing, washing and cooking, while the spiritual purposes are cleansing and 
healing. Rain also played an important role to my participants as they had different 
interpretations of what it means when it rains at the end of the pilgrimage.  
Pilgrims see Mary as the mother and the intercessor whom they run to both in good 
times. Just as a mother does, Mary protects and takes care of her children especially 
those who run to her. When a pilgrim is at the Marian shrines, it is important to respect 
the sacred space at all times.  
 
 
Key words 
Pilgrimages, Marian shrines, Sacred spaces, Virgin Mary, Christianity, Fatima, 
Ngome, Pilgrims, Rosary, Marian apparition 
 
 
 
 
 
 
 
 
 
 
 
 
 
v 
 
List of Images  
Figure 1 Mary crushing the serpent's head ................................................................ 6 
Figure 2 Seithati without cape .................................................................................. 20 
Figure 3 Seithati with a cape .................................................................................... 20 
Figure 4 Seithati wrapped in her Seanamarena and Mokorotlo ............................... 71 
Figure 5 Virgin Mary in Inkamana ............................................................................ 74 
Figure 6 The tomb of Jesus in Inkamana ................................................................. 76 
Figure 7 Sr Renolda"s grave with gifts ..................................................................... 78 
Figure 8 Pilgrims praying at Sr Renolda's grave ...................................................... 78 
Figure 9 Entry to Ngome .......................................................................................... 81 
Figure 10 The Ngome Marian Shrine ....................................................................... 82 
Figure 11 Entrace to the springs .............................................................................. 85 
Figure 12 Seithati collecting water from Ngome springs .......................................... 85 
Figure 13  The station of the cross ........................................................................... 87 
Figure 14 Buses at Roman Catholic Mission ............................................................ 93 
Figure 15 Troops of pilgrims walking to Ha Ramabanta ........................................... 96 
Figure 16 Entry to Fatima Ha Ramabanta ................................................................ 98 
Figure 17 Sanctuary at Ha Ramabanta .................................................................... 99 
Figure 18 Petition and Thanks-giving boxes .......................................................... 100 
Figure 19 Entrance of the Catholic Father's ........................................................... 116 
Figure 20 St Fransican nuns .................................................................................. 116 
 
 
List of tables  
Table 1 Illustration of key participants ...................................................................... 27 
Table 2 Locations of the Sacred ............................................................................... 49 
Table 3 Types of sacred and categories .................................................................. 50 
 
 
 
vi 
 
Table of contents  
 
Contents 
Declaration ............................................................................................................................................... i 
Acknowledgements ................................................................................................................................. ii 
Abstract .................................................................................................................................................. iv 
Key words ................................................................................................................................................ v 
List of Images ......................................................................................................................................... vi 
List of tables ........................................................................................................................................... vi 
Chapter 1: Introduction .................................................................................................................... 1 
1.1 Background and rationale ................................................................................................... 1 
1.2 Purpose, Significance, and Objectives of the study ...................................................... 13 
1.3 Chapter Outline ................................................................................................................... 14 
Chapter 2: Research process ....................................................................................................... 17 
2.1 Introduction ............................................................................................................................... 17 
My Genesis ................................................................................................................................. 17 
Positionality and Reflexivity ...................................................................................................... 19 
2.2 Research Design ..................................................................................................................... 21 
Qualitative Approach ................................................................................................................. 21 
Case Study .................................................................................................................................. 23 
Research Participants ............................................................................................................... 25 
Sampling ...................................................................................................................................... 27 
2.3 Methods and techniques of data collection ......................................................................... 29 
Observation and Participant Observation ............................................................................... 29 
Interviews..................................................................................................................................... 34 
2.4 Ethical Considerations ............................................................................................................ 38 
2.5 Data Analysis and Interpretation ........................................................................................... 41 
2.6 Conclusion .................................................................................................................................... 42 
Chapter 3: Literature Review ........................................................................................................ 44 
3.1 Introduction ............................................................................................................................... 44 
3.2 The Turners’ contribution to studies of pilgrimage ............................................................. 44 
3.3 Sacred Spaces ......................................................................................................................... 47 
Definition of sacred spaces ....................................................................................................... 47 
Varieties of the Sacred .............................................................................................................. 48 
Dos and Don'ts at the Sacred space ....................................................................................... 50 
African Traditional Religions (ATR) and the Catholic Church ............................................. 51 
3.4 Pilgrimages ............................................................................................................................... 54 
Defining the term pilgrimage ..................................................................................................... 54 
Elements and motives for going on a pilgrimage .................................................................. 57 
What makes a pilgrimage a pilgrimage, and how is it classified? ....................................... 61 
Seven characteristics of pilgrimages ....................................................................................... 62 
Formal and Popular pilgrimage ................................................................................................ 63 
3.5 Conclusion ................................................................................................................................ 65 
Chapter 4:  Through an eye of a pilgrim and a researcher ................................................... 66 
4.1 Introduction ............................................................................................................................... 66 
4.2 Physical versus Radio Pilgrimage: Where is the temple? ................................................. 68 
4.3 Communitas at the Youth pilgrimage ................................................................................... 92 
4.4 Liminality and Transformation ............................................................................................. 105 
4.5 Faith can move mountains ................................................................................................... 110 
4.6 Reflections on the Maseru Farm Pilgrimage ..................................................................... 112 
Chapter 5: Generating new knowledge .................................................................................... 122 
5.1 Introduction ............................................................................................................................. 122 
5.2 Mary: Our Spiritual Vessel ................................................................................................... 122 
5.3 Liminality and Movement ...................................................................................................... 125 
5.4 A walking library ..................................................................................................................... 129 
5.5 The Tabernacle of the Most High ........................................................................................ 135 
5.6 COVID-19 and effects on Pilgrims ...................................................................................... 140 
Chapter 6: Discussion and Conclusion ................................................................................... 142 
6.1 Discussion............................................................................................................................... 142 
Aims and Objectives ................................................................................................................ 142 
Research Process .................................................................................................................... 148 
Literature Review ..................................................................................................................... 149 
Findings and analysis .............................................................................................................. 151 
6.2 Research limitations and Challenges to the study ........................................................... 154 
6.3 Recommendations ................................................................................................................. 156 
List of References ............................................................................................................................ 157 
 
 
Chapter 1: Introduction  
 
1.1 Background and rationale  
 
Places of significance existed and continue to exist for people all around the world. 
They elicit awe and reverence. The reason for their significance varies. Sometimes 
they are connected to mystical origins; at times, they are places of remembrance, or 
from time to time, nature just hypnotises us with her majesty. They become known 
and acquire gravitas, and because of this, the faithful visit these places for various 
reasons.  
Sacred spaces are often associated with people's search for identity and their role in 
the cosmic mystery. In these sacred spaces and places, people use all their senses 
to communicate with the divine being, where their power is known to manifest. For 
such reasons, Singh (1993: 161) states that "Man becomes aware of the sacred 
because it manifests itself and shows itself as something wholly different from the 
profane." It is at such places where the divine presence is felt or where there was a 
supernatural experience that took place. 
Some sites are naturally sacred spaces because of their geographical history, while 
others were profane and later became holy places. Park (2004:19) says: "this symbolic 
process reflects the spiritual characteristics associated with both the physical features 
and the more profound, abstract implications of delimiting a particular site as sacred.”  
People engage with and move towards the sacred in several ways. One type of 
engagement and movement towards and within the sacred are known as pilgrimages. 
It is challenging to discuss pilgrimages across diverse disciplines, as there is no single 
word in other languages, which is strictly equivalent to the English pilgrimage. Its 
1 
 
meaning differs depending on the context within which it is used. Even within the 
different religious traditions, there is no one definition of pilgrimage (Eade, 2018: 1).  
As a phenomenon, pilgrimage occurs not only in Abrahamic faiths, but is common in 
the big six religions. In Islam, there are five pillars that are core beliefs and practices 
in Islam: faith, prayer, almsgiving, fasting, and pilgrimage. As pilgrimage is one of the 
five pillars, every adult Muslim must go on a pilgrimage to Mecca's Holy City in Saudi 
Arabia at least once in their lifetime. Millions of Muslims also visit the third most 
important Muslim shrine named The Dome of the Rock found on the Temple Mount in 
the Old City in Jerusalem. They passionately believe that it is a place where Prophet 
Muhammed ascended to heaven (Steil, 2016: 165).  
For Hindus, travelling for pilgrimage purposes is particularly important, and this is seen 
in how up to 40 million Hindus journey from throughout India to the River Ganges. This 
is the most famous Hindu pilgrimage called the Kumbh Mela (Rana, 2006: 220). Bodh 
Gaya is the most important pilgrimage site in Buddhism. It is located in Bihar, India 
and each Buddhist needs to visit this place at least once in their lifetime. Buddhists 
also journey to Lumbini in Nepal. This is the place of Buddha's birth (Goldberg, 2011: 
x).  
There is also a Shinto pilgrimage to The Kumano Kodo, also known as the “ancient 
pilgrimage routes to the three Grand shrines of Kumano: Kumano Hayatama Taisha 
Grand shrine, Kumano Hongu Taisha Grand shrine and Kumano Nachi Taisha Grand 
shrine” (Collins-Kreiner, 2009: 261). These are the ancient pilgrimages in Japan. 
Different routes across Japan's mountains are used to get to a sacred Shinto site that's 
home to the Kumano Sanzan shrines. Today, this pilgrimage is taken by Buddhists 
and Shinto and people who love nature, photographers, and history buffs (Bigg, 2016). 
2 
 
On the other hand, many Jewish pilgrims visit the Western Wall in Jerusalem, a place 
of prayer and pilgrimage that is sacred to the Jewish people. In Jerusalem, more than 
2 million people a year visit this city. It is seen as a sacred destination for Judaism, 
Islam, and Christianity. For Christians, Jerusalem is a place where the Last Supper, 
the Crucifixion, and the Resurrection of Jesus took place; as a result, they journey on 
a pilgrimage to Jerusalem (Collins-Kreiner, 2009: 261). One of the other pilgrimages 
is the Abraham Path in The Middle East. Pilgrims walk in the paths of Abraham, who 
is the supposed ancestor of over half of humanity. The journey starts in Turkey, 
through Egypt, Palestine, Israel, and Jordan. This path is still being developed; as a 
result, undertaking this journey alone may be tricky. However, it stretches across 2 000 
km, and there are plans to expand it further (Bigg, 2016).  
Although Islam is considered the fastest growing of the major world religions, 
Christianity remains the largest with over 2 billion adherents. Broadly speaking, it is 
estimated that half are Catholics. Protestants, Orthodox and other Christians make up 
the rest. Pilgrimage is present in all those.  
For Catholics, a pilgrimage is more than just travelling to historical sites and viewing 
religious relics. It is a journey with a deeper and more spiritual meaning (Chua, 2000: 
26). A celebrated Catholic pilgrimage is one to the Holy Land, Israel. Both individuals 
and families visit this place throughout the entire year, and some people even visit this 
place in large groups such as organisations. Unlike Lourdes, which people visit for 
healing purposes, pilgrims go to the Holy Land to renew their faith. Catholics make 
pilgrimages to The Holy Land and Jerusalem to walk in the footsteps of Jesus Christ 
(Harrison, 2016). This is the another most visited Catholic Church in the world after St 
Peter's Basilica in the Vatican (Kronish, 1992: 60). This allows them to re-engage their 
daily lives as better people with a revived sense of purpose. One such group are 
3 
 
Catholics from Montmartre in Paris. They annually go on a pilgrimage to the Holy 
places through a schedule arranged to reflect the annual cycle of the liturgy. This is a 
two-week pilgrimage taken in August every year. The group recites the Lord's Prayer 
and a series of ten decades of Hail Marys, followed by the reading of the Gospels by 
the Father (Fr) who is leading that particular pilgrimage. These are the fundamental 
prayers done when praying the Rosary (Bowman, 1991: 99-115). 
Other journeys include visiting shrines of Saints, such as: visiting Avila in Spain to 
celebrate the lives of St Teresa of Avila and St John on the Cross. Although many 
saints lived and passed through, the two mentioned are the most celebrated through 
pilgrimages. Others take the Camino from France or Portugal to Santiago to honour 
the life of the Apostle St James.  
As site destination go, Marian shrines draw many pilgrims. A Marian shrine is a shrine 
dedicated to the Virgin Mary that marks an apparition or miracle relating to the Blessed 
Virgin Mary. Such a shrine is regarded as historically strong Marian devotion. Pilgrims 
then go on a pilgrimage to such as it is significant.  
Not only Catholics honour the Virgin Mary. Many non-Catholics and protestants revere 
her (Tipalti 2016). They believe in Her holiness and perpetual virginity. He states that 
even Muslims describe her as "Tahirah", which means the "Pure One". They see her 
as the holiest human in Islam and as the "Chosen One among Women". In the Quran, 
she is the only woman whose name Maryam is mentioned, and not even Muhammad’s 
mother, wife, or daughters are mentioned in the Quran. This demonstrates how 
important the Virgin Mary is not only to Catholics, even though a different name is 
used to describe her.  
4 
 
As for Muhammad’s daughters, the name Fatima is used in both religions. In Islamism, 
Fatima was the daughter of prophet Muhammad and his first wife Khadija. She was 
also the wife of Ali Abu Talib and the mother of Hasan and Husayn. In Catholicism, 
Fatima is a Catholic title for the Virgin Mary who is the Mother of Jesus. This was 
based on the Marian apparitions that occurred in 1977 to three shepherd children 
(Radford, 2013). This notes an important connection between Islam and Christianity.  
Mary plays an essential role in the Catholic Church. Some Marian scholars explain her 
as a very caring Jewish mother who had and enjoyed a sacred relationship with God. 
The Angel Gabriel appeared to Mary and told her she would give birth to the Son of 
the Most High. When the Virgin Mary became pregnant, her betrothed, Joseph, 
wanted to secretly leave her until the Angel Gabriel visited him in a dream and 
instructed him not to leave her (Nicolaides, 2014: 7). As humble as Mary was, she 
responded, saying, "Here am I, the servant of the Lord, may it be done to me according 
to your word" (Luke, 1: 38). She is seen as the most humble woman because she 
accepted the calling of being the mother of Jesus.  
In the early months of her pregnancy, Mary uttered the following words, which are 
referred to as the Magnificat or the "Song of Mary" in the gospel of Luke:  
"My soul magnifies the Lord, and my spirit rejoices in God my Saviour, for He 
has looked with favour on the lowliness of his servant. Surely from now on all 
generations will call me blessed" (Luke, 1:46-55). 
The Magnificat is poetic and is now sung at various Catholic services, especially during 
the Advent season, where we expect the birth of Jesus (Christmas). Because of Mary’s 
role in Catholicism, shrines are devoted to her. Devotees visit these shrines as part of 
their religious practice and expression. 
5 
 
In most of her shrines, Mary is seen wearing blue and white. The blue symbolises her 
immaculateness and virginity; the white represents her purity and beauty. Her feet are 
seen crushing the serpent's head to symbolise her victory over the original sin done 
by Adam and Eve. The Queenship of Mary expresses the triumph of Mary through her 
virginity and her Assumption over both evil and human weaknesses (Warner, 1976: 
116).  
In Figure 1 below, is a picture of the Virgin Mary crushing the serpent’s head. 
 
 
 
 
Figure 1 Mary crushing the serpent's head 
 
In the Catholic Church, visits to Marian shrines occur at different times of the calendar 
and Catholic year. Marian devotions take place in May and October. October is 
celebrated as the month of Fatima; thus, Catholics are encouraged to pray the Rosary 
more in this month and even journey to Marian shrines. These October journeys are 
termed Fatima (Nicolaides, 2014: 9). Fatima is a name of the Blessed Virgin Mary 
used by Catholics, which is based on the celebrated Marian apparitions that took place 
on 13 May 1917. Three shepherd children at the Cova da Iria in Fatima, Portugal, 
6 
 
testified to these apparitions. These children were Lucia Santos (7), Francisco (10), 
and Jacinta Marto (9). From the month of May through to October 1917, the Lady 
(Blessed Virgin Mary) appeared and spoke to the children on the 13th day of each 
month. Globally, Catholics then celebrate Fatima (Radford, 2013).  
Spaces where the Virgin Mary had her apparitions, are believed to be miraculous 
spaces and are marked as essential destinations to visit as pilgrimage sites. The Feast 
of the Rosary, which is celebrated in October, is part of the Fatima pilgrimage. The 
different Archdioceses and not just the parish alone celebrate this pilgrimage. During 
this time, pilgrims journey to a Marian shrine, which is considered a sacred place. 
According to the Oxford dictionary (1995: 1094), a shrine is “a place that is regarded 
as holy because of its association with a special person or event”. In Christianity, these 
shrines refer to active sites dedicated to honouring a saint, sometimes in the event of 
Jesus' life. However, some of these shrines are located inside or just outside the 
church within the same churchyard. However, most of them are very separate from 
the church, regardless of whether they are official or unofficial sites. Examples of 
official sites include shrines where there were apparitions and where a saint was born, 
lived, or was buried. Such shrines are considered as spiritually powerful places. 
Unofficial sites have devotional shrines on the side of the altar or just outside the 
church, which gives the community or congregation an ongoing devotion to that 
particular saint (McFarland, 2020). 
Catholics believe that shrines are holy places. A Marian shrine is a holy place where 
there was a Marian apparition. An apparition is an appearance of Jesus, Mary, or one 
of the saints to someone or a group of people. It is an appearance of a holy person, 
not their physical presence. It is only the chosen individual(s) who have this encounter, 
7 
 
not everyone. These chosen ones are called visionaries. Apparitions are not part of 
public revelation, as a result, Catholics are not obliged to believe in any particular 
apparition. However, the Church does carefully investigate the alleged claims of 
apparitions (Trigilio Jr and Brighenti, 2021).  
The criteria used is based on the following determinations: (a) it is a hoax meaning 
someone is pretending to see an apparition, whereas the opposite is true; (b) natural 
causes can explain it; (c)  the phenomenon cannot be explained, and there is a lot of 
unanswered questions that exist; (d) the devil is at work, meaning this supernatural 
event is not heavenly and is aimed at ridiculing the Catholic faith; (e) it is supernatural 
and of a heavenly origin meaning the apparition is credible and worthy of the faithful 
pilgrims (Trigilio Jr and Brighenti, 2021). One can say that thorough investigations are 
done before an apparition is declared an apparition.  
Catholics usually visit Marian shrines for healing purposes and to pray for a specific 
reason be it material or spiritual. Healing can be both physical, emotional, and mental, 
and that is the power of the shrine. However, not all shrines should be at a place where 
an apparition or death initially took place or a place where people are cured 
miraculously. Shrines hold the power to connect the visitors to the power of the divine 
or a divine intermediary (Dahlberg, 1991: 30-31).  
There are, however, some shrines where neither apparition took place, nor saints 
lived. They are just the imitation of the original shrines, and they serve the very same 
purpose, and their location is treated as a sacred space. These are places where 
visitors go to feel some sense of being and connection with that particular saint. In 
addition, these shrines bring the presence of saints into the community, which makes 
8 
 
them accessible to the people in the neighbourhood and marks the community as 
Catholic (College of the Holy Cross, 2018).  
Although it is not an obligation, Catholics are encouraged to go on pilgrimages as a 
devotion to the Virgin Mary. More than 10 million Catholic Christians annually visit Our 
Lady of Guadalupe Basilica in Mexico (Kronish, 1992: 60-61). One of the most well-
known healing pilgrimages for Catholics is one to the shrine at Lourdes, France. This 
pilgrimage has an average of 25 000 pilgrims between Easter and October. It 
originates from a series of eighteen Virgin Mary apparitions to a 14-year-old girl in 
1858 (Erickson, 2020). Years later, the French Church used her visions and 
miraculous cures to fight against political and scientific forces. 
The visionary of Lourdes was to a young woman from a low-income family. She was 
slow to learn, struggled to grasp even the shortest Bible verses, and suffered ill health. 
As a result, she was intellectually, physically, and socially disadvantaged. It was to this 
young woman and her mother that the Virgin Mary chose to appear, and "it was her 
visions which revealed a miraculous spring curative of conditions and diseases which 
had failed to respond to medical treatment" (Dahlberg, 1991: 30-31). 
Among other Marian pilgrimages that Catholics take, there is a pilgrimage to Queen 
of the Most Holy Rosary in the United States. Catholics visit the shrine of Our Lady of 
Good Help that stands humbly yet majestically in a beautiful spot in rural northeast 
Wisconsin. This shrine is known as "The Chapel" by the local inhabitants. It was built 
after the Queen of Heaven made an apparition to a young Belgian immigrant Adele 
Brise, in October 1859. Pilgrims have been visiting this place for more than 150 years 
to seek intercession from the Blessed Virgin Mary. This Marian shrine was granted 
official Church approval on the 8th of December 2010. On the same note, there is the 
9 
 
shrine of Our Lady of Guadalupe in Southeast Wisconsin. This shrine helps the 
spiritual needs of those who suffer from poverty in body and soul (Listecki, Ricken and 
Callahan, 2012: 2).  
"It is a place of ceaseless prayer for the corporal and spiritual welfare of God's 
children, especially those most in need. Faithful to the message of the Blessed 
Virgin Mary through her appearances on the American continent in 1531 and 
funded entirely by private donations" (Listecki, Ricken and Callahan, 2012: 3). 
 "The shrine of Our Lady of Guadalupe includes a Pilgrim Centre with café and 
gift shop, Mother of Good Counsel Votive Candle Chapel, Memorial to the 
Unborn, Meditation Trail, numerous devotional areas, and the Magnificent 
shrine Church" (Listecki, Ricken and Callahan, 2012: 3).  
Other Marian pilgrimages include Immaculate Conception of Mary and the Assumption 
of Mary in the Philippines, Our Lady of Fatima in Portugal, Our Lady of Lourdes in 
France, and many others (Chua, 2000: 26-33). Catholics believe that Marian shrines 
are sacred spaces; thus, they make pilgrimages to these shrines. 
There are twelve feasts of the Virgin Mary that are celebrated in the Catholic Church, 
which include: Our Lady of Lourdes (11 February), Our Lady of Fatima (13 May), The 
Visitation of the Blessed Virgin Mary (31 May), The Immaculate Heart of the Blessed 
Virgin Mary (16 June), Basilica of St Mary (05 August), The Queenship of Mary (22 
August), Birth of Mother Mary (08 September), The Holy Name of Mother Mary (12 
September), Our Lady of Sorrows (15 September), Our Lady of the Rosary (07 
October), The Presentation of Mary (21 November), and Our Lady of Guadalupe (12 
December). In addition, there are three Marian Holy-days celebrated annually in the 
Catholic Church, which are Mary Mother of God (01 January), the Assumption of Mary 
10 
 
(15 August), and the Immaculate Conception of Mary (08 December). The above dates 
are according to the 2020 Catholic Calendar. As a result, some dates may differ year 
in and out as not all are fixed dates (Bath, 2003).  
The Children of Mary and the Immaculate Conception of Mary sodalities usually 
celebrate these Feasts and Holy Days. Typically, the fundamental way of celebrating 
these days would be through praying the Rosary, the Holy Mass, or sometimes going 
on a retreat. Although they are Marian sodalities, their retreats are separated as each 
sodality has its rulebook and is organised differently. All members of the congregation 
are invited to the celebration of these Feasts and Holy Days.  
Even though there were Marian apparitions in the other continents, Africa was also 
graced with Marian apparitions. On the night of April 2nd and 3rd 1968, there was a 
Marian apparition in the district of Zeitoun in Cairo. A Muslim garage owner saw a 
woman dressed in all white, bright, and radiant who stood at the roof of the small 
Coptic Orthodox Church. She was on the edge at the roof top of the Church. In the 
beginning, he thought someone was at the roof top of the Church and was attempting 
to commit suicide. The man looked closely and fell on his knees upon realising that it 
is Maryam, the mother of Jesus (Cochet, 2019). 
For Muslims, Mary is Maryam. For a good three years, apparitions followed each other 
at random intervals. Millions of people would gather in front of the Church to try and 
catch a glimpse of the Virgin Mary (Cochet, 2019). This is one apparition of its kind 
because it is cross-religion. It was not only witnessed by Muslims but by Christians 
also. There is an overlap between Christianity and Islamism and the one example is 
this one of the mother of Jesus. The first one was seen on page 6 regarding the 
mentioning of her name in the Quran.  
11 
 
In Kibeho Rwanda, there was another Marian apparition in 1981. The Virgin Mary 
appeared to a 16-year-old Alphonsine Mumureke. Days later two others (Anathile 
Mukamazimpa and Marie Mukangango) claimed to have seen the same apparition. 
They described the Virgin Mary who was warning them of a bloody, apocalyptic, hate-
filled conflict that was yet to come in Rwanda. Like with any other apparition, at first, 
people did not believe them. In 1994 and 1995, there was a genocide between the 
Hutus and the Tutsis which led to thousands of people being killed, including Marie 
Mukangango who was killed during the 1995 massacre. This led to the shrine of Our 
Lady of Sorrows, the Marian sanctuary in Kibeho to become the only Marian apparition 
in Africa that is recognised by the Vatican (Ferrari, 2021).  
There are other pilgrimage places to Marian shrines in Africa which there was no 
apparition like Our Lady of Africa, Mother of All Graces in Algeria. The shrine of Our 
Lady of Africa is one complicated figure because there is a strong Catholic presence 
in Algiers, which was a result of the French colonisation of Algeria in the beginning of 
1830. The image of Our Lady of Africa is Black. This is a symbol of the European 
colonising presence in Africa and the possibility for coexistence and accommodation 
(Albera, 2015:100). The Black figure of the Virgin Mary creates room for conversation 
among the African Christians whom some argue that both Jesus and Mary are Black 
people.  
The sacred, pilgrimages, shrines devoted to Mary, the mother of Jesus and hereafter 
referred to as Marian shrines, as well as their significance for Catholics, are introduced 
as central to contextualising this study. 
 
12 
 
1.2 Purpose, Significance, and Objectives of the study  
 
Initially, when I started this study, I thought a pilgrimage was a religious journey full 
stop. Is that all there is to it? Moreover, is pilgrimage restricted to journeying and 
spirituality only? The following quote from Greenia (2014) tells us there is so much 
more to pilgrimages and their studies.  
"Pilgrimage studies have emerged in the past few years as a new field of inquiry 
arching well beyond former definitions that boxed sacred travel into religious or 
historical paradigms" (Greenia, 2014: 8).  
The term pilgrimage was associated with performing rituals at a sacred site or place 
in its earliest forms. In these times, a pilgrimage was understood as part of the sacred 
rituals (du Plooy, 2016: 131). Significant journeys across the globe have existed from 
the earliest times of human existence compared to the noticeably young, 103-year 
existence of Fatima journeys.  
There is a significant gap in the academic study of pilgrimages in Southern Africa. The 
exceptions are Coplan (2003), Roos (2006) and du Plooy (2016), who worked on 
South African pilgrimages, while Nthoi (2006) about pilgrimages in Zimbabwe. Both 
Coplan (2003) and du Plooy (2016) wrote about religious pilgrimages along the South 
Africa-Lesotho border while Roos (2006) and Nthoi (2006) wrote about both secular 
and religious pilgrimage. Notwithstanding these, no further systematic study of 
pilgrimage has been done, not to mention Catholic journeying and particularly not to 
Marian shrines in Southern Africa. Writings about these Marian shrines (in Southern 
Africa) are by the Catholic Church itself, including reports and pamphlets but no 
scientific investigations.  
13 
 
To contribute to the scant body of knowledge, this study will focus on pilgrimages that 
Catholics take to three Marian shrine destinations to contribute to the body of 
knowledge. Two of them are Fatima journeys. Fatima Maseru Farm is in the central 
Free State, South Africa, and Fatima Ha Ramabanta is in the Maseru district of 
Lesotho. These sacred places are visited in October during the Rosary month even 
though there were no Marian apparitions. The Ngome Marian shrine, situated in 
KwaZulu-Natal (KZN) South Africa, had a Marian apparition, and this place is visited 
any time throughout the year. To better understand these pilgrimages, the following 
objectives are set: 
 To explore the concept of pilgrimages and how they are undertaken. 
 To document the experiences of pilgrims to Marian shrines.  
 To discover the reasons for embarking on pilgrimage journeys to Marian 
shrines; and 
 To explore the history of these Marian shrines.  
 
1.3 Chapter Outline  
 
Chapter 1: This is the Introduction of my research study. It provides the background 
and rationale of this study. This is where the foundation is laid. The second part of this 
section addresses the purposes and objectives. It is through the objectives that one 
gets an idea of the direction which this study will take.  
Chapter 2: This is my Research process. The research process consists of my pre-
COVID-19 plan, my genesis, and my positionality as a researcher. It furthermore 
discusses the research design, qualitative approach, my case studies, research 
participants and sampling. When it comes to the methods and techniques, I discuss 
14 
 
observation and participant observation and interviews. The last two sections of this 
chapter are the ethical considerations together with the data analysis and 
interpretation. This chapter will assist my reader in learning how I did the research 
process. 
Chapter 3: This is the Literature review. The Turner’s have contributed significantly 
to the study of pilgrimages, as a result, this becomes the introduction of this chapter. 
Subsequent too that, is the characteristics of communitas. The next section discusses 
sacred spaces: the definition of sacred spaces, varieties of the sacred, dos, don'ts at 
the sacred space, and lastly, the African Traditional Religions and the Catholic Church. 
The last part of the literature review is the pilgrimage phenomena. It is a discussion on 
what pilgrimage is and all the surrounding components.  
Chapter 4: Through an eye of a pilgrim and a researcher: In this chapter, I present 
all the data from my participants via interviews and participant observation and analyse 
the data using different themes. These themes are: Physical vs Radio pilgrimage, 
communitas at a youth pilgrimage, liminality and transformation, faith can move 
mountains and reflections on the Maseru Farm pilgrimage. My data will be unpacked 
using ethnographic scenes.  
Chapter 5: Generating new knowledge: Unlike chapter 4, this chapter is the voice 
of my participants. It is not through the pilgrim, rather a researcher who wants to 
generate new information. It is also divided into themes: Mary, our spiritual vessel, 
going on a pilgrimage, a walking library, the Tabernacle of the Most High and COVID-
19 and the effects on pilgrims.  
Chapter 6: This is the concluding chapter of my research. In this chapter, I discuss 
what I have done by summarising my findings and drawing conclusions that are 
15 
 
inclusive of the study's challenges, limitations, and value. Lastly, I conclude by making 
recommendations for further studies. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
16 
 
Chapter 2: Research process 
 
 2.1 Introduction 
The research process is the heart of research, meaning without it, research is as good 
as not conducted at all. The aim of this chapter which details the research process is 
to provide a guide to the decision-making processes from the inception of the study, 
across the data collection, through to the analysis and eventual presentation of 
findings. 
This chapter is divided into different sections. The first is where I introduce the 
commencement of my journey in conducting this study. It is comprised of my genesis 
and positionality. In these sections, I introduce how I decided to write about 
pilgrimages to Marian shrines and what my role is in this study. The second part of this 
section is the research design in which I discuss the qualitative approach, case study 
in terms of my sacred sites, my research participants, and sampling. The third section 
of my research process discusses the techniques of data collection I used. These 
methods are observation, participant observation, and interviews. The last two 
sections of the chapter are the ethical considerations and the data analysis and 
interpretation. 
 
 My Genesis 
I first registered my MPhil in May 2018 intending to understand how traditional healers 
connect with their divine in valleys, caves, and mountains in Lesotho depending on 
the different callings they have. I had in mind the Kome and Malimong caves, which 
are heritage sites. It was in the Kome and Malimong caves where it is said that the 
Cannibals used to hide when King Moshoeshoe I, founder of the Basotho Nation, 
17 
 
journeyed from Menkhoaneng to Thaba Bosiu. It was these very same cannibals that 
it is believed to have consumed the grandfather of King Moshoeshoe I, Peete. This 
then resulted in Peete not having a grave to purify (Ricard, 1993).  
During my first consultation with my supervisor, we decided to rather take a different 
route in terms of the journeys to be documented. This decision was influenced by the 
fact that it might be challenging to get ‘’in depth’’ information about traditional healers 
because I for one am not called to be a traditional healer. As this is a sacred journey, 
being an outsider would not be fruitful for this type of study.  
We then decided to rather explore journeys that Catholics take to Marian shrines. I 
remembered that in October, Catholics embark on Fatima journeys. I also 
remembered that in KwaZulu-Natal (Ngome), there was a Marian apparition. Right 
there and then, we had a clearer picture of the route my research was to take. We 
decided to discover the reasons for embarking on the Ngome pilgrimage and the two 
Fatima journeys. The former in the Maseru Archdiocese, and the latter in the 
Bloemfontein Archdiocese.  
As a Catholic myself, I am also a pilgrim who journeys to the Marian shrines mentioned 
earlier. In October, congregants would go on a pilgrimage to a Marian shrine. I 
journeyed with both the Archdioceses because I study in Bloemfontein while my home 
is Lesotho. Both these Archdioceses would also journey to Ngome from time to time 
and because I spend most of my time in Bloemfontein, I journeyed with the 
Bloemfontein Archdiocese to Ngome. This study was then a perfect platform for me to 
explore why Catholics journey to these shrines and document their experiences at 
these sacred spaces.  
18 
 
I first started exploring the concept of “pilgrimage” through reading different study 
materials such as the works of among others; Victor Turner (1973), Victor and Edith 
Turner (1978) and John Eade (1991 & 2006). It was through the reading of the varied 
materials that I understood better the concept of pilgrimages.  
I believe that my relation to the Turners’ work stemmed from me being a pilgrim to a 
Marian shrine although it was a different shrine, from which they wrote. The order or 
proceedings of things sounded remarkably familiar although I learned a thing or two 
about other pilgrimages, which were a bit different from how things were conducted at 
the Ngome Marian shrine. One cannot write about pilgrimages without referring to the 
works of Victor and Edith Turner as a point of departure because they both write a lot 
about pilgrimages. It is for such a reason that a lot of Victor Turner’s work will be cited 
in this research.  
 
 Positionality and Reflexivity  
“Reflexivity is a strategy which helps to ensure that the over involvement of the 
researcher is not a threat to the credibility of the study” (Chilisa, 2012: 168). In the 
context of this study, reflexivity refers to how I as the researcher, my background 
influences my perceptions, experiences, interpretations, and report findings because 
I am the main instrument for data collection. Reflecting on my own identity and the role 
I play in this research assists me in learning about and acknowledging my own biases. 
I understand that it is almost impossible to be 100% objective in every aspect of my 
research however, objectivity is what I strive for. As an insider to this study, my voice 
will be heard but so will the experiences of my participants be documented. It is 
important to know where I stand in this study to avoid imposing my way of life on my 
participants (Fink, 2014).  
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I am a Catholic youth who is part of the Children of Mary (Bana ba Maria) sodality. I 
joined this sodality in 2012 intending to live my life according to the virtues of the Virgin 
Mary being purity, humility, patience, and love. This is a girls’ only sodality. We wear 
white dresses, which must be below the knee, a blue robe that must be wrapped 
around the waist, a white barrette on the head, and sometimes a blue cape around 
the shoulders. The cape differs from region to region; some regions wear it while 
others do not. The Figures below (Figure 2 & 3) show Seithati in her church attire both 
without a cape and with a cape.  
 
 Figure 2 Seithati without cape Figure 3 Seithati with a cape 
   
                                  
                                                                                                                                                 
It is customary for this sodality to celebrate all Marian Feasts and Holy-Days in the 
Church and even be at the forefront together with that of the Immaculate Conception 
of Mary (Kemolo e se nang Sekodi ya Maria). The Immaculate Conception of Mary is 
a sodality for both men and women married or not. Women in this sodality wear sky 
blue dresses with a sky-blue cloak and a navy-blue hat. Men, on the other hand, wear 
black trousers, white shirts, and sky-blue sash that run across the shoulder from the 
20 
 
left to the waist on the right. It is one of the sodalities in the church that does not have 
extremely strict rules unlike others. The St Anne sodality for example is strictly for 
married women, and once you divorce, your membership becomes terminated from 
the sodality.  
Back to my positionality and reflexivity. Ever since I become part of the Children of 
Mary sodality, I have been journeying to these Fatima places. Upon reflection, l realise 
that I journeyed because it was mandatory for members of my sodality and because I 
wanted to meet my old friends who go to different churches. Then, it was more of a 
responsibility and for leisure than anything else. This changed in 2018 when I began 
with this research study.  
I began to dig deeper within me to understand what journeying to Marian shrines 
means to me. It was through these reflections and engaging with different people that 
I learned that our reasons differ from person to person even though we go to the same 
place with the same group. This also inspired me to learn more about my participants 
and their experiences of pilgrimaging.  
 
 2.2 Research Design  
 
 
 Qualitative Approach  
I use a qualitative research approach to complete this research study because of its 
appropriateness to the nature of my topic. Applying a qualitative approach for my 
research is advantageous for the following reasons: (a) helping me to learn about the 
lives of pilgrims under real-world circumstances as we journey together to these 
sacred spaces, (b) representing the true perspectives of these pilgrims and (c) using 
21 
 
different sources such as the books, articles and the experiences of pilgrims to gather 
evidence and not only rely on one person’s information to draw up conclusions (Yin, 
2011: 7-8). It is through fieldwork and participating in pilgrimages that I explore with 
my research participants what journeying to Marian shrines means to them.  
Qualitative research studies human behaviour from the social actors themselves. The 
local or emic perspective is significant within a qualitative approach, it is important to 
describe and understand. The actions of the pilgrim-participants are described in 
detail. The aim is to make thick descriptions. In order to fully understand those actions 
of the pilgrims, I explore their beliefs, history, and context. Instead of constructing them 
in retrospect, as a qualitative researcher, I study events as they occur (Babbie & 
Mouton, 2001: 270-283).  
Fieldwork is the heart of research in anthropology as it intensively explores the 
lifeways of the people. There are diverse ways to conduct fieldwork, which include life 
histories, cinematography, interviewing, and taking census data, mapping space, 
questionnaires, surveys, and participant observation (Nanda & Warms, 2014: 31). In 
this study, I make use of the most relevant ones for my study which are interviews and 
participant observation. These methods aid me in achieving maximum results in my 
quest to get in-depth information regarding the significance of Marian pilgrimages to 
Catholics.  
There were a few steps that a I needed to take into consideration when preparing for 
my fieldwork. Firstly, it was important to establish what the main research questions 
are to avoid deviating from my study. These research question(s) gave me a clear 
direction and served as a guide that assisted me in sticking to the main purpose of my 
study during fieldwork. Secondly, I read material from the previous scholars to identify 
22 
 
what the gap in the literature is (Schensul, Schensul & LeCompte, 1999: 69). Having 
identified the gap in the literature became the birth of my study because, without it, I 
would not have found a reason to conduct this study.  
It is furthermore important to know what the limitations are for future scholars who wish 
to further engage on the subject. The more there are studies to conduct, the more 
there are gaps to fill in for future scholars and vice versa. The limitations for this 
research are addressed in the last chapter of this study for the future development of 
studies on Marian pilgrimages be it by me or other scholars (Schensul, Schensul & 
LeCompte, 1999: 69).  
To complete my research, I use ethnographic methods, which helped me to learn 
about how people behave and the different ways in which they make meaning of their 
daily lives (LeCompte & Schensul, 1999:1). The concept of ethnography is typically 
used to explain a product of research and a research process. In the research process, 
I interacted face to face with my participants in the pilgrimage community while using 
the different data collection methods (LeCompte & Schensul, 1999:1). Nevertheless, I 
am not claiming that the end result of my research is an ethnography since it does not 
rely on extended fieldwork as it is classically required. Methods and techniques of data 
collection that I used were informal and are semi-structured interviews and participant 
observation.  
 
 Case Study  
A case study is a research method that is quite common in social science research. It 
is based on an in-depth investigation of a single individual, group, or event. Case 
studies may be descriptive or explanatory depending on their nature (Babbie & 
23 
 
Mouton, 2001: 283). This study focuses on three case studies, which are discussed in 
this section.  
Ngome Marian shrine is found in KwaZulu-Natal (KZN) in South Africa. The Blessed 
Virgin Mary chose this place through her apparitions to Sister (Sr) Renolda May where 
she announced herself as: “Mary, the Tabernacle of the Most High.” Sr Renolda was 
a Benedictine nun born on the 21st of October 1901 in Germany (Ngome WordPress, 
2009). The Blessed Virgin made ten apparitions to Sr Renolda where she told her that 
she wants to have a shrine where seven streams meet. Sr Renolda did nothing but 
spread the word, and there was Ngome Marian shrine with everything just as the 
Blessed Virgin wanted it (NgomeWordPress, 2009). Today, hundreds of people from 
all over South Africa and across the continent, Catholic and non-Catholic visit Ngome 
for various reasons which include tourism, praying, healing, etc.  
Fatima Maseru Farm is between Tweespruit and Excelsior in the Free State. The 
Archdiocese of Bloemfontein celebrates their Fatima here. There was no apparition, it 
was just a space chosen to be sacred and it is visited by the entire Bloemfontein 
Archdiocese in October annually. Fatima Ha Ramabanta is a place chosen by the 
Archdiocese of Maseru (Lesotho) to celebrate their Fatima. It is in a place called Ha 
Ramabanta, not very far from Semonkong. There was also no apparition at this place, 
but it was chosen as a sacred place to celebrate the month of the Rosary.  
With Fatima Ha Ramabanta, the Fatima pilgrimage is divided into two parts: one for 
the youth and the other for the older congregants. As a youth myself, I can only attend 
the pilgrimage of the youth which is the one that is documented in this research.  
24 
 
 
Research Participants  
My key participants are eleven congregants in the Catholic Church. I say key because 
there are other participants whom I had conversations throughout the study just to get 
their experience on journeying to Marian shrines.  
My key participants differ in terms of the sodalities they are part of and their 
Archdioceses. Some are from Maseru, while others from Bloemfontein. All these 
participants have differences and similarities both obvious (e.g., age, ethnicity, social 
class) and not obvious (e.g., political affiliation, educational qualifications, marital 
status). I included marital status as not obvious because, in Lesotho, most people are 
customarily married as a result, they do not wear rings on their left hand’s ring fingers.  
In Maseru, my participants are members of the Catholic youth between the ages of 16 
and 35. They are part of different youth sodalities in Lesotho, which include among 
others: Children of Mary, St Stephens, Seminarians, Lesotho Catholic Youth 
Movement- (LCYM), and others do not belong to any sodality. These research 
participants were chosen because of their activeness in journeying to Fatima Ha 
Ramabanta. Some were my acquaintances because we are all members of the youth 
while some were close to me to a point of being identified as my friends. It is for such 
reason that I explained to them the importance of transparency and 
representativeness in this study.  
As members of the youth, everyone is busy with a thing or two in their personal lives 
be it studying, employed, self-employed, or unemployed. Most of them come from 
middle and low-class families. This is seen in the standard of living. All these 
participants are Basotho, and most are not married with no dependents. For some 
25 
 
youth sodalities, once you get married or have a child, you can no longer be part of it. 
Some sodalities like LCYM do not have such strict rules that terminate the membership 
of members once they get married. Nonetheless, with or without the rules, we are all 
under the same umbrella of the youth in the Maseru Archdiocese despite our 
differences.  
Comparatively, in Bloemfontein, my research participants are older. Their age group 
ranges above 34. They include among others: Fathers, Nuns, members of St Cecilia, 
members of the Immaculate Conception, and Friends of the Oblates. This is because 
of the dynamics in the different Archdioceses. These dynamics involve the lack of 
youth participation in Church activities by the youth.  
When it comes to gender, many of my participants are females. This is because, in 
my observation, it is the females who journey mostly to these sacred places. Most of 
the males in the church are not affiliated with any sodality; as a result, they do not fully 
take part in such journeys. As an insider to this study, I have an affiliation with most of 
these participants. This affiliation has been established before the commencement of 
this study, as we are all congregants in the Catholic Church. It is due to this affiliation 
that research participants were purposefully selected. 
 
 
 
 
 
26 
 
Table 1: Below is a table that illustrates my key participants 
Males  5 
Females  6 
Youth  4 
Non-youth  7 
Sodalities  8 
Non-Sodalities  3 
Table 1 Illustration of key participants 
  
Sampling  
Sampling is defined as the process of selecting observations (Taherdoost, 2016: 19). 
There are different stages to take into consideration when deciding on the sampling 
method. Firstly, the researcher needs to define who the targeted population is so that 
it will not be a problem selecting it. In this study, my targeted population is Catholics 
who journey to the Marian shrines. Secondly, the researcher must choose a suitable 
sampling technique for their study, which results in getting maximum results 
(Taherdoost, 2016: 18-20).  
For this study, non-probability sampling is the most suitable sampling method to use. 
Non-probability sampling “is defined as a sampling technique in which the researcher 
selects samples based on the subjective judgment of the researcher rather than 
random selection” (Taherdoost, 2016: 22-23). It is with the non-probability sampling 
that my participants are purposefully selected to partake in my study because of the 
27 
 
value they add. The purpose of choosing specific participants is ensuring that I as the 
researcher yield the most relevant information about my topic of study (Yin, 2011: 88). 
There are different types of non-probability sampling, namely: quota sampling, 
snowball sampling, convenience sampling, and purposive/judgemental sampling 
(Babbie & Mouton, 2001: 166-183). From the above-given examples, I use purposive 
and snowball sampling for the completion of this study.  
Purposive sampling is strategically used by deliberately selecting participants to 
provide essential information that otherwise could not have been found from others. 
As a researcher, I must select my sample based on my knowledge of the community 
that I am studying hence these pilgrims are chosen. This is simply based on my 
judgment as a researcher and the purpose of my study. One advantage of this 
sampling technique is that it is convenient, low-cost, not time-consuming, and perfect 
for exploratory research design. The disadvantage however to using this sampling 
technique is that it does not allow room for generalization (Babbie & Mouton, 2001: 
166-183). 
It is noteworthy that when I purposefully select my participants, I avoid biases and 
select even those who will have differing views from other participants. It was a 
challenge not to be bias in the selection of my participants because most of them I am 
affiliated in one way or the other. When it concerned differing views, I did not know 
what their perceptions were on different things until I had conversations with them. I 
chose relevant participants, who are pilgrims journeying to the Marian shrines 
discussed in this study (Yin, 2011: 88).  
Snowball sampling is collecting data from some participants and asking them to 
provide the information needed to locate other members of the community whom they 
28 
 
know and believe would be of great input to the study. Snowball is important as it 
assisted me, the researcher in getting more data, which I otherwise would have not 
accessed without the assistance of the identified participants. It was advantageous to 
use this technique because it increased my sample size and estimated rare 
characteristics. However, it was time-consuming, as I first needed to get hold of the 
referred participant. I used my uncle as a link between me and that participant because 
it would have taken a much longer period had I tried to get hold of him myself. One 
other disadvantage of the snowball is the lack of corporation. Even after referrals, 
participants may choose not to participate in the study. Fortunately, enough for me, 
this was not the case. My participant was willing and corporative (Babbie & Mouton, 
2001: 166-183).  
 
2.3 Methods and techniques of data collection  
 
 
Observation and Participant Observation  
“Participant observation is a field technique that involves gathering cultural data by 
observing people’s behaviour and participating in their lives” (Nanda & Warms, 2014: 
31). There are diverse types of observable data, which include a physical location, 
time duration, language behaviour, expressive movement, and exterior physical signs 
(Babbie & Mouton, 2001: 293). It is my responsibility to pay detailed attention while 
observing the pilgrim-participants. In this study, I am both a participant and an 
observer, which makes me a participant-observer.  
I not only observed the research participants, but I also engaged actively in the 
activities of my research participants. Ethnographic methods are a research approach 
29 
 
in which the researcher observes people in their cultural setting and how they interact 
with each other in both their social environment and everyday life (LeCompte & 
Schensul, 1999:1).  
Participation and observation take place inter-changeably throughout the pilgrimage. 
It is also very possible to actively participate while observing and vice versa. This not 
only adds an element of richness to the information generated but also cements the 
relationship between me and the participants, as rapport is built.  
Conducting my study means, I, not only observe and ask questions, however, I also 
participate as much as possible in both the everyday life and the social life of the 
community I am studying which are Catholics who journey to these Marian shrines. 
This means not only will I observe what my participants are doing, but I will also 
participate in “most” of their activities. The reason I say most is that I believe some 
activities would take place at the same time; as a result, I can only participate in one 
at a time while I observe others. This observation is not only on how the activities are 
carried out and make them feel but also on the interaction amongst the participants 
themselves.  
As a researcher, I am expected to adapt in all circumstances be it favourable or not. I 
needed to be comfortable with discomfort and do as the Romans do when in Rome. 
This became practical when COVID -19 hit and there were not physical pilgrimages 
done. I had to adapt to the new normal and go on a radio pilgrimage. Even with 
interviews, I had to improvise and conduct some via call not face to face. I accumulated 
information by immersing myself with the pilgrims and observing how they interact with 
each other during and after the pilgrimage. I needed to participate as much as possible 
in the activities of the pilgrims with whom I am journeying (Nanda & Warms, 2014: 31).  
30 
 
Through the rapport built, I become one with the pilgrim community that I am studying 
(Neuman, 2006: 378). Becoming one with the community means doing what they do; 
in the context of my research, becoming one means journeying with my participants 
and following their pilgrimage programme. It is through being there and participating 
in the everyday activities that I understand my participants better (Nanda & Warms, 
2014: 31).  
I mostly use the participant observation technique when we are at the sacred spaces 
as it is the most appropriate. I cannot be interviewing people while they are busy 
praying, meditating, or having moments with the divine. The appropriateness of this 
tool comes in when one considers the timing when to do what and how to do it. It is 
important to respect the participants’ privacy in such moments hence it is more 
appropriate to observe rather than to interview. Interviews take place when my 
participants are free because I do not want to disturb them as they are journeying and 
praying. The taking of pictures and videos, happens throughout the fieldwork and 
gathering of data. All this happens with the consent of my participants.  
There are skills that I must learn and master in order to be a participant-observer. 
Among the other skills, I need to fit in by actively noticing actions of the pilgrims in the 
field as they occur, being able to converse with participants informally and to take 
record details of the events. It is important to reproduce practical data from memory, 
particularly through “the ability to observe and write simultaneously and be able to 
predict what might happen in the future just by the look on people’s faces” (De Walt & 
De Walt, 2002: 17).  
This can be challenging at times especially if I am is not a flexible researcher who is 
able to multitask in terms of listening, speaking, and writing at the same time. 
31 
 
Sometimes it becomes difficult to write as in some cultures it is seen as a sign of 
disrespect to be busy (writing) while someone is talking to you. This is where the 
researcher now needs to know in depth the type of community, they are studying to 
understand their customs and culture. One wrong move from the researcher, 
especially on matters relating to appropriate behaviour could taint the good 
relationship that has already been built.  
 It is important to apply ethnographic tools of participant observation and interviewing 
with intellectual depth in order to be confronted face to face with my assumptions. 
Throughout the process of doing research especially fieldwork, I became both 
challenged and changed in reflective ways as I had to put aside my biases and become 
as objective as I could possibly be. Since I engaged with the pilgrim community, it 
challenged me to get out of my comfort zone and reflect on my own personal life. This 
then gave me a unique perspective from how I initially viewed things. The researcher’s 
outlook on how things “ought” to be becomes challenged and they see things from a 
wider perspective (Campbell & Lassiter, 2015: 2).  
There are advantages to using participant observation, which include that there is a 
rapport build between the researcher and the people in that community as they journey 
to the sacred space, becomes part of the pilgrim programme during the pilgrimage 
and journeys back together with the pilgrims. This then creates a certain level of trust, 
which makes it easier for me to get as much information as possible. I also gathered 
information without verbally communicating with my participants as I could see how 
they interacted and responded to each other. This then bridged the gap between the 
expectation and the actual behaviour of the participants (Nanda & Warms, 2014: 31). 
32 
 
Having journeyed with my participants to Ngome in May 2019, we spend more than 
ten hours together on the road; as a result, some slept while others were awake. 
Similarly, I journeyed to Ha Ramabanta and Maseru Farm with the pilgrims and 
together we had a feel of the pilgrimage. We worked together from the day of departure 
until we returned. This then bridged the gap between my expectations and the actual 
behaviour of my participants (Nanda & Warms, 2014: 31). The observations I did were 
in 2019 when I journeyed to these Marian shrines as both a pilgrim and as a 
researcher. I, unfortunately, could not go on a pilgrimage in 2020 due to the Corona 
Virus Pandemic. 
Participant observation gives me, the researcher, as much and deep data as possible 
which will add immense value to the study. I cannot manipulate or change what 
happens in the field of choice and this is a good sign. My results therefore cannot be 
manipulated to get certain outcomes that meet my expectations. This then justified the 
genuineness of participant observation. Manipulating the results gives the researcher 
the desired but not the truthful outcome. Participant observation is then the most 
accurate technique, which gives me the most authentic results.  
As the coin has two sides, and so does participant observation have disadvantages. 
Firstly, the sample size is not more than 50 participants. This made it difficult for me 
to conclude if the findings represent the broader community or not. Secondly, it was 
not easy for me to record the conversations, as sometimes the recording devices are 
expensive. Instead of buying a recording device, I used my mobile phone. Mobile 
phones run out of battery and storage is usually full. As I prepared for my interviews, I 
cleared all the unnecessary data which consumed a lot on my storage. Equally, my 
phone was fully charged before I could conduct any interview. This was to avoid 
33 
 
experiencing any storage or battery problem. As a back-up plan, I had my power-bank 
fully charged just in case I ran out of battery on my mobile phone. 
It could also be argued that not all research is funded; hence, it becomes convenient 
for the researcher to work with what they have instead of purchasing a costly recording 
device, especially for a self-funded researcher like myself. This then forces the 
researcher to use their mobile phones or write down the data gathered. This act of 
writing is known as taking field notes. It is very costly to do participant observation 
because, at times, the research requires the researcher to stay longer in their field-
site than they had predicted (Nanda & Warms, 2014: 31). This is often the result of not 
getting enough or in-depth data, or circumstances force you to stay for an extended 
period. Fortunately, for my study, I did not have to stay longer. 
 
Interviews  
This research started pre-COVID 19 and there was a detailed plan on how the study 
was to be conducted. This plan included going on pilgrimages to these sacred spaces 
with my participants as they journey, conducting face-to-face interviews with them, 
observing pilgrims at the sacred space, and even having informal conversations with 
some of the pilgrims. Due to the COVID 19 pandemic, I had to make some adjustments 
to how my data was to be gathered. I had telephone interviews, and some were done 
through WhatsApp video calls. This was to observe the social distancing to avoid the 
spread of the Coronavirus. However, there were some interviews that were conducted 
face to face.  
To complete this study, I also use semi-structured interviews and open-ended informal 
conversations. Interviews help me in expanding my knowledge of areas in which I lack 
34 
 
information. They (interviews) require that a researcher needs to think logically and 
have excellent communication skills. Despite the type of interview that the researcher 
wants to conduct, there are a few guidelines that he/she needs to follow. As an 
interviewer, I need to keep in mind how the questions I ask relate to my research 
questions. It is of great importance for me to notice that the interviewee is still on the 
right track with the questions I ask, and if not, I, as the interviewer need to reintroduce 
my topic or explain the question further without giving any leading answers to my 
interviewee. I as the interviewer also need to know when to pursue new ideas during 
the interview and when not to (Schensul, Schensul & LeCompte, 1999: 122).  
My interviews are categorised into semi-structured, and unstructured interviews. 
Because it is challenging to conduct interviews at sacred spaces as both Fathers and 
pilgrims are usually busy; I had to schedule a different timeslot to conduct semi-
structured interviews with them. Besides the tightness of the programme at the sacred 
place, the outbreak of the COVID -19 pandemic forced my research to rely mostly on 
interviews.  
There are two types of questions to ask, namely: open-ended and closed-ended 
questions. With open-ended questions, the participant provides his or her answer to 
the question asked by the researcher. On the other hand, with closed-ended 
questions, the participant is given a list of options to select and answer from. Although 
closed-ended questions make it easier for the researcher to process, this study used 
open-ended questions because they gave me in-depth information regarding 
pilgrimages to these Marian shrines (Babbie & Mouton, 2001: 232-264). 
I had to avoid double-barrelled questions and thus ask relevant questions only which 
spoke to my research question (why do pilgrims journey to these Marian shrines?). 
35 
 
There are different ways to conduct interviews being: face-to-face interviews, 
telephone interviews, and self-administered questionnaires. Primarily, this study used 
face-to-face interviews, however, due to the unforeseen circumstances of the COVID-
19 pandemic; I could not meet some of my participants face to face. We maintained 
self-isolation and had telephonic interviews with other participants. Face-to-face 
interviews are the most common type of interviews and are very much appropriate for 
my study because it allows me to get in-depth information from my participants as it is 
easier to have follow-ups. These follow-ups were needed when I did not understand 
my participant’s response. Most importantly, face to face interviews helped me notice 
the facial expressions and non-verbal communication techniques of my participants 
(Babbie & Mouton, 2001: 232-264). 
There are basic rules for face-to-face interviews. Firstly, the researcher needs to be 
able to speak the home language of the participants. It is for this reason that my 
interviews were conducted in Sesotho and English to accommodate my participants. 
Each participant would state which language they preferred, and we would converse 
in it. I must however add that transcribing interviews that were conducted in Sesotho 
was time consuming. Secondly, the interview should take place in a place where the 
participant is comfortable and feels secure. To ensure my participant’s comfortability 
and safety, I asked them to send me the location of where they would like us to meet, 
and I went there. Two of them preferred coming to my place while most of them, I went 
to their preferred locations. Thirdly, the interviewer must be able to listen attentively 
and be quick to make notes of what the interviewee said. I wrote notes even though I 
was recording the interviews. This helps me to compare the notes I had written to the 
recording in case there was something that I missed (Babbie & Mouton, 2001: 232-
264). 
36 
 
The semi-structured interviews were scheduled in advance between the myself and 
my participants. This type of interview is set around a group of predetermined open-
ended questions, and other questions will develop between the dialogue taking place 
between the interviewer and the interviewee. Semi-structured interviews usually take 
between 30 minutes or more as they are a conversation-like type of interview. They 
are the most common and actively used type of interviews in qualitative research. They 
can occur either with an individual or in a group. My semi-structured interviews 
occurred with individuals except with Ntate and Mme Memane where the three of us 
were having a conversation. It is with these interviews that I accumulated in-depth 
information through digging deeper into the social and personal matters surrounding 
the topic of journeying to Marian shrines. It is for this reason and others that I used 
semi-structured interviews (DiCicco-Bloom & Crabtree, 2006: 315-317).  
These semi-structured interviews are based on my observation of the participants’ 
behaviour or reaction during the proceedings of the pilgrimage. As it is unstructured, 
the flow of our conversations is determined by the responses I receive from the 
questions asked. This often leads to the participants narrating stories of pilgrimages 
they took and the value of those sacred spaces to their spiritual being.  
DiCicco-Bloom & Crabtree (2006: 315-316) believe no interview can be regarded as 
strictly unstructured, however; others are somewhat unstructured and are more or less 
guided conversations. These unstructured interviews originate from anthropologists 
while using their ethnographic traditions. Ethnographers make use of participant 
observation and they record field notes while they observe the activities of the 
community, they are studying either overtly or covertly. One way to have an 
unstructured interview is to identify key informants whom you interview on an ongoing 
37 
 
basis while you keep on taking notes and observing. These key informants are 
selected based on their knowledge, role, and willingness to provide information to the 
researcher, be it through mentoring or translating. 
Interviews have become the primary source of collecting my data because of the 
pandemic we are faced with. There were no physical pilgrimages to these three sacred 
sites ever since March 2020 when the national lockdown was declared by the 
president. It is for this reason that there was no one to observe. As a result, these 
interviews were not face to face only as I had anticipated, I had to conduct some 
telephonically through phone calls and WhatsApp video calls. This experience had 
taught me to always have more than one method of conducting data, as participant 
observation alone during this pandemic was not possible. I ensured that in conducting 
my interviews, both face to face and telephonically, I take into consideration ethical 
conduct so that I do not in any way infringe upon the rights of my participants or make 
them uncomfortable.  
 
  2.4 Ethical Considerations  
Wherever there is an interaction between people, ethical issues arise due to the 
potential for conflict of interest. In most cases, ethics is associated with doing what is 
right or doing what is wrong. According to the Webster New World College Dictionary 
(2018), ethics is defined as “conforming to the standards of conduct of a given 
profession or group”. What is seen as morals and ethics in our everyday life is 
generally an agreement between members of that group. It is of significant importance 
to know what the community considers ethical and unethical especially as a social 
researcher. If you want to do social scientific research, it is imperative to be aware of 
38 
 
the general agreements among researchers regarding what is appropriate and what 
is not appropriate (Babbie & Mouton, 2001: 520).  
A researcher cannot work with people and not take into consideration ethics. It is 
particularly important that researchers introduce themselves and make their research 
participants mindful of their human rights. In the past that researchers were not open 
and honest with their research participants regarding the real reasons behind 
conducting that particular study. Researcher does not have a right to force anyone to 
participate in their research study (Glicken, 2003: 175). Some critical ethical 
agreements need to be taken into considerations in social research. These 
agreements need to be explained and written in the research information page in such 
a way that the participant would understand. In cases where the participant does not 
understand, it is the researcher’s responsibility to explain.  
Participation needs to be voluntary. No participant should be forced to partake in 
research, as this is an ethical practice. It is the researcher’s responsibility to ensure 
that there will be no harm that happens to the participants. Harm can either be physical 
or otherwise. Non-physical harm of participants may be revealing information that may 
embarrass them or endanger their lives, friendships, jobs, and families. Researchers 
should not deceive participants about who they are and what their true intentions are 
with the study. Researchers also need to reveal any other partnerships they have 
formed in conducting their research as it (partnership) may have an impact on the 
participants (Babbie & Mouton, 2001: 521-526).  
The researcher is ethically obliged to ensure the discretion of information shared and 
how they will protect the privacy of their participants. This means “keeping information 
strictly confidential from anyone else in the field and not disguising the names of the 
39 
 
participants. It is the researcher’s responsibility to build trust and rapport with the 
participants” (Neuman, 2006: 413). Anonymity in research means the researcher 
cannot identify a given response with a given respondent. Confidentiality, on the other 
hand, means a researcher can identify a given person’s responses but essentially 
promises not to do so publicly (Babbie & Mouton, 2001: 521-526). 
My participants voluntarily take part in this study, and evidence of such is in the 
consent form, which I provided them with to read. They must sign a consent form to 
agree to take part in this study. Due to the COVID 19 pandemic, we avoided physical 
contact. As a result, my participants gave their consent via email, call recorder, and 
via WhatsApp. I am obliged to read the contents of the consent form to them and clarify 
where there is a need before we start our interviews. As this is a voluntary study, my 
participants understand that they will not be remunerated in any form for their 
participation.  
If at any point, they do not feel comfortable participating in the study, they are more 
than welcome to let me know and even choose to withdraw from taking part in this 
research study. There will be no harm of any kind to my participants, and that is 
ensured in the predetermined questions, which lead to the flow of our conversation. I 
must also ask for permission to record our discussions, be it through writing or tape-
recording. These recordings will be saved in a secured folder. For participants who do 
not wish to be identified by their name, I make use of pseudonyms. Regarding pictures 
and videos, I only use pictures of participants who gave me consent.  
 
40 
 
2.5 Data Analysis and Interpretation   
According to Polit & Beck (2008: 69), data analysis is a process of splitting data into 
smaller and controllable parts. This is done with the intention to find answers that are 
meaningful to the research questions and those that speak to the research objectives. 
Data analysis is also done to disseminate the research findings. Data analysis is 
similarly described by Marshall and Rossman (1999: 150) as a process of structuring 
the amount of data that has been collected. This process is perceived as unclear in 
the beginning and time-consuming, however, it is a fascinating and creative process. 
On the other hand, Cohen et al (2007:461) describe data analysis as the process of 
making sense of the research from the participant’s point of view. This is taking into 
consideration their opinions, patterns, themes, categories, similarities, and 
differences. For as much as different wording is used, all the above explanations of 
data analysis are similar.  
It is in this section that the data I gathered using qualitative research methods is 
analysed and interpreted. According to Gibbs (2007:1), qualitative data analysis is a 
process, in which collected qualitative data is transformed. This is done by using 
analytic procedures converting this data into a clear, understandable, trustworthy, and 
original analysis. According to Scott and Usher (2011:89), a typical qualitative analysis 
approach involves organizing field notes, observations, and interview records. This 
analysis is done using the similar words or phrases participants used repeatedly. This 
helps to develop a pattern and makes the analysis clearer.  
There are diverse ways to analyse data however, there are certain skills, which the 
researcher needs to acquire. These skills include problems solving, patience, and 
critical thinking. Throughout the conducting of the research, the researcher learns and 
41 
 
improves on these skills. This is because data analysis requires a lot of time invested 
in it (Akinyoade, 2013: 4).  
After conducting my interviews, I had to sit and replay the recordings of the interviews 
repeatedly. This helped me to make notes where I had lacked clarity in order to have 
follow-ups with my participants. I was fortunate enough to have participants who were 
willing to clarify for me where I did not understand. These follow-ups were done 
through WhatsApp texts and voice notes. It was through this entire process that I 
improved on my patience, problem-solving, and critical thinking skills. In analysing my 
data, I had to often go back to my aims and objectives to check if my data speaks 
directly to the aims and objectives or not. I then identified similar themes and patterns 
to help me classify my data accordingly. Data analysis is one key components in 
research. When the analysis is weak, the results become inaccurate which hinders the 
authenticity of the research. It is imperative to choose the data analysis methods 
carefully to ensure that the findings are insightful and actionable.  
 
2.6 Conclusion 
 
As alluded earlier that the research process is the heart of research, this research 
study would not have been possible without this chapter. It served as a guide through 
which the reader understands the conception of this study and my positionality as a 
researcher. Furthermore, the qualitative research design was discussed in depth 
looking at the three case studies and their sacred sites. In addition, the choice of 
participants and the sampling methods used were also deliberated. Once the 
researcher identifies the participants, it is of great importance to get into detail on how 
the data was collected that is why I used interviews and participant observation. None 
42 
 
of these collected data would be possible if ethical considerations were not made a 
top priority. When all was done, I had to analyse and interpret my data using themes.  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
43 
 
Chapter 3: Literature Review  
 
3.1 Introduction  
 
The literature review is an important section of a dissertation. In the literature review, 
I, integrate what other scholars have written about pilgrimages and sacred spaces. 
This literature review is divided into different sections. The first section is the 
contribution of the Turners to the studies of pilgrimage. This section is followed by the 
characteristics of communitas. The second sacred spaces; in this section, I define the 
term sacred spaces and discuss the varieties of the sacred. There are certain ways in 
which pilgrims need to conduct themselves when they are at the sacred space hence, 
I also discuss the dos and don'ts at the sacred place. and lastly, I engage the African 
Traditional Religions and the Catholic Church.  
The third section of the literature review discusses the pilgrimage phenomena. It is 
also divided into different subsections, which are: the contested definition of the term 
pilgrimage and the four elements of pilgrimage being person, place, text, and 
movement. Furthermore, I engage on what makes pilgrimage and how is it classified. 
I also look into the seven aspects of pilgrimage while comparing the formal and popular 
pilgrimage. 
 
3.2 The Turners’ contribution to studies of pilgrimage  
 
Pilgrimage is a period of transitioning where pilgrims move from a pre-liminal, through 
a liminal, and post-liminal phase. This liminality is two-fold; it can be experienced by 
an individual who journeys on a pilgrimage and it can also be experienced collectively 
by communitas who are journeying on a pilgrimage. Like many other scholars of 
44 
 
pilgrimage, Victor Turner has studied pilgrimages in the context of historical religion, 
which Turner refers to as textual religion (Turner, 1969: 87). This is why pilgrimage 
studies in religion have been based on individual pilgrims' historical documents and 
life histories. For this reason, in Turners' first writing The Ritual Process, (1969) 
pilgrimage was grounded on historical documents and his personal experience of the 
sacred places he had visited. Therefore, it was essential for both Edith and Victor 
Turner to understand pilgrimage by asking institutional, not individual, questions.  
Nthoi (2006: 10) disagrees with Turner. He highlights that Turner's weakness was in 
ignoring the importance of individual pilgrim’s motives in large numbers. He explains 
that singling out one reason for going on a pilgrimage and using it as a universal 
reason is unsound. I fully concur with Nthoi (2006: 10) in this regard. As a scholar, one 
does not look at one side of the coin and decide. It is essential to look at all the aspects 
involved to avoid making misinformed decisions and to avoid being biased.   
Individuals need to leave their everyday lives when embarking on a pilgrimage, 
although this is not necessarily evident to pilgrims. This means exiting the profane and 
entering into the sacred. When the individual returns to the mundane, it is believed 
that they have grown spiritually (Eade and Coleman, 2004: 3).  
Collins-Kreiner (2009: 439) emphasises the above point by stating that there needs to 
be a transition from the profane into a sacred place over a certain period of time for a 
pilgrimage to take place. This transformation needs to draw boundaries that define 
where the profane time and space make way for the sacred realm. Eade and Coleman, 
(2004:3) and Collins-Kreiner, (2009: 439) simply agree with Turner (1978:14) that one 
cannot go on a pilgrimage and return the same or without having made a spiritual step 
45 
 
forward. If one has to leave their everyday life, it means the pilgrimage centre can 
either be found within; or set out there (Turner, 1973:191). 
Collins-Kreiner (2009: 439) presents that among many social ideas that Turner 
introduced, there was that of liminality, which directed the study of pilgrimage into a 
new direction like rites of passage. It has an initiatory character (Macclancy, 1994:33). 
When one embarks on a pilgrimage, there is a high possibility of personal 
transformation; as a result, the journey is oriented towards the unknown future. Each 
step one takes away from what they are familiar with is towards the unfamiliar place, 
which allows for uncertain experiences. Beckstead (2010:387) warns however that if 
the destination (sacred space) is too familiar, it lacks the capacity to immerse the 
pilgrim into a different world.  
Turner (1973: 191) emphasises the fact that pilgrimage is a liminal phenomenon. 
Liminality is a period of transitioning or in between phase, of a rite of passage. In this 
period/phase, the pilgrim's social status or rank becomes unimportant. The pilgrim 
dresses according to the set standards, follows the programme as everyone else and 
shows obedience and humility. While on a pilgrimage, everyone is on the same level. 
There is no director, police, nun, teacher, etc. (Turner, 1973:192-195). For Turner, the 
purpose of going on a pilgrimage is for the foundation of what he calls communitas.  
"According to the Turners, communitas refers to a specific group dynamic which takes 
place in an assembly of pilgrims" (Collins-Kreiner, 2009: 439). For a temporary period, 
these pilgrims are equal because they are integrated for the purpose of journeying to 
a sacred place. They become one community as they find themselves eating, 
sleeping, and journeying together. These acts boil down to brother- or sisterhood, 
humility, and love where they feel they are one. No one's social status matters at this 
46 
 
point as they are on the same level. The concept of communitas is important as it 
places emphasis on equality, commensality, and impartiality.  
However, Sallnow (1991: 165) and Morinis (1992: 86) discount the universal 
occurrence of the communitas experience at the pilgrimage centre. They believe that 
granted that pilgrims journey, eat, and sleep together; however, their experiences are 
likely to differ based on the fact that before they are pilgrims, they are individuals who 
come from different backgrounds (Nthoi, 2006: 70-71). These differences might lead 
to conflict amongst the pilgrims as they view things from different perspectives. The 
conflict can either be internal or external, which will eventually affect the larger 
population of pilgrims. The internal conflict at a pilgrimage includes one’s feelings or 
character being in contradiction with the religious belief. On the other hand, external 
conflict at a pilgrimage are clashes between or among pilgrims.  
 
 
3.3 Sacred Spaces  
  
 
Definition of sacred spaces  
 
Different formal and informal belief systems have identified places that they regard as 
sacred or holy. Believers often go on pilgrimages to these places for several reasons. 
In the case of formal belief systems, the religious authorities then have the 
responsibility to protect these places for the future benefit of the coming generations. 
Some places are sacred spaces because a saint or religious leader lived, died, or was 
born in them. Other places were profane and later became significant. This symbolic 
process reflects the spiritual characteristics of physical features and the more 
profound, abstract implications of delimiting a particular site as sacred. Sacred space 
47 
 
is defined as any space or area dedicated to a sacred purpose. This sacred purpose 
includes among other things; getting holy water, confessions, and the sacramental 
(Park, 2004: 19) and for the purpose of this study, pilgrimages.  
 
Varieties of the Sacred  
 
Religions express the sacred differently through space and time. There is enough 
evidence from different regions that the notion of sacred space is long-lived and deep-
rooted. Early pagan peoples defined sacred space differently to control where people 
went, what they did, and how they did it (Park, 2004: 20). Different religions have 
implicitly and explicitly defined a theological definition that locates the religious identity 
within the sacred space. Despite the fact that sacred space refers to the physical 
boundaries, it is conceptual rather than physical (Barker, 1989: 157). There are diverse 
types of locations of the sacred (see Table 2), which include: the cosmic location, the 
global location, the national location, the local location, the biological lineage, the 
religious lineage, the cultural location, the individual location, the location of inner 
space, and the virtual location (Barker, 1989: 158-163). According to Barker, these 
locations can be external or internal, depending on the type of pilgrimage one 
undertakes. These locations also depend on the reasons for visiting them, whether for 
spiritual or tourism reasons.  
The sacred can also be divided into different types (see Table 3): the personal sacred, 
the civil sacred, the religious sacred, and the spiritual sacred. Whereas personal 
sacred and civil sacred are identified with the natural dimension, the religious sacred 
and spiritual are referred to as the supernatural. The types of sacred associated with 
the natural dimension are not relevant to this study; hence, I do not discuss them in-
48 
 
depth. The religious sacred relates to church buildings, rituals, temples, moral 
boundaries, and authorities. On the other hand, the spiritual sacred represents an 
individual's freedom, well-being, and harmony with oneself and nature. Institutional 
religion cannot operate without spirituality. However, spirituality operates perfectly fine 
without religion, which is associated with traditions (Post, Nel, and van Beek, 2014: 2-
4). The pilgrimages to Marian shrines in the context of this study are supernatural in 
their nature as they are both religious and spiritual.  
Barker (1989) distinguishes ten locations of the sacred, while Post, Nel, and van Beek 
(2014) believe there are four types of sacred. See table 2 below for the locations of 
the sacred as identified by Barker (158-163). 
Locations of the Sacred 
Cosmic location 
Global location  
National location  
Local location  
Cultural location  
Individual location  
Virtual location  
Biological lineage  
Religious lineage  
Location of inner space  
Table 2 Locations of the Sacred 
 
49 
 
Below is Table 3 that groups the four types of sacred by dividing them to two primary 
categories according to Post, Nel, and van Beek, (2014: 2-4).  
Types of sacred 
Personal sacred   
Civic sacred                 Natural dimension 
 
Religious sacred   
Spiritual sacred  Supernatural dimension 
 
Table 3 Types of sacred and categories 
 
 
 Dos and Don'ts at the Sacred space 
 
In his PhD titled Sacred Spaces and Sacred Places, Simmins (2011: 41-44) states 
that: depending on one's belief system, there are specific ways in which one is 
expected to behave. Some of these dos and don'ts are similar, while others differ 
vastly. For example, in Buddhism, the Buddhists need to remove their shoes from their 
feet when entering a sacred space. They are also not permitted to eat fish or meat, 
and lastly, they do not have to feel obliged to bow to the shrine. On the other hand, 
Hindus also must remove the shoes from their feet as they are not permitted to enter 
the inner sanctum with them, and they are not allowed to wear short pants or dresses 
and leather.  
In the Islamic Mosque, Muslims are not allowed to raise their voices, and they need to 
sit on the floor and take off their shoes. In the Jewish Synagogues, Jews are not 
allowed to take photos or use their mobile phones. They should not bring food into the 
50 
 
Synagogues, married women need to cover their heads, and the sitting arrangement 
is divided - men on one side, and women on the other. Christians need to maintain 
silence at the sacred place; men need to take off their headgear as a sign of respect, 
and the use of the camera must be discreet (Simmins, 2011: 41-44).  
Looking at how society conducts their lifestyles, one would ask if it is possible for 
people today to experience this same awe at the sacred space deemed by tradition to 
be holy. One would also ask if these spaces are associated with the human presence 
or if nature can speak to us unmediated by human intervention (Simmins, 2011: 43).  
 
African Traditional Religions (ATR) and the Catholic Church  
 
One cannot talk about sacred spaces without talking about African Traditional 
Religions (ATR). The believers of ATR think and experience African forefathers and 
mothers from previous generations. As much as there are other religions in Africa, 
ATR is found in all the indigenous groups, especially those who still live according to 
their traditional ways. However, there is no universal route to ATR, as there are 
different similarities between Africa's traditional beliefs. There is, however, no founder 
of the ATR as it has evolved through different centuries in Africa. There is also no 
sacred book or scripture; as a result, it is not documented. Instead, it is written in the 
people's hearts, history, and experiences and is passed through word of mouth 
(Bonsu, 2016: 112).  
ATR is often described as animism, paganism, and fetishism. For this reason, since 
the evangelisation in Africa, ATR has not been in the good books of the Catholic 
Church and other Christian denominations (Sourou, 2014: 142). However, there have 
not been accusations of ATR being deceptive or false. African Traditional Religions 
51 
 
have five essential parts: (a) beliefs: in God, spirits, witchcraft, or magic; (b) practices, 
ceremonies, and festivals, which include praying, sacrifices, offerings, rituals; (c) 
religious objects and places, such as Holy places, shrines, mountains, caves; (d) 
values and morals: in truth, justice, love, respect; (e) religious officials, being priests, 
rainmakers, ritual elders.  
These five essential parts of ATR are related to some in Christianity, especially 
Catholicism, because we belief in God, have ceremonies which we call Feasts, visit 
holy places like the ones documented in this research and many others such as the 
pilgrimage to Medjugorje and the Sanctuary of Our Lady of Lourdes. Christians have 
sets of values and morals that are guided by the ten commandments as set out in the 
bible and lastly, we have religious officials. The main point in ATR is the belief and 
worship of ancestors. It is these ancestors who act as mediators between humans and 
the Supreme Being. The same happens to us Catholics who believe the Virgin Mary, 
the Saints, Angels and Jesus are intercessors between us human beings and the God. 
Where ancestors dwell differs. Some are in caves, waters, or trees. Agreed upon ways 
to communicate with ancestors are through sacrifices using meat, the blood of an 
animal, and homemade beer (Bonsu, 2016: 114-117). In the history of religion, a 
sacrifice is done and interpreted in different ways depending upon the purpose of the 
ritual performed. For example, when the beer is poured on the ground, Africans 
communicate with their ancestors asking for blessings, good fortune, or sometimes 
showing gratitude. Practitioners of ATR beliefs among African groupings remain loyal 
to their ancestors, and their loyalty is expressed through their rituals. Africans are 
notoriously religious; they perform their beliefs by slaughtering animals, pouring 
traditional beer on the ground, or dancing (Buitendag and Manganyi, 2013: 1-7). 
52 
 
The question is: how do ATR and Christianity integrate? ATR is accommodated mostly 
in African Initiated Churches (AIC). Congregants in AIC remain Christian without losing 
their African identity, e.g., the Zion Christian Church (ZCC). ZCC, founded by Engenas 
Lekganyane after receiving a revelation from God, is based in South Africa and is one 
of the largest AIC with millions of congregations spread across many Africa countries 
and its headquarters are in Limpopo. What integrates it ATR and Christianity in this 
example: As much as it is Christian, it practises indigenous African music rhythm and 
dance as part of its worship. For instance, changing the rhythm of Western hymns into 
African rhythm and singing with the inclusion of hands clapping and singing in spiritual 
trance. Annually, millions of their congregations go on a pilgrimage during Easter 
weekend in Moria (also known as the Zion City) in Limpopo, South Africa. Congregants 
of the ZCC always wear the small, distinctive green felt and metal ZCC star badge. 
African Traditional Religions still exercise a strong influence over Africans, who are 
naturally religious (Buitendag and Manganyi, 2013: 1-7).  
What distinguishes Africans from other races is the rituals they perform. These rituals 
include, among others: the cult of death, passage to adulthood and relations with the 
spirits. Africans are also rooted in their dances, music, and prayers. The Catholic 
Church does not reject anything that is true and holy to the ATR; instead, the Church 
acknowledges the integration of these African dances and music in the Church, 
especially during the celebration of holy mass where Catholics would beat the drums, 
use musical instruments and dance. This gave birth to a blossoming of choirs in the 
Catholic Church (Sourou, 2014: 147). The church understood better the words of St 
Augustine that “he who sings prays twice.” 
“The Catholic Church more than realised that to want to separate the African man from 
his religious universe, from his religious roots was to replant a tree without its roots” 
53 
 
(Sourou, 2014: 147). This is because the African was born, lived, grew, and died in a 
religious cosmos and the handover of this to Christ was particularly delicate. Pope 
John Paul II stated that the "adherents of African traditional religion should therefore 
be treated with great respect and esteem, and all inaccurate and disrespectful 
language should be avoided" (Sourou, 2014: 147). It is important for African Christians 
to distinguish what is good in their spiritual roots and to make peace with them. Pope 
John Paul II further added that "it was only in this way that faith could become culture 
and touch all the sectors of life in Africa, since a faith that does not become culture is 
not fully accepted, not entirely thought out, not faithfully lived" (Sourou, 2014: 148).  
The relationship between the ATR and the Catholic Church has evolved significantly 
from when the missionaries first settled in Africa. It is through dialogues, research and 
inculturation that unity in Christianity and ATR can be achieved. Christians, especially 
Catholics, would benefit from this unity, especially after years of being resistant to it. 
To enrich the spirituality of this continent, African Christians can and must be African 
and Christian. This means we should continue going to our sacred places, believing 
in divinity, and celebrating our ceremonies.  
 
 
3.4 Pilgrimages  
 
Defining the term pilgrimage 
 
It is no longer easy to answer what pilgrimage is as opposed to in the past, and this is 
because there is no universally accepted definition of the term pilgrimage. This section 
is dedicated to unpacking the pilgrimage phenomenon. It is evident that depending on 
one's field of study; one’s definition differs, however, there will be some similarities in 
54 
 
definitions. These similarities will assist me in formulating a working definition that will 
be relevant to my study.  
Stoddard (1997: 42) agrees with Greenia (2014:8) that it is not surprising that there is 
no universally accepted definition of pilgrimage due to its complexity. Sykes (1982: 
776) defines pilgrimage as a journey to a sacred place as an act of religious devotion. 
Although this is a dictionary definition, it is evident that it is defined from a religious 
perspective. According to Brandon (1970: 501), pilgrimage involves three main 
aspects being a sacred place, the reason for the attraction of individuals to that specific 
sacred place, and the reason behind embarking on that particular journey, be it for the 
material benefit or spiritual reasons. From the above definitions of pilgrimage, the one 
common feature despite the field of study is that it is a journey to a sacred space. 
On the other hand, Roos (2006: 5-7) emphasises the importance of finding a 
pilgrimage definition that is not based on a particular faith or one that is not in 
contradiction with the faith-based pilgrimages. She further mentions that pilgrimage 
involves journeying in many different ways, be it physical motion or those that are not. 
Similarly, to the last part of Roos' belief in pilgrimage, Edith Turner specifically calls 
pilgrimage a kinetic ritual. She believes pilgrimages involve physical motion (Turner & 
Turner, 1978: xiii). This physical motion may be internal or external. Internal movement 
could be in a form of spiritual upliftment while external movement is traveling from one 
place to the other.  
 It is no doubt that pilgrimage is one popular concept in both society and religion. 
Pilgrimage is also featured in all religions in the world, particularly the most common 
five religions. The religions have high percentages of adherents namely: Islamism 
(22.5%), Christianity (32.8%), Buddhism (7.2%), Hinduism (13.8%), and Judaism 
55 
 
(0.2%) (Collins-Kreiner, 2009: 437). Pilgrimage is defined as "a journey resulting from 
religious causes, externally to a holy site, and internally for spiritual purposes and 
internal understanding" (Barber, 1993: 1). Equally, Stoddard's defines pilgrimage as 
"an event consisting of longer than local journeys by numerous persons to a sacred 
place as an act of spiritual devotion" (Stoddard, 1997: 49). Thus, according to Barber 
(1993:1) and Stoddard (1997:49), pilgrimage is a sacred journey. My definition of what 
I thought pilgrimage is when I started this study is closer to this definition, but the 
question remains; is that all there is to it?  
Eade and Albera (2016:1) disagree with Barber (1993: 1) and Stoddard (1997: 49), 
and instead, they emphasise that pilgrimage is associated with religious beliefs and 
non-religious beliefs, such as visiting natural heritage sites, including Mount Kailash 
Kora in China and Rila in Bulgaria. This conception brings up a conversation about 
secular pilgrimage.  
The term secular pilgrimage is used often; however, there are many internal 
contradictions, which are rarely solved or explained in the study of pilgrimages 
(Margry, 2018: 15). Hyde and Harman (2011: 33) believe that more research needs to 
be conducted pertaining to the meaning of tourists' travel to understand their 
motivations and experiences. They agree that secular pilgrimage is essential, although 
it is under-researched in the tourism industry. Hyde and Harman (2011: 33) conclude 
by saying that in religious pilgrimages, motives are well documented and clearly 
stated, whereas little is known of the motives for secular pilgrimage.  
Nthoi (2006: 12), on the other hand, brings in a very different perspective into the 
definition of pilgrimage. According to him, pilgrimage can be defined as looking into 
the services and goods offered at a sacred place and what initially attracts pilgrims to 
56 
 
this place. He further states that ideas people have when they visit such places 
ultimately make them what they are. Nthoi's (2006:12) definition of pilgrimage agrees 
with what Hyde and Harman (2011:33) said regarding tourists' motives and 
experiences in a secular pilgrimage that the motives are not well documented as 
opposed to religious pilgrimages.  
On the other side of things, Turner and Turner (1978:14) believe that pilgrimage is 
rooted in the fact that it involves a journey from one place to the other and returns as 
transformed beings. This journey is from home to the sacred place, and often they do 
not return home as they were when they left. This change could be both spiritual and 
physical or either of the two.  
To complete this study, my working definition of pilgrimage draws on: that of Turner 
and Turner (1978: 14) and Nthoi (2006:12). I define pilgrimage as a journey from one 
place (home) to another (sacred place) where pilgrims return as transformed beings. 
There are goods and services offered to pilgrims at these sacred places, which attracts 
them to this sacred place.  
 
 
Elements and motives for going on a pilgrimage 
 
My formulation of the above definition is primarily influenced by the four elements and 
reasons one considers when talking about pilgrimage: person, text, movement, and 
place. For pilgrimages to occur, there need to be persons undertaking this journey; 
these persons are called pilgrims. Despite their reasons for going on a pilgrimage, 
anyone who visits a pilgrimage site is a pilgrim (Stoddard, 1997: 46). In contrast, du 
Plooy (2016: 135) underlines that there is no consensus about what constitutes a 
pilgrim. She further explains this by saying that although secular journeying may not 
57 
 
be religious, it could be sacred, transformational, and meaningful. It is for this reason 
that it is considered a pilgrimage.  
Texts may be written or told. These texts assist pilgrims in guiding what happens at a 
sacred space or providing direction on how to get to that place (Eade and Sallnow, 
1991: 9). The unwritten texts include communication from invisible powers whom it is 
believed provide blessings. These invisible powers are ancestors, supernatural 
powers, or the divine, and it is crucial to have borders between the seen and the 
unseen realms of reality (Hellman, 2019: 56). In the context of this study, it is the 
unwritten texts that take precedence. This is seen in how my pilgrims connect with 
God, the Virgin Mary, and the angels when they are at these sacred places. The 
unwritten texts also include oral tradition where information is shared through word of 
mouth from one generation to the other.  
The third element of pilgrimage is movement. This is the movement of persons from 
one place to the other. However, there is a debate on the minimum distance required 
for the movement to be termed as one element of pilgrimage. Stoddard (1997: 43) 
believes that if all movements to sacred spaces, regardless of how short they are, are 
elements of pilgrimages, then one does not need to worry about the distance travelled. 
This movement could also be internal and not necessarily physical. Internal movement 
can be in the form of meditation or spiritual upliftment. The unfortunate part about 
internal movement is that it cannot be seen with our naked eyes, it is rather felt.  
It is pretty evident that reasons for embarking on a pilgrimage differ from person to 
person. Although they may visit the same sacred place, their reasons are likely to vary. 
A pilgrimage needs to be to a specific place, site, or location (du Plooy, 2016: 133). 
This place is usually regarded as sacred. However, Stoddard (1997: 46) emphasises 
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the difficulty in saying which place is sacred and which one is not. This is because 
there is no inherent characteristic at a place or site that reveals its divine attributes.  
Although there may be one purpose for the entire group to embark on a pilgrimage, 
there is a high possibility that individually, pilgrims have their own personal reasons 
for embarking on that particular pilgrimage. Collins-Kreiner (2009: 439) believes that 
pilgrims undertake pilgrimages to sacred spaces to execute essential religious duties, 
to be religiously worthy, to make vows, or to improve their chances of salvation. Other 
reasons include inner peace, spiritual fulfilment, faith exploration, personal fulfilment, 
religious participation, and congregational togetherness. Collins-Kreiner's (2009:439) 
point of reference is sacred even though his work and speciality is from a Geography 
perspective. It is quite interesting to learn that scholars do not only use their field of 
study when writing about pilgrimages. Could there be other scholars who are using 
this approach except him? We will learn more about that as the study unfolds.  
According to du Plooy (2016: 133-134), reasons for embarking on a pilgrimage include 
healing and performing rituals, sight-seeing, religious purposes, or sometimes it is just 
obligatory. Roos (2006: 5-7) also emphasises the healing part. She argues it is not 
only the physical healing that makes people visit pilgrimage sites but also spiritual 
healing which makes participants whole again. Roos (2006:5-7) further argues that 
going on a pilgrimage may also be a calling for some people. That is when one would 
say, "something made me go" or "I felt I had no choice" (Roos: 2006: 5-7). Nthoi (2006: 
84) further emphasises that by stating, "Pilgrims undertake pilgrimage because there 
is a reason to seek communion with the pilgrimage deity”" (Nthoi, 2006: 84). This 
calling phenomenon to pilgrimages is often challenging to explain to the next person 
because it is very personal and only felt by that particular person.  
59 
 
Stoddard (1997: 56) gives some of the reasons people take religious pilgrimages. 
These reasons include: (a) requesting a favour, (b) to offer gratitude, (c) to fulfil a vow, 
(d) to express penitence, (e) to meet an obligation, (f) to gain merit and salvation.  
Nthoi (2006: 84-85) further agrees with Stoddard (1997:56). However, he divides these 
motivations into two: spiritual motivations and materialistic motivations. According to 
Nthoi (2006: 84-85), spiritual motivations include finding salvation, seeking penance, 
good health and requesting strength. Materialistic motivations include the desire for 
wealth and power. As stated above that according to Nthoi (2006:85), reasons for 
embarking on pilgrimages may either be for spiritual or materialistic purposes. This 
brings into discussion the difference between pilgrimage and tourism, which comes 
down to one's reasons for undertaking that journey. The same journey for one person 
may be a pilgrimage, while for another, it may be tourism (Collins-Kreiner, 2009: 441).  
The term pilgrimage is often used in a spiritual context to describe a journey to either 
a shrine or a sacred place. In contrast to that, tourism is associated with a journey one 
generally takes for pleasure; however, tourists can still journey for spiritual reasons 
(Collins-Kreiner, 2009: 441). 
Nicolaides (2016: 14) states that religion and tourism are complementary concepts 
and are closely related. However, Eade and Albera (2016: 12) bring into conversation 
the concept of religious tourism. They allude that religious tourism can be better 
understood as new practices that transform modern-day religion, such as pilgrimages 
to Jerusalem or the Vatican for Christians and the Hajj to Mecca for Muslims. Religious 
tourism will be discussed further in the formal and popular pilgrimage section.  
 
60 
 
What makes a pilgrimage a pilgrimage, and how is it classified?  
 
Du Plooy (2016), Stoddard (1997) and the Turners (1978) emphasise the importance 
of the characteristics of pilgrimage. The previous section discussed the motives and 
elements of pilgrimage. There are similarities between the motives, elements, 
characteristics, and classifications of pilgrimages.  
The first characteristic of pilgrimage is place. This is similar to one of the elements of 
pilgrimage which were discussed in the previous section. According to du Plooy 
(2016:147), a pilgrimage journey must be to a site, place, or space. However, the 
sacrality of this place becomes difficult to identify because there is no inherent 
characteristic at a place or site which makes it divine (Stoddard: 1997: 46). Secondly, 
there should be a purpose or mission for undertaking that particular journey. It is clear 
that everyone has a purpose when journeying, although the reasons might differ from 
person to person, as already stated in the motives sections.  
Thirdly, it should be a lengthy and challenging journey. Du Plooy (2016: 147) agrees 
with the Turners (1978: xiii) that a pilgrimage centre needs to be out there and to an 
unfamiliar place. However, the pilgrimage can be spiritually lengthy and difficult 
especially when a pilgrim has so much inner work to do. Similarly, it can also be difficult 
even if it is to a familiar place. Lastly, it should be transformative. Once again, du Plooy 
(2016:147) agrees with the Turners (1978: 14) that pilgrimage is a transformative 
process where one returns as a changed being.  
Likewise, Stoddard (1997, 57) has classified pilgrimages into seven categories that 
directly speak to the elements and characteristics. For example, pilgrims are often 
obligated to travel a long distance. The first classification is the length of the journey, 
be it a local, national, or international journey. The second classification is the 
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frequency of the pilgrimage event, whether it occurs annually, seasonally, or rarely. 
The third one revolves around the pilgrimage route taken, and the fourth one is the 
pilgrimage centre's location. This location is usually not within where pilgrims reside.  
The fifth one is the importance of pilgrimage. Be it in a group or individually, pilgrims 
always have a motive for journeying, which makes their pilgrimage important. The sixth 
is the motivation of pilgrims. Pilgrims need to be motivated to be part of the pilgrimage 
and not feel forced. Lastly, Stoddard (1997: 57) talks about the characteristics of the 
pilgrims. Depending on the pilgrimage, there are often set standards or rules that 
pilgrims need to abide by before journeying, including the dress code. In addition, 
codes of conduct apply during the journey, and certain pilgrims may need to comply 
with rules upon their return.  
 
Seven characteristics of pilgrimages 
 
According to Greenia (2014: 18-23), there are seven complementary aspects to 
consider when talking about pilgrimages. The first one is about the belief in the 
transcendent. This implies that there is a greater or higher power than the individual 
themselves and his or her community. This belief in a higher power is one of the pillars 
of both the ATR and Christianity. The second aspect has to do with the engines of 
memory. "Bands of travellers find much of their essential camaraderie in the assurance 
that they will agree on fundamental principles and beliefs, a moral convergence which 
produces an unaccustomed tranquillity and trust among travellers who are otherwise 
strangers" (Greenia 2014: 20).  
The third aspect revolves around the ability to resist time itself. This is when pilgrims 
choose to live temporarily beyond time by following the pilgrimage programme and not 
62 
 
even being aware of time. It usually happens sub-consciously where pilgrims are so 
immersed in the pilgrimage that at point, not even time matters. The fourth aspect is 
the surrender of self. Pilgrimage requires one to surrender individualism in order to 
participate as a pilgrim actively. The spirit of oneness is what guides us. One's social 
status, profession, gender, etc., does not matter.  
The fifth aspect revolves around performance without pretence. One needs to put 
aside their social roles when they embark on a pilgrimage as they have boundaries on 
how one should dress, speak, or interact with others. These social roles include being 
a mother, a nurse, a nun, etc. The sixth aspect is body-centred enterprise. "The 
physical gesture writ large and choreographed on a finite terrain that emulates the 
cosmos" (Greenia 2014: 22). Finally, the seventh aspect is the incompleteness of the 
pilgrimages. Pilgrims are never satisfied and often feel like they have not exhausted 
their experience; they feel like they can still do more.  
 
Formal and Popular pilgrimage  
 
There are several ways in which types of pilgrimages are classified. For example, 
Collins-Kreiner (2009: 439), classifies them into two types, namely: the formal and the 
popular pilgrimage. Margry (2018: 30) and du Plooy (2016: 136-137) classified them 
as secular and religious. On the other hand, Roos (2006: 82) identifies the types of 
pilgrimage as pilgrimage of veneration, pilgrimage of penitential, pilgrimage of barter 
and pilgrimage of healing. For the purpose of this study, I use the classifications of 
Collins-Kreiner (2009), Margry (2018) and du Plooy (2006) interchangeably where 
formal and religious pilgrimages are to those to centres where the emphasis is put on 
religious activities, while popular and secular pilgrimages are not too specific religious 
sites.  
63 
 
Du Plooy (2016: 135-139) classifies pilgrimages into two: religious and secular 
pilgrimages. Terminologies used by her and Collins- Kreiner (2009: 439) are different; 
however, the meanings and explanations remain the same. Du Plooy (2016: 135-139) 
states that although secular pilgrimage may not be religious, it could be sacred. It is 
for this reason that secular pilgrimages can be seen as non-confessional pilgrimages. 
She emphasises that religious pilgrimages are specifically for and to religious 
destinations. She further makes an example of the pilgrimage to Lourdes in France. 
This type of journeying is taken at a certain period of time and usually by a group of 
people.  
In the formal and religious pilgrimages, the rituals performed in those centres are 
formal and, as such, there are protocols observed when performed. More often than 
not, this type of pilgrimage's primary purpose is to improve the chances of salvation 
and gain religious merit. The popular and secular pilgrimage on the other hand is the 
opposite of formal pilgrimages These types of pilgrimages are non-religious and non-
denominational.  
The travel and tourism sector has been dominant in benefitting from pilgrimage 
destinations globally. These are not just those organised by religious establishments, 
such as Mecca, Amritsar, Varanasi, and Lourdes. There are also places associated 
with different cults usually categorised as new age, alternative or spiritual. At times, 
some are classed as death and suffering journeys, such as military cemeteries in 
Flanders and Gallipoli or the death camps in Poland and with celebrities, such as Elvis 
Presley and Jim Morrison. The relationship between tourism and pilgrimage has 
resulted in the development of new religious and non-religious sites. It also created 
new routes and the development of traditional routes such as the Camino to Santiago 
de Compostela (Eade, 2020: 1-2).  
64 
 
Eade and Albera (2016: 12) talk about the concept of religious tourism, which is the 
visits to important religious places. Pilgrims travel to these places to meet both their 
spiritual and religious needs. The very most common form of religious tourism includes 
visits to religious shrines such as to The Dome of the Rock in Jerusalem, Kumano 
shrine in Japan, Holy Hill - Basilica and National shrine of Mary in the United States, 
etc. (Rot, Mikinac, and Bogdan, 2014: 81). The question that remains unanswered 
then becomes, is religious tourism a form of pilgrimage, or is pilgrimage a form of 
religious tourism? The answer is that pilgrimage is an umbrella term used to define 
travelling to sacred places for varied reasons; as a result, religious tourism is a form 
of pilgrimage.  
 
3.5 Conclusion  
 
The concept of pilgrimage was discussed, looking into the elements, classification, 
types of pilgrimage and what Victor Turner says about liminality and communitas. Its 
definition is very much contested; hence I formulated one that is accommodating to 
the contents of my research study. The definition which I formulated has similarities 
with definitions from other scholars. Most importantly, this definition has the important 
components of pilgrimage being transformation, place, movement, and person.  
The Virgin Mary plays a crucial role in religious tourism. However, there is not much 
written about Marian Shrines in Southern Africa, which makes this study significant the 
way it is. It is essential that pilgrims respect and honour the sacred spaces.  
 
 
65 
 
Chapter 4:  Through an eye of a pilgrim and a researcher   
 
4.1 Introduction  
 
After collecting data from my participants through informal conversations, semi-
structured interviews, and participant observation, I realised I had answered all my 
research aims and objectives. When I conducted my interviews, the questions I asked 
were also formulated in a way that does not deviate from my primary purpose for 
conducting this study: to understand why pilgrims journey to these Marian Shrines. 
These interviews spoke directly to the material I had in the literature review and 
research process.  
The first aim was to explore the concept of pilgrimages and how they are undertaken. 
This was achieved in the literature review where I discussed pilgrimage as a 
phenomenon and further analysed the elements of pilgrimage, the characteristics, and 
the classification of pilgrimages. The second aim was to document the experiences of 
pilgrims who undertake pilgrimages to Marian Shrines. These experiences were 
gathered through interviews, informal conversations, observation, and participant 
observation. Lastly, these experiences were analysed and interpreted using different 
themes that I formulated.  
The third aim was to discover the reasons for embarking on pilgrimage journeys to 
Marian Shrines. This was done in a two-fold manner: firstly, pilgrimage studies 
literature was reviewed in order to discover why pilgrims in general journey to sacred 
spaces, and this was completed using academic books, journals, and articles. The 
second part in discovering why pilgrims journey to Marian Shrines was achieved 
primarily through the conversations I had with my research participants as part of 
66 
 
formal and informal interviews. In these conversations, I wanted to understand why 
they journey to these specific Marian Shrines.  
The fourth and last aim of this study was to explore the history of these Marian Shrines. 
This was achieved through the section on Marian Shrines in the literature. Here I 
discussed the different Marian shrines, their formation/apparition and the pilgrimages 
taken to these shrines. The information about the three shrines was obtained from the 
literature as well as from research participants.  
In my previous chapters, I defined pilgrimage as a journey from one place (home) to 
another (sacred place) where pilgrims return as transformed beings. There are goods 
and services offered to pilgrims at these sacred places, which often attract them to 
these sacred places. Going on a pilgrimage is different from waking up and going to 
Church every Sunday because it usually requires intense preparation. Instead, 
pilgrims go to an identified sacred space, which is often a di place. From the 
observations and conversations, one can conclude that this definition speaks directly 
to my research participants. They leave their everyday life to get to the sacred space 
for a specific reason and return feeling different, especially spiritually. Speaking of 
going to a faraway place and spiritual transformation, Edith Turner in Turner and 
Turner (1978: xiii) calls pilgrimage a kinetic ritual. This simply means it involves 
movement, be it physical, emotional, spiritual, or otherwise, which is equally a 
transformation of a pilgrim.  
The analysis and interpretation of the data collection are discussed in the next sections 
of this chapter using different themes. Looking at the nature of my study, analysing my 
data and interpreting it through themes is the best way to present my data to the reader 
to make it understandable. These themes were identified looking at the data which 
67 
 
was collected and the data in the literature review. The following sections discuss the 
data through my eye as a pilgrim and as a researcher.  
 
4.2 Physical versus Radio Pilgrimage: Where is the temple?  
 
Due to the global Covid-19 pandemic in 2020 – 2021, border posts between Lesotho 
and South Africa were often closed during the more severe levels of lockdown, and 
there were no church gatherings during such times. As a result, the Archdiocese of 
Maseru had a radio pilgrimage to Ngome Marian shrine through Radio Maria Lesotho 
on 18th July 2020 from 8:00-20:00. Radio Maria is a Catholic parish radio station 
founded in 1983. Listeners across Africa and even beyond tune in. Radio Maria 
Lesotho is one of the many Radio Maria stations, and it broadcasts in Sesotho. For 
this reason, Basotho feel like they are in the Church even during these challenging 
times of Covid-19 as they have daily Mass and different prayers. Over and above 
everything, they get to learn about the functionality of the Church through various 
programmes.  
Radio Maria Lesotho celebrates Mass every morning at 10:00, an event I seldom 
missed. On one good morning, before the Mass began, the radio presenter announced 
that there will be a pilgrimage to Ngome via Radio Maria, and she read all the details 
pertaining to the pilgrimage. I heard this announcement exactly two weeks before the 
actual day of the pilgrimage. That was a eureka moment for me as I quickly jumped 
and told my mother about it. I explained to her why I am so excited and how this 
pilgrimage could and would benefit my study. I decided that I would be part of this 
pilgrimage both as a researcher and as a pilgrim. It was almost a year since I last 
68 
 
journeyed to Ngome. She then said she would like to join the pilgrimage because she 
has never been on one before.  
I could not believe my ears when she said she would like to participate in this 
pilgrimage. This is because my mother is Catholic; however, she does not go to 
Church. She always complains about the unfavourable weather whenever I asked that 
we go to Church together. Either it was too hot or too cold for her. Equally, she has 
never been to Ngome before, but to my surprise, she wanted to journey with me on 
this day. In my observation, my mother's reaction speaks to what Roos (2006: 7) said 
about going on a pilgrimage that it is more of a calling; hence one would say, 
"something made me go". Knowing her as someone who always has excuses not to 
go to Church or attend any pilgrim, something definitely made her attend this 
pilgrimage. It could have been the fact that she wanted to support me, or there may 
have been a spiritual reason for her to attend this radio pilgrim.  
In our pre-liminal stage, my mother and I both agreed to prepare for this pilgrimage by 
praying the Sacred Heart of Jesus Novena and placing our intentions. We believe it is 
through the Sacred Heart of Jesus that our intentions and prayers will come true. Most 
people do the St Jude Novena because he is a patron saint for desperate cases and 
lost causes. It was during this pre-liminal stage that we prepared for the journey we 
were about to embark on. We entered a separation stage, and this was seen in our 
Novena prayer. We did the Novena together every night at 20:00, nine days leading 
up to the radio pilgrimage. As the number 9 symbolises perfection and completion, so 
is the number of days to pray a Novena.  
Come the day of the pilgrimage; we were mentally and spiritually ready for this 
journeying. This was seen in how we were preparing ourselves that morning. We woke 
69 
 
up earlier that Saturday to clean the house and prepare breakfast. We agreed to set 
up an altar in her bedroom to avoid disturbances from other family members who 
would not join us. We covered her headboard with a white cloth and placed two 
candles on it together with the bible, the prayer book, and my sodality book. Between 
the candles, we placed a white plastic cross and two rosaries next to it. The one 
Rosary was snow-white while the other was sky blue. My mother was equally excited 
about this pilgrimage just as I was, and we both did not know what to expect, mainly 
because she had never attended a pilgrimage before, and I had never attended a radio 
pilgrimage before. As Beckstead (2010: 387) said, when one journeys on a pilgrimage, 
the journey is oriented towards an unknown future.  
In the studio, there was a group of fewer than 15 pilgrims gathered. These pilgrims are 
part of the Maseru Archdiocese committee that organises the Ngome pilgrimage. They 
were people from various sodalities within the Church, such as the Immaculate 
Conception of Mary, St Anne, and Priests. They were leading this pilgrimage during 
different sections according to the programme. The pilgrims who were listening to this 
pilgrimage and journeying spiritually from their homes were asked to have their 
Rosary, bible, and any other Catholic book of their choice. The pilgrimage was not a 
physical one, rather a spiritual one via radio Maria. Two to three people (pilgrims) at a 
time were leading the pilgrimage to guide the listener-pilgrims at home.  
As the people in the studio were leading, the pilgrims had to visualise and spiritualise 
everything as it happened. We visualised our arrival at the Church carrying our bags, 
and everyone was excited about going on this pilgrimage. Initially, pilgrims were asked 
to dress in their Sesotho attire (Seshweshwe, Seanamarena, Mokorotlo) as it was the 
theme for the day. Seshweshwe is a printed, dyed cotton fabric used in Southern 
Africa, particularly in Lesotho, to design traditional dresses and formal shirts. 
70 
 
Seanamarena is a sought-after Basotho blanket. The word Seanamarena means "to 
swear by the Chiefs'." Seanamarena has a collection of different famous "poone" 
(maise) design with its corncob motif.  
In the Basotho culture, the corncob is a symbol of fertility and wealth. Mokorotlo is a 
traditional sweet-grass woven Basotho hat that appears on the Lesotho national flag 
and Lesotho license plates. The design of this traditional hat is believed to be inspired 
by the conical mountain called Mount Qiloane. Seanamarena, Mokorotlo and 
Seshweshwe are worn on special Basotho celebrations such as weddings, traditional 
feasts, or distinctive church gatherings.  
Figure 4 below shows Seithati wearing her Basotho blanket and a Basotho hat.  
 
                                 Figure 4 Seithati wrapped in her Seanamarena and Mokorotlo  
My mother and I were just dressed in our comfortable clothes, not necessarily the 
Sesotho attire. My traditional attire was in Bloemfontein because that is where I reside 
on a full-time basis. My mother wore her casual clothes because in between the breaks 
of the pilgrimage, she went to take care of her crops and feed her chickens. As much 
71 
 
as she was entirely devoted to this pilgrimage, she still had to take care of some of her 
daily activities. She has a unique way in which she waters her crops and feeds her 
chickens. As a result, she prefers doing it herself. The reason for this is because she 
breeds and sells broiler chickens, so she takes care of them in a particular manner.  
Is it really possible to leave the everyday life and enter into the sacred? Can a pilgrim 
just for that day not do anything that is part of their everyday life and only focus on the 
journeying? I do not think so. Spiritually and mentally, yes, one can condition 
themselves that they are journeying however, there are other things that exist in an 
everyday life that still need to take place like quenching my thirst, eating, my mother 
watering her crops, feeding her chickens and something as simple as breathing. The 
everyday life still needs to continue besides one going on a pilgrimage.  
Back to the studio, visually, we (pilgrims) arrived at the Church, the transport arrived, 
and we got in the minibuses. Just before we drove off, we prayed for a safe pilgrimage. 
Stoddard (1997: 46) and du Plooy (2016: 135) talk about persons being an element of 
pilgrimage. Here we see people (pilgrims) journeying visually to Ngome. There is also 
movement that comes into conversation. The only difference is that this movement is 
not physical however, it is spiritual. As Stoddard (1997: 43) had alluded, movement 
can also be internal and not necessarily physical.  
We then drove off and started singing Marian hymns. When we got to the border post, 
we got out to get our passports stamped, and we continued journeying. Along the way, 
we were praying the Rosary with all its five decades and four mysteries and singing 
the Marian hymns. One mystery of the Rosary takes about 20-30 minutes. My mother 
was holding the snow-white Rosary sitting on the edge of her bed with a pillow 
supporting her back. In contrast, I held the blue Rosary and was kneeling. The Rosary 
72 
 
prayer is exceedingly long, mainly because we prayed all the four mysteries, so she 
cannot kneel for an extremely long time since she is in her early sixties.  
We prayed out loud together with the pilgrims in the studio. During this time, both her 
and I were concentrating on the beads of the Rosary and praying. When it comes to 
singing the hymns, I had to assist my mother in locating them in the hymn book while 
I sang them from my heart. As I am in the Children of Mary sodality, it is normal for me 
to sing the hymns from the heart. While we sang, we both stood up and danced to the 
tune of the Marian hymns. This dancing talks to what Edith Turner in Turner and Turner 
(1978: xiii) call a kinetic ritual. We were actively using our energy.  
When the hymns got to the chorus that said "Laudate Mariam," which translates "we 
praise Mary," we both raised up our arms and swung them side-ways. We were smiling 
as we sang Laudate Mariam; it was as if the Virgin Mary is with us, and we can see 
her in the room. In between the singing and praying, the vehicle would stop at different 
towns for a comfort break. Taking a comfort break is one of the activities that happen 
in our everyday lives, so it is not possible to entirely leave our everyday lives.  
During these breaks, the radio presenter would ask the pilgrims to call and say how 
they feel about the pilgrimage. Most pilgrims called to say they have never physically 
been to Ngome; however, they are excited about this pilgrimage. In the words of one 
caller, she said, "ke thabile hona hoo ke sa tsebeng ke iketseng", which means "I am 
overjoyed." The other one called and said "Re ditabarnakele" meaning "we are the 
tabernacles."  She was using the words of the Virgin Mary, who said we should 
address her as the Tabernacle of the Most High.  
When Stoddard (1997: 57) classifies pilgrimage, he says there should be a route 
taken. When going to Ngome, we must first stop by Inkamana. We then got to 
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Inkamana. Physically, it takes about 6 hours to get to Inkamana; however, spiritually, 
we got there in less than 3 hours. Inkamana is a place where Sister Renolda lived 
when the Virgin Mother visited her in a series of apparitions. We got out of the vehicle 
and went to greet the Virgin Mary at her statue. Figure 4 below shows a Marian shrine 
in Inkamana. It is customary to go to the shrine and greet the Virgin Mary using 
different prayers.  
 
                                                               Figure 5 Virgin Mary in Inkamana 
                                                                 
 
We did the Hail Mary prayer and the Lord's Prayer.  
Hail Mary, full of grace, the Lord is with you. Blessed are you amongst women 
and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for 
us sinners, now and at the hour of our death. Amen. 
We then proceeded to the Church, where we celebrated the Holy Mass. My mother 
was still seated on her bed by this time, and I was sitting on the chair. We both 
celebrated the Holy Mass in silence because we know and understand its significance. 
74 
 
When the Mass ended, the programme director explained to us that the next phase is 
where pilgrims will go into the chapel to see the tomb of Jesus. I explained to my 
mother what the tomb of Jesus looked like in the chapel. I even showed her some 
pictures that I had taken previously when I went on this pilgrimage.  
In this chapel, we each had to make our individual prayers reflecting on the pain felt 
by Jesus when He died for our sins on the cross. These individual prayers were done 
by touching the body of Jesus and bowing down to it while praying. Similarly, it is 
during this time that some pilgrims become emotional and end up crying while praying. 
At this point, seeing how emotional people get when they pray and touch the body of 
Jesus, it is evident that this is a formal/religious pilgrimage. 
Collins-Kreiner (200: 439) and du Plooy (2009: 137) a formal/religious pilgrimage as 
one where emphasis is put on religious activities. The act of praying to the body of 
Jesus is religious to us Catholics and to the Christian population at large. In the same 
breath, reasons for this pilgrimage are also evident. They range from religious 
participation, spiritual fulfilment, finding salvation, seeking penance, offering gratitude, 
and fulfilling a vow.  
Figure 5 below shows Portia touching the body of Jesus on his feet while praying. 
Permission was granted from Portia to use this picture in this research.  
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                                                               Figure 6 The tomb of Jesus in Inkamana 
                                                               
By this time, the mood was that of adoration both in the studio and at home. The 
religious hymns that were being played were slow and harmonious, which 
automatically tuned you as a pilgrim into silence. Personally, I was reflecting on my 
life and praying for inner healing. My eyes were closed, and I could see myself enter 
the chapel, kneel down beside the tomb, and pray. My mother never shared with me 
what she was reflecting on, and I never asked either, because this was quite personal. 
She, however, shared with me that this was an intense experience for her and that 
she left all her burdens on the tomb. A hymn played at the end of this session, then 
we were told that we are going back into the vehicle, and all roads lead to Ngome as 
Inkamana is the first stop for pilgrims who are journeying to Ngome.  
The one difference I spotted as someone who has physically been to Ngome more 
than once was that after the session in the tomb, pilgrims were not taken to the 
graveyard where Sister Renolda was buried. In the physical pilgrimage, we went to 
her grave. Walking to sister Renolda's grave is a 15-20 minutes' walk still in Inkamana, 
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and this walk is done reciting the Rosary prayers. When we get to the grave, a brief 
history is given about who Sister Renolda is and her encounters with the Virgin Mary. 
This history was given by one of the members of the Friends of Ngome movement 
who was also a fellow pilgrim with us. Eade and Sallnow (1991:9) talk about texts as 
an element of pilgrimage. They indicate that these texts may be written or told and 
here we see the Friends of Ngome giving us pilgrims the history of Sister Renolda and 
her encounters with the Virgin Mary. These are the told texts which Eade and Sallnow 
(1991:9) were referring to.  
Sister Renolda's grave has different rosaries draped over the simple cross headstone 
because pilgrims would go and leave their rosaries there as a gift to Sister Renolda. 
Firstly, there was a prayer we did praying for Ngome to be recognised by the Vatican 
as an International shrine and secondly, for Sister Renolda to be made a Saint. There 
are different procedures and criteria that need to be followed for a shrine to be 
recognised by the Vatican. The procedures and criteria were discussed on page 58 of 
this research paper. After the prayers, pilgrims would individually touch the gravestone 
and have their personal prayers and petitions. 
Figure 6 below show the different gifts which the pilgrims presented to Sr Renolda's 
gravestone. These gifts range from rosaries to flowers. Figure 7 below shows the gifts 
and the pilgrims touching the grave of Sr Renolda as they have their individual prayers. 
The faces of those pilgrims were cropped-out because permission was not granted to 
use them.  
 
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 Figure 7 Sr Renolda"s grave with gifts 
Figure 8 Pilgrims praying at Sr Renolda's grave 
 
   
In addition, Inkamana has an office where pilgrims can go buy the different 
sacramental. Some pilgrims buy rosaries, scapulars, rings, incense, salt etc. I 
remember the last time I bought three pictures: one of Pope Francis, the second one 
is of the Virgin Mary, and the third one is that of Sister Renolda. I placed them on the 
wall of my bedroom in Bloemfontein, and I love them so much. I have a special 
relationship with Mother Mary. I often have conversations with her looking at her image 
on my wall.  
Only after all the purchasing, pilgrims back to their vehicles, and vehicles leave 
Inkamana for Ngome, the pilgrimage continues. On the radio pilgrimage, however, the 
radio presenter played Marian hymns and allowed the callers to phone in to have a 
short conversation about how they were feeling about the pilgrimage. My mother and 
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I were having a conversation at this point about what was coming up for us. She 
expressed that this pilgrimage is an uphill journey. In her own words, she said, "leeto 
lena le moepa, lea nyolosetsa." She further said:  
“kea ipotsa ha le le boima re le nka ka moya, na le boima ha kae ha motho a 
ikisa ka mmele.”  
This simply means she wonders if it is this heavy over the radio, what now when it is 
a physical pilgrimage. Du Plooy (2016: 147) and the Turners (1978: xiii) agreed that 
pilgrimage need to be challenging. This is the challenge that my mother was 
experiencing, and it was a spiritual challenge for her. I am no expert of challenges, 
however, I can only how she was feeling being someone who hardly ever goes to 
Church and as someone who has never been on a pilgrimage before. After the intense 
session in the tomb, one cannot help but think of how challenging this was for her.  
We were singing to the hymns and clapping our hands in between our conversations 
and the phone calls kept coming through in the studio. We, however, did not call the 
radio station. Pilgrims who called said that although they have not physically taken this 
pilgrimage, they feel as though they have been there before. Some called and said 
this is reflective for them because they have journeyed physically, and they could 
easily picture everything as it was narrated. One caller said:  
“Nna se ke tswa Ngome ka makgetlo mme ha bo Mme ntse ba toloka 
diketsahalo, ke hopola hantle hore sebaka seo se jwang le hore ke ne ke ikutlwa 
jwang ka tsatsi leo.”  
The above words when translated mean she has been to Ngome a couple of times 
physically and as the program directors are narrating the proceedings, she remembers 
clearly how that place looks like and how she felt when she was journeying. These 
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were the same views I felt too, as someone who has been to Ngome a couple of times. 
I was also able to spot differences between the physical and the radio pilgrimage.  
Since it was during lunch hours, my mother then stepped out of the room to feed her 
chickens and get them some water. During this time, calls kept coming through in the 
station, and pilgrims were conversing with the presenter. The researcher in me did not 
leave the room, not that I had any reason to go outside anyway. Instead, I kept 
documenting the highlights of this pilgrimage. I was making my notes and reflections 
both for my research and personal reasons. The pilgrims who were leading this 
pilgrimage in the studio were on a lunch break, and it was only the radio presenter on 
air. My mother then walked in with our lunch, which was being prepared by my cousin-
sister, who was not part of the pilgrimage. During our lunch, my mother was telling me 
that two of her chickens look ill. They don't eat like the others, so she put them aside 
and prepared some home remedy for them.  
About 30 minutes later, the presenter announced that we are approaching Ngome, 
and we should get ready to greet the Virgin Mary. I showed my mother the pictures of 
what Ngome looks like, and for someone who loves nature, she was immediately 
drawn to this place. I explained to her where the shrine is and that it needs to be 
respected. My mother then said as someone who is often ill, she would heal instantly 
if she stayed in Ngome. Put in her own words, she said: "kore motho ha ka dula Ngome 
a ka fola hang hang." This means that she saw Ngome as a place of healing for her. I 
also told her that when the Virgin Mary appeared to Sister Renolda, she said she 
should be addressed as The Tabernacle of the Most High. For this reason, at Ngome, 
Mary is referred to as The Tabernacle of the Most High. Du Plooy (2016: 147), Brnadon 
(1970: 501) and Stoddard (1997: 46) made it clear that a pilgrimage must be to a 
place, site, or space. Ngome in this context is place, particularly a sacred space.  
80 
 
Figure 8 below shows an entry sign to Ngome. It is the first sign that one sees as they 
enter the environment.  
 
Figure 9 Entry to Ngome 
                                                               
We arrived in Ngome and the program director asked that we prepare ourselves to 
greet Mother Mary. The environment here is very welcoming and already sets the tone 
of what this place is. There is so much tranquillity that one can even hear the sounds 
of the birds chirping and the gentle swishing sound of green leaves in the trees. Moving 
on, all pilgrims had to kneel down to greet the Virgin Mary, who is referred to as Mary, 
the Tabernacle of the Most High. It is required that pilgrims greet the Tabernacle of 
the Most High at the shrine when they arrive in Ngome. For this reason, we were 
getting ready to go greet the Blessed Virgin Mary.  
Figure 9 below shows the Ngome Marian shrine which we were kneeling in front of as 
we were holding our rosaries. 
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Figure 10 The Ngome Marian Shrine 
                                                               
My mother put a cushion on the floor and kneeled on it, holding the Rosary. I also 
pulled the square floor mat below my knees and held my Rosary. In a series of ten 
Hail Mary prayers kneeling down, pilgrims greeted the Tabernacle of the Most High. 
We prayed ten Hail Marys because the number ten represents one decade in the 
Rosary prayers. The Rosary has five decades and four mysteries. With every Hail 
Mary we did, we shuffled on our knees closer to the shrine holding our rosaries as we 
move our fingers across the beads of the Rosary. In the house, my mother and I came 
closer to the altar, which we created. Every Hail Mary prayer was reflective, and 
towards the 8th, one could feel the discomfort on our knees.  
My mother was still kneeling down; however, as she moved closer to the altar, she 
leaned against the wardrobe. Part of her wanted to stand up, but she equally wanted 
to have a full experience of this pilgrimage. After the 10th Hail Mary, she stood up and 
said, 
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"leeto lena ntse le ba boima le ho feta", which translates "this pilgrimage 
continues to go uphill." 
 She further continued to say,  
"ho khumama hona ho nkimela mmeleng le moyeng," which also translates 
that: "the kneeling down was heavy both physically and spiritually."  
What she meant is that physically the kneeling down was putting a strain on her, and 
spiritually, it is an uphill journey. She then said she is too old to be kneeling down for 
this long. The long period she was referring to was 4-5 minutes. I, however, understood 
where she was coming from, given her underlying health problems and the fact that 
she is in her 60s. I must say, her kneeling down and praying the Hail Marys for 5 
minutes was very profound for me. It reminded me of what Victor Turner (1973:192) 
said about communitas. These are the dynamics that take place in an assembly of 
pilgrims. Communitas put emphasis on equality and impartiality. Despite her health 
problems and age, my mother did what we were all asked to do; she knelt down. For 
that period of time, she zoned out of the physical and tapped into the spiritual realm. 
Her health status did not matter at that moment, as she became one with us all who 
were kneeling down.  
The programme continued, and pilgrims went to the Church to learn about the 
Eucharist, Marian apparitions in Africa, and the five pillars given by Mary. Both my 
mother and I found these teachings unbelievably valuable. I already knew about 
Marian apparitions in Africa, such as Our Lady of Kibeho in Rwanda, Our Lady of 
Zeitoun; however, I learned about the importance of the Eucharist and the pillars given 
by Mary. Furthermore, I learned that the Eucharist, which is the blood and the body of 
Christ, must be taken with uttermost purity. We should not receive the body and the 
83 
 
blood of Christ if we are not pure: instead, we should go for confessions first so that 
Jesus can dwell in a clean heart. An example was made that you clean your house 
thoroughly when someone important to you is visiting you. In this case, the house is 
my heart, so I must receive the Eucharist with a clean heart.  
We were now heading towards the end of the programme, but who goes to Ngome 
without going to the spring to get holy water? The next item on the programme was 
that we, radio-pilgrims, should make our way to the spring to get the holy water. Water 
is important both in the African context and in Christianity, particularly for us Catholics. 
We use water for varied reasons, which, when interpreted, comes down to cleansing 
and healing. Water gives us life, be it through rain watering the land, us drinking it, 
cleaning, washing, and bathing with it.  
The programme director asked the pilgrims to draw themselves water and put it on the 
altar. When the radio presenter played hymns, I went to the tap to draw water in a five-
litre bucket and put it below the dressing table, which was our altar for the day. We 
visualised walking down to the spring while praying the Rosary. I was kneeling down 
when I prayed the Rosary while my mother was sitting on her bed with a pillow 
supporting her back. We were both holding our rosaries, praying using our fingers 
across the beads and my eyes were closed. In a physical pilgrimage, we walk down 
to the spring in two rows on a narrow-paved path for a good 20 minutes holding our 
rosaries and praying the Rosary. The one difference with the praying of the Rosary is 
that physically, we pray the seven-sorrows of Mary Rosary not the standard Rosary 
that is usually prayed. 
 When we get to the entrance of the spring, we were told to be silent and maintain the 
silence as we draw the water. There is a written text on pilgrims maintaining silence at 
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the spring. As Simmins (2011; 41-44) said, every belief system has expectations on 
how pilgrims should conduct themselves at a sacred space. In this case, we see 
silence being the order of the day. Back to the radio pilgrimage, when we got to the 
entrance of the spring, which is fenced and has a small gate, we had to be silent and 
draw water. The silence is a sign of respect for this sacred space. By this time, my 
mother and I were silent. I was still kneeling down, and she was still sitting on the bed. 
Figure 10 is the entrance of the spring where pilgrims are asked to always maintain 
silence. Figure 11 is Seithati and Joalane getting water from the spring. Joalane has 
consented to using her picture in this research.  
 
 
 Figure 12 Seithati collecting water from Ngome springs Figure 11 Entrace to the springs
                                
After the water was collected, everyone carries their own water. Each pilgrim needs to 
carry their own water in a physical pilgrimage, whether 5-litres or 20 litres; one carries 
one's own water. On the way back to the Ngome Marian Shrine, pilgrims carry their 
own water, praying the fourteen Stations of the Cross. The main purpose of carrying 
85 
 
your own water and praying the Stations of the Cross is to reflect on the pain Jesus 
felt when he was crucified and died for our sins. The reflection of the pain is felt through 
the heaviness of the water one is carrying. In my case with my mother, the water was 
in the bucket still on the floor, and I was still kneeling down while she was sitting on 
the bed throughout the praying of the Stations of the Cross. 
I was personally challenged during the Stations of the Cross, and they were heavy on 
me. This was when I was reflecting on my life in depth and praying for the strength 
that Jesus had when he was carrying that cross. More than anything, I was praying 
that God helps me learn to turn a blind eye on things sent to destroy my peace, just 
like Jesus turned a blind eye on the insults he was getting. At this moment, inner peace 
because my primary reason for this pilgrimage.  
Figure 12 below is one of the Stations of the Cross. The Stations of the Cross are a 
series of images depicting Jesus Christ on the day of His Crucifixion and they are 
followed by prayers.  
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Figure 13  The station of the cross 
                                                        
The holy water is used for several reasons: drinking, adding it to the bathwater, 
sprinkling it around the house, or giving it to the sick. We mix the holy water with the 
blessed salt at home and use them together for all the above reasons. We believe the 
holy water cures the illness, be it physical or emotional. This, however, does not mean 
we do not go see the General Practitioner when we have physical illnesses, we do. 
We however believe in the spiritual power of the holy water. As we Catholics always 
say, "faith is a mystery." This simply means it defeats human understanding.  
The Virgin Mary is the mother of the Church because she gave birth to the son of God. 
Of all women, God trusted her to carry the child Jesus in her womb. Here in Ngome, 
she blesses us with the holy water, which we use for various purposes. Water purifies 
all the uncleanliness on one's body and around the house. We believe it has so much 
power that when one drinks or baths with it, they are likely to have a blessed and joyful 
day. We also use it to protect ourselves from the evil spirits that roam around.  
87 
 
One time when I physically went to Ngome, I poured my holy water in a 1, 5 litres 
bottle. When I got home, I put it in the kitchen and left it there for days. I was going to 
start a Sacred Heart Novena and drink the water for 9 consecutive days while I pray 
that Novena. There were specific things I wanted to achieve through this prayer while 
using the Ngome water. As indicated earlier, we use water for different purposes, and 
I wanted to achieve something, and I believed I would achieve it because of the deep 
faith I have.  
One day when I was cooking, I realised the bottle was empty, and when I asked, 
someone used the water to cook. I've never been so angry in my life because that 
water was so special to me. I had my own intentions with the water and did not want 
it to finish so fast or vanish just like that. Seeing that bottle empty really hurt me. I felt 
like a part of me was taken away from me, and it took me quite some time to recover 
from the hurt. On the bright side of things, the water was used to cook the food we ate 
so I believe it still served its purpose because it indirectly went down my throat.  
Back to this pilgrimage, at the end of the praying of the Stations of the Cross, still 
holding the water, pilgrims went back to the grotto to wave goodbye to the Tabernacle 
of the Most High. Then, we prayed the We Fly to Thy Patronage prayer. After that 
prayer, pilgrims carried their water back to the vehicle, and I stood up and sat on the 
chair. Generally, during a physical pilgrimage, pilgrims take the water to the vehicle 
and go to the repository to buy rosaries, candles, rings or any other sacramental. Nthoi 
(2006: 12) defines pilgrimage looking at the goods and services that are offered at the 
sacred place. We see pilgrims on a physical journey going to buy the sacramental 
which play a significant role to them and their journeying.  
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In the studio, the programme director asked all the pilgrims at home to put the 
sacramental they have on the altar. These sacramental include candles, rings, 
rosaries, scapulars, statues of saints, medals, crucifix, salt, or incense. Soon after that, 
the priest in the studio blessed the sacramental and the water. Sacramental are 
blessed so that we can use them as the sacred signs which bear a resemblance to 
the sacraments. I did not at any point doubt the blessings of the sacramental at a 
distance as this was a radio pilgrimage, so I visualised and spiritualised the blessing 
as though it was physical one.  
After that, everyone got back to the vehicle and drove back to Maseru. The drive back 
to Maseru was not at all guided, which then marked the end of our pilgrimage. Even 
in a physical pilgrimage, once we return back to the vehicles, the programme is 
concluded as everyone is usually very exhausted, and some immediately sleep while 
others switch their phones on to communicate with their loved ones. Instead of 
sleeping, I would be on my phone updating my family on the pilgrimage and how it 
was. I would also send them pictures that I took.  
Pilgrims called the radio station to give positive feedback on their experience of the 
Ngome radio pilgrimage. My mother was also excited that she was part of this 
pilgrimage and told me she could even visualise everything as it happened; she felt 
as if she was physically in Ngome. I could see her face lighten up as she talked, and 
her energy was different form how it was in the morning. She even promised that as 
soon as everything goes back to normal and we are able to journey physically, she is 
going to Ngome to experience it and give thanks to God for the life of the Virgin Mary. 
In their definition of pilgrimage, the Turners (1978:14), Eade and Coleman (2004: 3), 
and Collins-Kreiner (2009: 439) highlighted that pilgrims return as transformed beings. 
89 
 
My mother was transformed more especially spiritually. She was even glowing when 
we reflected on this pilgrimage.  
When the pilgrimage ended, my mother and I had a short conversation about why she 
does not go to Church, and in her few words, she said: 
"Seithati, kereke ke pelo ya hao, ke wena kereke." She further explained, "Ha   
hona thuso ya ho apara seaparo ka Sontaha o ya kerekeng empa o se na pelo 
e hlwekileng. Ntho e nngwe le e nngwe e qala ka pelong.”  
The above words, when translated, mean:  
"Seithati, the Church is your heart, you are the Church. There is no use wearing 
the church attire every Sunday going to Church, yet you do not have a clean 
and pure heart; everything starts and ends in your heart."   
My mother does not go to Church because she feels her heart is the Church. She 
believes this is reflected in her acts of kindness and service in her community; the love 
she shows and shares with others and giving to the less fortunate. For her, all the 
above sum up the life of a true Christian and she does not need a building ("church") 
to show that she has a relationship with God. Her pure heart is all she needs.  
After this pilgrimage and conversation with my mother, I understood better the 
scripture that my body is the temple of the Lord. The first book of Corinthians 6:19 
says, 
"Do you not know that your bodies are temples of the Holy Spirit, who is in you, 
whom you have received from God? Therefore, you are not your own." 
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 The big question for this section, however, is, where is the temple? Is it the physical 
church building, or is it the temple of one's heart? In the Gospel of John 2:19-22, Jesus 
answered the Jews saying,  
"Destroy this temple, and I will raise it again in three days. But, they replied, it 
has taken forty-six years to build this temple, and you are going to raise it in 
three days."   
However, the temple he had spoken of was his body. After he was raised from the 
dead, his disciples recalled what he had said. Then they believed the scripture and the 
words that Jesus had spoken. If the body is the temple, then pilgrimages can be non-
physical, just like with the radio pilgrimage.  
A second radio pilgrimage was arranged for the 14th November 2020. The Marian 
Movement for Priests organised a pilgrimage to Ngome through Radio Maria Lesotho. 
I attended this pilgrimage as an observer because I only knew about it two days before 
the pilgrimage, so I did not prepare myself spiritually. As a result, I was just listening 
to the radio while carrying on with my daily duties as it was Saturday. The programme 
was similar to that which I attended on the 18th July 2020. I must say, I did not at all 
feel it. I don't know if it was because I was not part of it or if the pilgrimage itself was 
not as spiritual as it should be. Pilgrims did call the studio to say they enjoyed the 
pilgrimage; however, I did not. Me not enjoying this pilgrimage does not nullify its 
spiritual impact on pilgrims.  
This then confirms what the Turners (1978: xiii) said about pilgrimage being a kinetic 
ritual. It also verifies one of the four elements of pilgrimage identified by Stoddard 
(1997: 46) and du Plooy (2016: 147,) where they identified movement as one of the 
elements. In this context, the movement is the spiritual movement where pilgrims 
91 
 
transition and are no longer people they were before the pilgrimage started. By the 
end of this pilgrimage, pilgrims made a spiritual step forward, I however did not. I 
strongly believe it is because of my lack of preparation.  
 
4.3 Communitas at the Youth pilgrimage 
 
It was one sunny Saturday morning with a cold breeze when the Catholic youth in the 
Maseru Archdiocese was physically journeying to Fatima Ha Ramabanta in October 
2019 to celebrate the Marian Pilgrimage. I was journeying with the Assumption Roman 
Catholic Mission youth as this was a youth pilgrimage.  
In several apparitions such as the Marian apparition in Lourdes 1858, Our Lady of 
Fátima 1917, Our Lady of Kibeho 1981, Mary appeared holding a Rosary and asked 
that we continue to pray the Rosary. October is the Month of the Rosary in the Catholic 
Church. For Catholics, the Rosary is the most powerful prayer to God through His 
mother, Mary. The Rosary is a round chain with beads where each bead represents a 
particular prayer. These prayers include the sign of the cross, the Apostle's Creed, the 
Lord's Prayer, Hail Mary, Glory be and Hail Queen. There was, however, no apparition 
in Ha Ramabanta; the place was just chosen as it was a perfect imitation of Our Lady 
of Fatima which is in Portugal in remembrance of the Fatima apparition.  
The Assumption Roman Catholic Mission youth was dominated by the Children of 
Mary sodality (Bana ba Maria). There were more than thirty of us in a 60-seater bus 
which was organised to transport everyone to Ha Ramabanta. Among other sodalities 
that were present were St Stephens (Altar Servers) and LCYM. Each sodality was 
wearing their church attire. St Stephens wear red shirts, black pants and gold ties, 
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while LCYM wear black and white. The bus was set to leave at 6H00; however, it left 
an hour later due to many people arriving late. They call it African time!  
 While waiting for the other people to arrive, pilgrims were standing outside the bus 
carrying their bags, and some had their camp chairs. In the bags, pilgrims had food, 
snacks, a hymnbook, and a fleece blanket for those who did not have a camp chair. 
Others were taking pictures with fellow pilgrims and updating their different social 
media platforms such as WhatsApp stories, Facebook, and Instagram. The youth was 
extremely happy and looking forward to this pilgrimage. It reminded me of my high 
school days when we used to take school trips. Everyone would be overjoyed. I on the 
other hand was not taking many pictures like others; instead, I was standing on the far 
left of the buses with one lady who was soon to get married, and we were having an 
informal conversation about why she felt it was the right time to get married.  
Figure 13 below shows the two buses that were going to transport us from Assumption 
to Ha Ramabanta.  
 
Figure 14 Buses at Roman Catholic Mission 
 
After some time, we were called to come closer to the bus. One of the organisers was 
holding an A4 page with a list of all people who paid, both present and not present. 
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When one's name was called, we had to go inside the bus. Pilgrims were excited and 
ran straight to the backseat of the bus with their friends, just like in the olden days 
during school trips. Everyone knew that the backseat is for naughty learners who love 
singing. Anyway, the bus was not full when it left Assumption, so arrangements were 
made with other churches to pick up some pilgrims at different bus stations. The 
organisers of the pilgrimage were busy with phone calls arranging with different 
coordinators for pick up points of other pilgrims. In Ha Ramabanta, the programme 
was set to start at 9H00.  
When the bus left Assumption, pilgrims started singing Marian Hymns and praying the 
Rosary with all its four mysteries: Mystery of sorrow, Mystery of joy, Mystery of glory, 
and the Luminous Mystery. The mood for the pilgrimage was already set through the 
singing of the Marian Hymns in very slow keys and the praying of the Rosary 
repeatedly until the bus arrived in Ha Ramabanta. One could already feel that this is 
not just any other pilgrimage, it is a Marian pilgrimage. This was felt because the name 
of everyone's lips as we were praying was Mary, Mother of God.  
 There was no time to converse with friends, take pictures, or press the phone as 
everyone held their Rosary, bowed their heads, and prayed. One could just see by the 
look given to those who were whispering to each other that what they were doing was 
inappropriate at that time. This then made me wonder why does it bother or make 
others uncomfortable what the next person does? Is Christianity not teaching us not 
to judge one another? I believe they were given a reprimanding look because their 
whispering disturbed the other pilgrims who were praying. The disapproval of Sallnow 
(1991: 165), Nthoi (2006: 70-71), and Morinis (1992: 86) on the universal occurrence 
of communitas is seen here already where some pilgrims are praying while others are 
whispering. Yes, we are on the same journey, but our experiences are likely to differ.  
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Anyway, along the way, the bus stopped to take youth from other Catholic Churches. 
When we got to Maseru, we took 14 more people who were the congregants of St 
Louis. They were all members of the LCYM congregation. The last stop was the 
National University of Lesotho (NUL), where students who go to Assumption but study 
at NUL were waiting just outside the main gate. I take this to be part of the oneness 
that Victor Turner (1973) talks about. We are all journeying to Fatima; we become a 
united front. There was no time to greet their friends when they got in as everyone was 
concentrating and reflecting on the Rosary prayer. Turner (1973: 193) further talks 
about pilgrims following the pilgrimage programme as everyone else. We see this 
when more pilgrims join in on the bus, and instead of coming with their own agenda, 
they join the praying of the Rosary. The bus was so full that some pilgrims were even 
standing.  
We got to a place called Lekhalong, where we had to get off the bus. Once again, we 
see the pilgrimage route, which Stoddard (1997: 57) identified as one of the 
classifications of pilgrimage. There were already a lot of buses and minibuses parked 
on the side of the road. We finished the last mystery of the Rosary then we got off the 
bus to join the troops of pilgrims who had already started praying the Rosary at 9H00. 
We arrived just after the starting time. Lekhalong is about three kilometres away from 
Ha Ramabanta. Pilgrims were holding their rosaries and praying. While praying, we 
were walking towards Ha Ramabanta via the main road that snaked through the hilly 
landscape of the southwestern part of Lesotho.  
Figure 14 below is an image of the different troops as they were walking towards Ha 
Ramabanta praying the Rosary.  
 
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Figure 15 Troops of pilgrims walking to Ha Ramabanta 
 
These troops of pilgrims were divided into separate groups so that whoever was 
leading the Rosary would be audible even to the person in the last row of the troop. 
On average, there were more than 60 pilgrims per group. When we arrived, there were 
already seven troops in front of us. The groups were randomly divided and not 
categorised by sodality. As this was a youth pilgrimage to the Marian Shrine, it 
comprised different youth groups/sodalities within the Catholic Church: Children of 
Mary, St Stephens, LCYM, Masolenyane a Kriste Morena, Makhabunyane a Jesu 
Kriste. Different Catholic schools around the Maseru Archdiocese were also present 
in their school uniforms. In our midst, we had seminarians from St Augustine's Major 
Seminary who are referred to as Brothers. Brothers are young men who are in training 
to become Catholic priests. There were sixteen Catholic priests (Fathers) with the 
Bishop of the Maseru Diocese.  
Besides praying the Rosary, we were singing Marian hymns. With each group, there 
was either a Father, a Seminarian or a Nun who was responsible for coordinating and 
guiding the proceedings. They also helped with keeping order on the road for traffic to 
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freely flow. While we walked for about 3km, we were just occupying one lane of the 
winding, and the cars were passing in the other lane. One could see that some drivers 
were shocked to see us because they were driving slowly while some even took 
pictures.  
The sun was out and hot. Some of us had opened our umbrellas as we walked. Others 
had their bottles of water to drink and stay hydrated. Just like in the bus, there were 
no discussions, but everyone was holding their Rosary and praying. It was at this point 
that the presence of the Holy Spirit was felt. As Singh (1993: 161) stated, we become 
aware of the sacred because it shows itself as something wholly different from the 
profane. We feel the divine presence, and we cannot describe this type of feeling; 
however, you just feel different. Something just takes control of your spirit, and you 
cannot help but go with it. This is one of those euphoric moments that are beyond 
human understanding.  
While approaching the Ha Ramabanta Marian shrine gate, the way pilgrims prayed 
became stronger and louder. The way we sang also became stronger and louder. Our 
smiles were also as wide as the Lesotho Mountains. The level of excitement in pilgrims 
increased, and this was seen from the glow on many of the faces. The praying of the 
Rosary became louder, and so did the singing as if we wanted the Virgin Mary to hear 
from afar that we were coming. It was like one of those moments where one is greeting 
their loved one from a distance with one's highest level of excitement. For the first time 
ever, I saw the Catholic youth in Ha Ramabanta for a minute or two transform into a 
different level which is beyond my explanation. We were happy to see Mary, Mother 
of the Church.  
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At the entrance of the shrine, one is welcomed by a notice board written: "Welcome to 
Fatima Marian Shrine.”  This notice board also has an image of the Virgin Mary with 
three shepherd children to whom she appeared to in Fatima, Portugal. On the left and 
right sides of the gate hangs the huge white Rosary. Figure 15 below shows the 
entrance to Fatima Ha Ramabanta where there is a church, a chapel, and the shrine.  
 
Figure 16 Entry to Fatima Ha Ramabanta 
                                                           
When one enters the yard, there are also different white painted stations of the Rosary 
surrounding the inside of the yard. These stations have different images of the Virgin 
Mary and are used for confessions, individual prayers and Rosary prayers using the 
different mysteries. At the centre of this yard are two significant parts about this place. 
The first one is a shrine of the Virgin Mary and three shepherd children, as seen in 
Fatima, Portugal. This serves to prove that Fatima Ha Ramabanta is an imitation of 
the Marian apparition in Fatima, Portugal. The second one is a chapel right behind the 
shrine. Both the shrine and the chapel are referred to as the Sanctuary.  
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Figure 16 below is an image of the Sanctuary which shows three shepherd children 
and Mary, Our Lady of Fatima.  
 
                                                       Figure 17 Sanctuary at Ha Ramabanta 
 
Inside the chapel are the statues of Jesus Christ and His Mother, the Virgin Mary. The 
chapel is very small and can only accommodate not more than thirty people at the 
time. There are different Marian prayers written on the wall. During the month of the 
Rosary, the chapel is decorated in blue and white, which are the colours of the Virgin 
Mary. The altar has the cross of Jesus Christ on it and opposite the altar towards the 
wall of the chapel is another altar which has the Tabernacle. In this Tabernacle is the 
"body of Christ." In the Catholic Church, the body of Christ is received during Holy 
Communion in the proceedings of the Holy Mass. On the sides of the second altar are 
four boxes. Two of them are petition boxes, and the other two are thanks-giving boxes.  
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Figure 17 below shows inside the of the chapel. There are two Petition and two 
Thanks-giving boxes.  
 
 
Figure 18 Petition and Thanks-giving boxes 
                                
Pilgrims are encouraged to write down their petitions and gratitude and place them in 
those boxes during their free time when they attend the pilgrimage. What I, however, 
wonder is what happens to those petitions and gratitude letters written? I think the 
Fathers read them or they just bless then burn them. There are no formal proceedings 
happening in the chapel on this day; however, pilgrims go inside at any time to pray 
or meditate by themselves. The same thing happens to the shrine outside the chapel; 
however, it becomes difficult to pray as there are people outside who are continuously 
taking pictures. Unfortunately, no one controls the movement at this shrine; hence it 
becomes a selfie-spot. It is that "I was here" moment for pilgrims.  
After concluding the Rosary walk from Lekhalong, pilgrims gather in front of the shrine 
to formally greet the Virgin Mary. This is done through the singing of Marian hymns 
and praying the Hail Mary prayer.  
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Hail Mary, full of grace the Lord is with you; blessed are you among women and 
blessed is the fruit of thy womb Jesus. Holy Mary Mother of God pray for us 
sinners now and at the Hour of our death, Amen.  
 It is during this moment that pilgrims sing, beat drums or other instruments and dance 
to the songs. This is where "Africanness" is seen. Music and dances speak directly to 
us as a result, we cannot be separate Africans from their roots. One feels the presence 
of the Virgin Mary in one's heart and goes wherever the spirit leads them; be it raising 
hands, crying, dancing, etc., it feels like for a moment; I could see pilgrims lose control 
of themselves and just transform into whatever the spirit dictates, and they just go with 
the flow.  
The Fatima Parish priest welcomes everybody who is present; the Archbishop, priests, 
seminarians, nuns, and the youth who could have been anywhere else on that 
Saturday but chose to be part of the Marian pilgrimage to Fatima Ha Ramabanta. The 
Father then makes announcements on the proceedings of the day and gives a few 
house rules. Just as every house has rules, and so does sacred spaces at Simmins 
(2011: 41-44) alluded when discussing the dos and don'ts at a sacred place. These 
rules include being on time for every item on the programme and putting cell phones 
on silent. Looking as the Ngome pilgrimage and other pilgrimages, silence is the order 
of the day when one is on a pilgrimage. This silence gives us pilgrims an opportunity 
to listen to the divine and to connect to God. Pilgrims are then given a 15–30-minute 
comfort break before we could start with the confessions.  
Confessions is one of the seven sacraments in the Catholic Church. During the 
confessions times, individuals have one-on-one sessions with the Fathers where they 
confess their sins. The sacrament of confession is very important for Catholics as a 
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result, one is encouraged to confess their sins at least once a year. According to the 
six basic requirements for Catholics, one of them is that Catholics should go to 
confession annually if not more often or when needed. Confessions can take place 
any time during the year at one's Church, however, for personal reasons, some people 
do not prefer confessing their sins to the parish priest, they prefer a different priest.  
Back to Ha Ramabanta, Fathers sat under the tree and waited for youth to come 
individually to confess their sins. It is important that the pilgrim is remorseful and does 
not repeat the same sins after having confessed them. Silence needs to be maintained 
by other pilgrims in the queue during the entire confession session while other pilgrims 
are singing Holy Spirit hymns. After confessing, the priest who acts in "persona-Christ" 
forgives the sins. It is, however, not all sins that the priest can forgive. Some are only 
forgiven by the bishop, while others by the Pope. Some priests have longer queues of 
pilgrims who want to confess than others. If one uses logic, they would assume one 
goes to where there is a shorter queue. This was, however, disputed as I overheard a 
group of young women discussing who they want to confess to. They had different 
reasons why they preferred one priest over the other while others preferred the bishop.  
Their reasons include, among others, that; priest A is handsome so that they might 
walk away having left their phone numbers, or that priest B does not know them; as a 
result, he won't judge them. I found this conversation very disturbing, especially when 
it involved the priest's looks at a sacred place. Confessions is a holy sacrament which 
needs to be always respected, and I found it inappropriate that both pilgrims and 
Fathers use it as an opportunity for relationships. This goes back to the fact that it is 
not humanly possible to leave the everyday life and enter the scared. The two can and 
continue to exist concurrently. It also shows that we cannot have a universal 
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occurrence of the communitas experience, as remarked by Sallnow (1991: 165) and 
Morrinis (1992: 86).  
As for those who wanted to confess to the bishop, I did not understand why but I do 
know that there are some sins that only the bishop can forgive, and Fathers cannot. 
Such sins include abortion and murder. At the same time, only the Pope can forgive 
some sins. These sins include breaking the seal of confession and a priest absolving 
an accomplice in sin.  I may say to a certain extent I understand why some people 
preferred the bishop. It, however, might not have been the exact reason though.   
From this conversation, I learned that the motives for confessing sins differ from 
person to person, which includes, among others, the physical appearance of priests. 
The other comment also of not wanting to be judged made me wonder if, on an 
everyday basis, priests discuss what was confessed to them. Is it even acceptable? 
Where is the confidentiality line then drawn? What should the relationship between the 
priest and the pilgrim be? Anyway, the confessions lasted for about two hours.  
Immediately after the confessions, the Holy Mass began. Towards the end of the 
Mass, the bishop asked everyone who is writing their external exams to come to the 
altar to receive blessings. During the blessing of pupils, pilgrims were singing Holy 
Spirit hymns and Marian hymns. The bishop sprinkled the Holy Water to bless 
everyone who was present. It was indeed a wonderful ceremony to witness. As soon 
as the Mass ended, it started to rain. At the end of the Fatima Ha Ramabanta 
pilgrimage, there are two most important things that happen to show the success of 
the pilgrimage. The first one is the fact that it must rain.  
According to Basotho, rain is a sign that their prayers were heard and will be answered. 
Rain is interpreted as a blessing, especially after a pilgrimage. Lesotho depends 
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largely on farming and agriculture so this means that crops will grow now that the rain 
has touched the ground and there will be prosperity. We also believe the Virgin Mother 
is happy with our pilgrimage and has blessed it. Secondly, Basotho believe that there 
needs to be an accident at the end of a pilgrimage. It is believed that there needs to 
be a sacrifice, and unfortunately, it is with someone's life through an accident. This 
second believe is, however disputed, and the logical explanation given is that it is 
raining, therefore, because the roads are curved and slippery, accidents happen. The 
believe in the rain is also disputed that because the pilgrimage is in October, it is the 
rainy season, hence it pours most of the days. When something occurs more than 
once, people tend to make it a belief.  
The programme for the day concluded, and everyone made their way to their buses. 
This was then the perfect opportunity for everyone to meet their friends, exchange 
numbers, and some were catching up as it had been long since they last saw each 
other. Youth will always be youth, so I am sure there were many relationships formed 
there. Looking at the way most people conducted themselves, I agreed with Victor 
Turner that no matter how sacred a place may be, pilgrims continue with their everyday 
life, and that is perfectly normal. The rain-blessing was now coming down in buckets. 
Although the best omen to conclude a pilgrimage, pilgrims nonetheless scurried to the 
shelter of their vehicles.  
Funny enough, the mood had automatically changed from how it was in the morning 
up until the end of the Holy Mass. Everyone was loud all of a sudden, music was 
played, and people were dancing. They even took off some important relics from their 
church attire, such as the Miraculous Medal from the children of Mary. I had expected 
the total opposite of what was happening. I thought there would be absolute silence 
as everyone would be reflecting on the happenings of the day. This then made me 
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wonder as to what the Fatima pilgrimage means to the Maseru Archdiocese. At what 
point does the pilgrimage end? Is it when the programme for the day concludes? At 
the end of the day, I had more questions about Marian pilgrimage than I did before. I 
must admit that this was because I was wearing a researcher hat and a pilgrim hat as 
a result, I could notice some things which I previously did not notice as a pilgrim. 
 
4.4 Liminality and Transformation  
 
The importance of leaving the everyday life is a common theme in studies of 
pilgrimaging (Turner 1978:14; Eade and Coleman 2004: 3; Collins-Kreiner 2009: 439). 
They often-held idea is that pilgrims need to leave their everyday life to enter into the 
sacred space. Leaving the everyday life is not only physical; however, it can also be 
spiritual. This transformation of leaving the everyday life is not always very visible that 
it is seen; however, one feels it. In order for the pilgrimage to take place, pilgrims need 
to prepare themselves for the transformation of leaving the everyday life and entering 
into the sacred space (Collins-Kreiner 2009:439). Pilgrims who journey to Marian 
shrines do Novena prayers; some fast while others pray the Rosary days leading to 
the pilgrimage.  
This transformation takes place as pilgrims prepare themselves for the pilgrimage and 
during the pilgrimage itself, and for some, it is after the pilgrimage. The problem, 
however, is those pilgrims do not necessarily know about this transformation. Yes, 
they are not or at least in the beginning, set out with the goal of transformation. The 
transformation is a biproduct, a consequence of the pilgrimage actions from the 
conception of the idea to well after the return. Many transformations are long lasting 
life changing events. Of course, this is not true for all pilgrims. Some transformations 
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are temporary, at best. For some pilgrims, transformation is not the consequence of 
the journey. It was just something that they participated in.  
I might draw a parallel with postgraduate students. Many participate or engage just 
enough to tick the boxes. Many postgraduate students do not truly become changed 
by the training, the engagement, the process of conducting research, they 
unconsciously plod along. There is little internalisation, there is superficial struggle 
with very little true understanding of what they are doing. They do it. They get the 
certificate after being able to check enough of the boxes. 
Back to the pilgrims, they know that they prepare for their pilgrimage before it begins, 
they journey to a sacred space, and they return having lifted their spirit or feeling a lot 
better than when they started. Using the Turner three-part phases of ritual, this 
transitioning period can be called liminality. During this phase, nothing else matters, 
be it social, economic, or physical status. Pilgrims become one, and this oneness can 
be understood as communitas (Turner 1973:195). This oneness enables pilgrims to 
experience the sacred as a collective, even while having individualised pilgrim 
experiences. They journey, eat, and share experiences together. Morrinis (1992: 86) 
and Sallnow (1991: 165) object Turner's view as they allude that there is no universal 
occurrence of the communitas because before they become pilgrims, they are 
individuals who have diverse backgrounds and experiences. 
These scholars:  Eade and Coleman (2004: 3), Collins-Kreiner (2009: 439), and Turner 
(1978:14), agree with Turner (1973:191) that the sacred needs to be separated from 
the profane. Separating the profane from the sacred has been one debated idea 
among my research participants as they have vastly different views. These differences 
are discussed in the subsequent paragraphs.  
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A pilgrimage is transformative, and pilgrims return having taken a step forward, be it 
emotionally, spiritually, or of any kind. Despite the type of pilgrimage being undertaken, 
pilgrims always take a step forward, whether internally or externally. An internal step 
forward in my study may be spiritual growth and upliftment. In contrast, an external 
step forward may be healing, or lifetime friendships formed at this sacred place.  
My participants had differing views concerning the dress code, food, and relationships 
at the sacred place. The only thing that they all agreed upon was the inappropriateness 
of bringing alcohol to the sacred space. They all felt it was disrespectful and should 
not at all be tolerated. They agreed on the inappropriateness of bringing and 
consuming alcohol (besides mass wine) at sacred places because they felt it was 
morally wrong. As a community, it is believed that alcohol is not welcome in a church 
space or sacred space except for the blood of Christ which is in a form of red wine and 
consumed during the holy communion.  
The appropriateness of the dress code was highly debated. In his PhD titled sacred 
spaces and sacred places, Simmins (2011: 41-44) believes that every belief system 
has specific ways in which its congregants/pilgrims must conduct themselves. It 
becomes a lot easier to know where to draw the line if those rules are written down to 
guide its people. However, we find ourselves in a situation where these rules are not 
written rather, they are told. This causes problems as they are passed down to different 
generations. In the next paragraph, we see expectations in a religious perspective 
being reconciled to those in the African tradition.  
Some participants believe females should cover their head, shoulders, and wear 
dresses below the knee, and should not wear pants when going to the sacred space. 
On the other hand, males should wear long trousers, long-sleeved shirts and should 
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not cover their head. According to them, this is a sign of respect. These are the exact 
expectations of males and females in the African tradition especially where there is a 
traditional ceremony, a funeral or a ritual that is to be performed. Women must cover 
their head, shoulders, and knees while males need to wear long trouser and should 
not cover their head.  
In contradiction to that, other participants believe God wants us to come to Him as we 
are, and the dress code does not in any way mean one is disrespecting the sacred. In 
fact, as long as those pilgrims are comfortable, it is all that matters. They believe God 
looks at the purity of one's heart not necessarily, what they are wearing. One 
participant said,  
"What is the use of covering shoulders and knees if your heart is full of hatred, 
not love." These words reminded me of what my mother said about the temple 
of the Lord being one's heart. God dwells in the heart.  
Speaking of love, six of my key participants believe that intimate relationships at a 
sacred space are a total no. They believe pilgrims go to the sacred space to pray, not 
to fall in love and start intimate relationships. For them, starting a relationship is very 
disrespectful as it makes the sacred space impure. In contrast to that, two of my 
pilgrims strongly believe in finding love at a sacred space. One of them said, "God is 
love, so why not?" And he smiled. These participants advocate for spreading the love 
that God has given us. What they, however, do not promote is lust disguised as love.  
Once again, we learn that because our pilgrims are induvial before pilgrims, their views 
and experiences are totally different. I partially agree with Turner (1973: 191) that there 
is a certain level of communitas that pilgrims experience, however, I fully agree with 
Morrinis (1992: 86) and Sallnow (1991: 165) that these experiences is not universal.  
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The other participant said:  
"finding love is not disrespectful; how you act upon it might be disrespectful." 
 The "act" he was referring to was caressing. What these pilgrims promote is 
introducing each other, exchanging contact details, and even being part of the journey 
together.  
"What a beautiful love story it would be to say, we met on a pilgrimage," he said 
with a smile.  
This then made me conclude that it is not always possible to separate the everyday 
life from the sacred. Pilgrims still continue with their daily activities, such as pursuing 
love as though they are not at a sacred space. 
Part of everyday life is going to the bathroom, quenching thirst, and eating. Luckily, 
with the three pilgrimages documented in this study, there are no restrictions regarding 
what to eat or not to eat. Some pilgrims choose to fast as a preparation for the 
pilgrimage. Similarly, it is often advised that those who have enough food should share 
with others who otherwise might not have any. Now this is where communitas is at 
play. The spirit of oneness is seen through the sharing amongst pilgrims.  
Pilgrims often go on pilgrimages with their fellow congregations and meet their old 
friends or family members who go to different Catholic Churches. This is where instead 
of being part of the pilgrimage programme, they socialise and catch up. One of my 
participants put it nicely and said:  
"They behave as if they are on a picnic. This is totally unacceptable and should 
not be tolerated. It is one thing to greet each other, but to socialise at a sacred 
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space is very disrespectful as it derails us from our primary purpose of being 
here, and it also disturbs other pilgrims," she added.  
Turner (1973: 191) puts its nicely to say pilgrims need to follow the set programme as 
everyone else and they need to show both obedience and humility while they are at 
the sacred space.  
With what has been discussed in this section, it can be concluded that it is not always 
possible to separate the everyday life from the sacred as pilgrims continue with their 
day-to-day activities. In my opinion, I believe people can and should carry on with their 
day-to-day activities at the sacred space as long as they are respecting the sacrality 
of those spaces. For me, it is of immense importance to respect the sacred space and 
follow all the rules associated with those spaces. I am however aware that respect is 
a subjective word. With that said, pilgrims should follow the rules as instructed by the 
programme director as to what is acceptable and what is not.  
Yes, as individuals, what we deem important may differ from one another; therefore, 
it is essential to familiarise ourselves with the Church's teachings to know what is 
acceptable and what is not. This will also eliminate the individual biases; It is when 
such conversations come up that one reminded of different books titled Contesting the 
Sacred by different scholars (Eade and Sallnow 1991; Nthoi 2006). The sacred is 
indeed often contested.  
 
4.5 Faith can move mountains  
 
"It all depends on the amount of faith you have." Said one of my participants.  
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 This quote is the exact output I received from my participants when we discussed how 
they use the water they draw from Ngome and the other sacramental they buy during 
the different pilgrimages they attend. The other sacramental they use include salt, 
incense, Rosary, scapula, oil, and candles. The Rosary is used for Marian prayers, 
and it is a devotion. It is advised that Catholics pray the Rosary every day. The Scapula 
of Mount Camel is used for protection and worn around the neck like the Rosary. The 
salt is either added to water for drinking and bathing, or it can be used to chase away 
evil spirits. Equally, the incense is burned to chase away the evil spirit; it is also burned 
as an acceptable sacrifice, pleasing to God. The candles are used while praying, and 
the oil is often used to heal the sick. This oil is applied in one's palms and on the 
forehead doing the sign of the cross, and we Catholics believe we heal from our 
illnesses after receiving it.  
The water has different uses for different people. Some use it for healing, while others 
drink it daily or add it to their bathwater. We believe the water protects us from bad 
spirits and cleanses us. One of my participants said she gave water to someone who 
had problems in her marriage. She recommended that they actively use the water in 
the household. This water helped them restore their marriage. Another participant said 
she knew someone who was barren and drank the Ngome water, who conceived after 
that. This, according to her, was expected because of the faith she had in the healing 
power of the Ngome water. There are many stories of how the Holy water has helped 
different people.  
"The best part about the blessed water is that you can refill it with water from 
the tap; it does not lose its value; it remains Holy water," he said.  
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Yet another participant said when using these sacramental, pilgrims need to have faith 
that they will help them. This statement echoes the bible verse that talks about faith 
moving mountains. In the bible in the gospel of Matthew 17:20, Jesus said to His 
disciples:  
"Because you have so little faith. Truly I tell you, if you have faith as small as a 
mustard seed, you can say to this mountain, move from here to there, and it will 
move. Nothing will be impossible for you." 
 
 4.6 Reflections on the Maseru Farm Pilgrimage  
 
The Fatima pilgrimage to Holy Trinity in Maseru Farm takes place in October. This 
one, unlike the Ha Ramabanta pilgrimage, is for all congregants, not just the youth. 
Each Church organises its own transport to Maseru Farm. In some churches, you 
would find that there is no transport organised by the Church, resulting in individuals 
organising their own transport. I found this very ironic because, for fundraising 
celebrations such as those for Seminarians, transport is always organised and not just 
one taxi but a few minibuses.  
This unsettles me so much because it paints the Church in a different light and gives 
the impression that pilgrimages are not a given as much attention as fundraising 
events. It is an advantage for me to be a congregant in both the Archdiocese of Maseru 
and the Archdiocese of Bloemfontein, as I can compare how things are done similarly 
and differently. That was just background information on how things happen in this 
Archdiocese.  
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The sodalities of St Cecilia and Sacred Heart organised their own transport because 
the church executive did not organise any for the congregation. There was still space 
left, so I travelled in the taxi organised by St Cecilia sodality. When I arrived at Church, 
most of the members of the two sodalities were already present waiting for transport. 
There were also two members from the sodality of the Immaculate Conception of 
Mary. This sodality did not organise their own transport, which was a disappointment 
to me because this is a Marian pilgrimage; they should be at the forefront of leading 
by example. One would swear this is a Sacred Heart or St Cecilia pilgrimage. Equally, 
I was the only youth member present; all the others chose not to attend for reasons 
known by them. I must, however, say that from my observation, the youth in the 
Bloemfontein Archdiocese is not highly active in Liturgical matters of the as opposed 
to the youth in the Maseru Archdiocese.  
In previous years, this pilgrimage used to take place at night, but the times were 
changed to during the day because of the inappropriate behaviour of the youth. Some 
youth would sit in the buses and not participate in the programme claiming that they 
are sleepy, while others would be sneaking between the buses flirting and fondling. 
These pilgrims did not follow the pilgrimage programme; instead, they disrespected 
the sacred (Turner, 1973:192). This then forced the organisers of the pilgrimage to go 
back to the drawing board and rethink the suitable times for this pilgrimage because it 
was not serving its purpose when it took place at night.  
With that being said, we were supposed to leave the Church at 7H00 as the services 
would start at 9H00, and it is a 90-minute drive to Maseru Farm. While waiting for the 
taxi, everyone was minding their own business. Some were having discussions about 
previous journeys they had, others were singing while others were on their phones. 
As I was the only youth who was going on this pilgrimage, I was on my phone for the 
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most part of the morning. I would have conversations in passing with someone when 
they ask me something then go back to my phone. In my ideal world, it would be best 
if while waiting for transport, we prayed the Rosary in preparation for this pilgrimage.  
The weather was sunny, and the skies were clear. One had to take an umbrella as we 
would be seated outside in Fatima. The taxis arrived, we prayed and left at 7H30. 
Conversations were just random in the taxi between people seated together while 
others were asleep. The music played by the taxi driver was also just random, and 
people continued having their different conversations. This felt a lot like a trip than a 
pilgrimage. As they say when it rains it pours, halfway through our journey, we got a 
tyre puncture. There was no spare wheel; the driver was making calls to be rescued 
by other taxi drivers.  
We all got out of the taxi and stood by the side of the busy N8 road. When the pilgrims 
who were also going to Fatima saw us, they stopped and took some people along in 
their cars. They saw us because we were wearing the Catholic attire of different 
congregations. One of the cars that stopped was that of one of the Fathers in the 
Bloemfontein Archdiocese. He took three elderly women, and there was space for one 
skinny person, and that person was me. The journey felt exceptionally long, and I 
couldn't wait to get to Maseru Farm. The conversations in the car were about previous 
pilgrimages and childhood memories. I was sitting quietly and listening because in my 
Basotho culture, children cannot join conversations with the elders unless they are 
spoken to. I must, however, say it was interesting to learn about some of the things 
that took place back in the years.  
Eventually, we arrived, and there were so many people already and cars. There were 
about 7 buses and more than 15 minibuses. There were also about 30 private cars. 
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When we arrived, the programme had already started at 9H00 with confessions. It was 
towards the end of confessions as the queues were becoming shorter. With 
confessions in Maseru Farm, all Fathers are inside the Church sitting at different 
corners, so it is up to a person which Father they want to confess their sins to. This 
pilgrimage is dominated by women who are between 35-65. There were also men and 
very few members of the youth.  
Outside the Church, some people were seated on their camp chairs already, while 
others were already buying the sacramental. There are about three people who 
normally put their stalls to sell these sacramental. It is usually the same people year 
in and out and at different Archdiocesan celebrations, not just pilgrimage, who sell 
these sacramental. They get permission from the Church to sell, and they keep all 
their profits. This is the one way in which the Church gives back to the congregants.  
Many people were happy to see their friends and family members, so they were 
greeting each other with so much love and hugs. Some people were seated in groups 
catching up with old friends instead of gathering towards the place where the Mass 
was to be held. The choir was already practising the different hymns, and the nuns 
were also seated in their tent already. It was during this moment that my mood was 
starting to be lifted up, considering the fact that I was quiet all along in the car.  
The programme of this pilgrimage take place outside, and there is an altar build which 
is beautifully decorated in blue and white cloths for the pilgrimage. The programme 
director then asked everyone to come closer for the Holy Mass celebration. There 
were 21 Fathers, 1 Bishop and more than 30 nuns from the Archdiocese of 
Bloemfontein. There were more than a thousand pilgrims who attended this 
pilgrimage.  
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Figure 18 below is a procession of the Fathers and the bishop walking towards the 
altar for the Holy Mass. Figure 19 is an image of more than 30 St Franciscan nuns in 
a tent. As seen on Figure 19, there is also an ambulance parked all day in case of any 
emergencies that may require immediate medical attention.  
 
Figure 19 Entrance of the Catholic Father's 
                                        
 
 
                                  Figure 20 St Fransican nuns 
 
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The Holy Mass started, and the theme was "Be strong in faith; the devil attacks 
families." We were encouraged to pray together as families, just like the blessed family 
of Jesus, Mary, and Joseph. It was quite a powerful sermon we got from the bishop 
about families. The proceedings of the Holy Mass continued as usual, and everyone 
seemed to be enjoying it. This was seen by the smiles on their faces as they sang 
Catholic hymns with so much pride. When the Holy Mass ended, it was around 11H30, 
and it was already too hot; people had their umbrellas up.  
The programme director then let us know that it was time to pray the Rosary, and it 
was to be led by the men. As the theme for the pilgrimage revolved around families, it 
was a great direction we took that the most powerful prayer in the Church which is the 
Rosary is led by the heads of families, men. The choir and the congregation sang 
Marian Hymns, and we prayed the Rosary. Of all the four Mysteries of the Rosary, we 
just did one: The Glorious Mystery. To my surprise, there were still people who did not 
know the Rosary prayers, including some men who were leading the Rosary. It was 
really disappointing for me.  
It takes me back to what I said at the beginning of this conversation that emphasis is 
never put on the spiritual wellbeing of the congregants. The Rosary prayers are 
considerably basic prayers that every Catholic should know, but it is not the case. 
These are prayers we learn during the Catechism classes as we learn the Doctrine of 
the Church before we receive our Eucharistic and Confirmation sacraments. We are 
also taught to pray the Rosary every day in our homes during these Catechism 
classes. I really found this very alarming that we are Catholics who have received the 
first four and for some five sacraments of the Church, yet we do not know basic 
prayers.  
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The Fathers were not part of the Rosary as they had gone for a short break. This was 
equally another red flag for me as to why they would take their short break during the 
Rosary prayer, knowing very well the importance of the Rosary in the Church. In their 
defence, one of the Father's said a Rosary prayer can be led by anyone hence they 
give the organisers the role to lead it. All the other items on the programme need to 
be led by an ordained priest. Anyway, when the Fathers returned, the Rosary prayer 
had already ended, and pilgrims were singing hymns which were led by the choir.  
The next item on the program was the teaching on the Sacramental (rosaries, holy oil, 
holy water, salt, candles, scapular, crucifix, incense, holy Icons, etc.). We were taught 
about the importance of using our sacramental and the power that lies within them. 
Examples were made on some of the testimonies people gave upon using the 
Sacramental. Thus, everyone was encouraged to make use of them accordingly. We 
were also made aware of the fake Sacramental that people sold in the streets and 
were encouraged to only buy them in the Church and have them blessed by a Father 
before we use them. The teachings were quite informative and eye-opening. After the 
teachings, we started with the Benediction of the blessed sacrament. 
Benediction is also referred to as the Rite of Eucharistic Exposition. It is a devotional 
ceremony where the Bishop, Priest or Deacon blesses the congregation with the 
Eucharist. It is a specific religious service including the exposition of the Eucharistic 
host in the monstrance and the blessing of the people with it. The blessing with the 
Eucharist is preceded by a reasonable time for readings of the word of God, songs, 
prayers, and a period for silent prayer. It is also interpreted as a form of meditation as 
there is a time for absolute silence during the benediction. In my parish, we have our 
benediction on the first Friday of every month, and some parishes have theirs every 
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Friday while others on the last Sunday of the month after the Mass. The regularity of 
the benedictions differs.  
Back to Maseru Farm, benediction is personally my favourite part of the Maseru Farm 
pilgrimage. This is the one time I fell the presence of the Holy Spirit even more than 
during the Holy Mass. I feel as though my prayers are being welcomed by my God. It 
is during the benediction that I feel the intercession of the Virgin Mother in my life. It is 
a feeling I run short of words when I describe. There was absolute silence, and the 
music sang was soft; I hardly even felt the sunburn although my umbrella was closed 
when the benediction started. This experience of "being out of time/timelessness" or 
in the flow/collective joy is a characteristic of liminality and communitas as the title of 
Edith Turner's (2012) book Communitas: The Anthropology of Collective Joy.  
We then got to the last section of our programme, which was the blessings. It was 
divided into three sections. When pilgrims arrived, they bought the sacramental they 
needed because there is no time in the programme where pilgrims are given a chance 
to go buy them. It is vital to buy them earlier as the last section of the Fatima 
programme is the blessing of different Sacramental. The first section was where the 
water and salt were blessed at the altar. Everyone who had drawn water from the tap 
and those who bought salt were asked to raise them up as the bishop prayed. There 
is no sacred water here, rather, we draw water from the tap and the bishop blesses it.  
The second section was when the bishop blessed the entire congregation with water. 
Holy spirit hymns were sung during this time. The bishop leaves the altar with a 
container of water and an aspergillum. He dips it in the container and moves in rows 
and sprinkles in the congregants. When one feels the water on their body (arm, head, 
or face, depending on the angle of the bishop), we do the sign of the cross to accept 
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the blessings. Just after that, the congregation gathered to receive the holy oil. This 
oil is called Chrism and is made by blending pure olive oil and balsam. Before use, the 
oil is blessed by a bishop in a special manner or by a priest recognised by the Holy 
See.  
We then form different queues to receive the holy oil. It was smeared by the Fathers 
on each person's forehead and in their palms doing the sign of the cross. We are 
anointed in palms as a sign that we give our hands to God to be used for Him and His 
glory. We are also anointed on the forehead, which goes back to a number of 
scriptures such as Psalm 23:5 NIV "You anoint my head with oil." This oil is used for 
anointing and to heal the sick. Personally, I buy the holy oil as one of my sacramental 
and mix it with my body lotion. In that way, I walk around with blessings on me. The 
last section was the blessing of sacramental. Everyone was asked to lift up the 
sacramental when the bishop prayed for them.  
We can see some of the similarities in the programmes of the two Fatima pilgrimages 
being the blessings sacramental, the blessing with water, the Rosary prayer, the 
confessions and the singing of Marian hymns. There are however differences between 
these pilgrimages which include the preparation for the pilgrimage, the activities while 
journeying, the order of proceedings and the conduct of pilgrims. These similarities 
and differences will be discussed in depth in the conclusion. After all the blessings, the 
bishop announced that the Pope's hand-man will be in Bloemfontein on 31st October 
2019. As a result, he invited everyone to celebrate the Holy Mass with him at Our Lady 
of Fatima Roman Catholic Church in Rocklands, Bloemfontein. 
 In conclusion, the bishop did the concluding prayer and dissolved the congregation. 
The programme ended at 15H30. The sun was still out, and it was still ridiculously hot. 
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Instead of going straight to the vehicles, pilgrims were standing in groups conversing 
with their friends. Some were catching up with their high schools' friends. This was a 
sad moment for most pilgrims because they had to wave goodbye to their loved ones 
as the programme had ended. Some pilgrims were only getting a chance to buy 
sacramental now and they would bump into any father and ask them to bless their 
sacramental. The nuns were also cleaning the altar and removing the decorated 
clothes.  
There was a long queue of vehicles that were exiting Fatima; one just had to be patient. 
In the car, the conversations were just gossiping about who did what when. Overall, it 
was a good pilgrimage to many pilgrims. Despite the programme being the usual 
activities that are done normally in the Catholic Church, it remains a pilgrimage 
because we journeyed to a remote place out of our every-Sunday place to go celebrate 
the Virgin Mary, Mother of the Church. The different items on the programme be it 
confession, Mass, benediction, Rosary, or any item on the programme had a 
transformation on the pilgrim. Whether the transformation was progressive or 
regressive is another conversation, bottom line is that there was transformation. 
Another reason why this was a pilgrimage is that it had all the four elements of the 
pilgrimage as I discussed them in the literature review being person, place, text and 
movement.  
 
 
 
  
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Chapter 5: Generating new knowledge   
 
5.1 Introduction 
 
After having narrated the experiences of my participants as both a pilgrim and as a 
researcher, it is important to take myself out of the conversations and put my key 
participants in the forefront, this is what a good participant observer does. It is for this 
reason that I am creating new knowledge about Marian Pilgrimages with particular 
reference to Ngome Marian Shrine, Fatima Ha Ramabanta and Fatima Maseru Farm. 
This new knowledge is generated from the formal interviews I conducted with my key 
participants. It was in these interviews that I wanted to understand why they go on 
these Marian pilgrimages. This chapter is divided into different themes namely, Mary 
our spiritual vessel, liminality and movement, a walking library, the Tabernacle of the 
Most High and lastly COVID-19 and effects on pilgrims. These themes address 
information received from all the interviews I conducted. There were participants who 
preferred being identified by their real reals while for others, I used pseudonyms. 
 
5.2 Mary: Our Spiritual Vessel  
 
As indicated throughout this study, the main objective is to discover the reasons why 
pilgrims journey to the three shrines which are being discussed in this study. We have 
also learned from the previous chapters that reasons for journeying differ from person 
to person. In the Litany of Mary, according to the Catechism of the Catholic Church, 
Mary is the spiritual vessel. She is the person into whom grace is infused. I asked my 
participants how and why they got interested in the life of the Virgin Mary. Everyone 
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narrated their own experience, which led them to having so much interest in the life of 
Mary.  
My one participant (S’tlhare) said in a calm and soft voice that his interest in the life of 
Mary started way back as a boy growing up. He saw Mary as his mother. He further 
explained that he calls on to her in times of need as an intercessor. While he was still 
in the Seminary (St John Vianney, Pretoria), his research was about the Virgin Mary 
and her role in the Catholic Church. Another participant (Auntie) said she grew up in 
the Catholic Church and went to Catholic schools. That was where she joined the Bana 
ba Maria sodality. She has always seen Mary as her mother, and she runs to her to 
seek refuge. This is the second participant who sees Mary as her mother.  
My other participant (Sam) narrated a story to me, saying: 
“My relationship with Mary started back in my high school days when one good 
afternoon during Mass, female learners started having seizures. These learners 
responded with fear when they were shown the picture of the Virgin Mary.” 
That was Sam’s first encounter with Mary, and he knew that was home, which is where 
he has to run to. Her famous picture where she is crushing the serpent’s head (Figure 
1), that picture assured Sam that “Mary is above all evil and if we run to her, she will 
always defeat the evil”, Sam added. He prays to God, always using Mary to intercede 
in his prayers.  
Forest also shares similar feelings with the above participants about who Mary is to 
him. He said:  
“My relationship with the Virgin Mary is really special. She is my spiritual mother 
and I run to her in times of need, most of all, I thank her for the protection and 
interceding when I pray to God.”   
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He further explained that his favourite hymn is a Marian hymn 73; A se le Monate. He 
said that whenever he is feeling down and lost, he sings it. He also added that equally, 
when he is happy and grateful, he sings it as it makes him feel closer to her. “In a 
nutshell, this hymn makes me complete” he added.  
The frequently used words from my interviews regarding the Virgin Mary are “mother, 
run and intercession.” Sister Mike said:  
“Mother Mary is a saint with Immaculate Conception; I run to her every time to 
ask her to intercede to God for protection, blessings and the grace which I ask 
in everything I do.”  
In our everyday lives, when we are in danger, the first instinct is to run. We run away 
from the danger towards a safer place. In this section, we see pilgrims running to the 
Virgin Mary for intercession. Not only in troubled times but in good times also.  
An extension on how my participants got interested in the life of Mary was by Mme 
Motsapi, who said:  
“Growing up, I was in the church choir, and I was recruited spiritually by an 
elderly woman in my church to learn about the life of the Virgin Mary. I have 
seen miracles through Mary,” she smiled.  
Mme Motsapi further added that the famous Marian motto says: 
"Mother Mary must be known, loved, respected in the families, communities 
and worldwide". 
She continued that this motto says it all that Mother Mary needs to be loved and 
respected worldwide. She is a strong woman who kept her faith when her son was 
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being crucified. “I, as a woman, she teaches me to stand firm through all challenges I 
face” she concluded.  
Because Mary is a spiritual vessel, we run to her as our mother. God chose her to be 
the mother of Christ, and it is through her intercession, we feel at home when we call 
to her. Just like in our families, mothers are anchors. We run to our mother in good 
and troubled times. To go on a Marian Pilgrimage, it is important to first have a 
relationship with the Virgin Mary.  
 
5.3 Liminality and Movement 
   
My participants told me stories about their Marian pilgrimage experiences. These 
experiences included how they prepared themselves for the journey, their reasons for 
going on these pilgrimages, the behaviour of some of the pilgrims at the sacred place 
and some of the stereotypes attached to these pilgrimages. There were a lot of 
similarities regarding the topics above. 
S’tlhare believes that to get a full experience with the sacred, pilgrims need to prepare 
themselves for the pilgrimage. He alluded that the more prepared he is, the better his 
chances of having a valuable experience with the sacred. He further explains valuable 
experience as: 
“being in solitude and zoning-in into the place, feeling the presence of the Virgin 
Mother, and hearing the Holy Spirit speak to him,” he said.  
Singh (1993: 161) emphasised that when pilgrims are at a sacred place, they use all 
their senses to communicate with the divine. This is where the supernatural 
experience takes place.  
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Sam also strongly believes in preparing himself for the pilgrimage before embarking 
on it. He prepares for this pilgrimage by fasting; however, he does not have a heavy 
fast where he does not eat at all. Instead, he only eats fruits on the day of the 
pilgrimage. He does not bring his everyday luxurious food because a pilgrimage alone 
is a sacrifice. He believes: “one needs to get out of their comfortable lifestyle when 
taking such a journey.” It is for such a reason that he strongly recommends that the 
phones should be off and far away from our reach. He says:   
“We need to leave the city life in the city and focus on the pilgrimage itself and 
connecting with our divine.”  
At this stage, my participants are in a pre-liminal stage. They leave the mundane and 
enter into the sacred. This phase is, however, not always evident to them (Eade and 
Coleman, 2004: 3).  
Forest’s preparedness revolved around being empty. He said:   
“It is important to spiritually prepare for a pilgrimage. This preparation is done 
by being spiritually empty in order to feed your soul when you are at the sacred 
space.”  
Mme Motsapi also shares the importance of preparing to go on a pilgrimage. She 
prays the Rosary with other pilgrims using the different mysteries throughout the 
month of October. She also prays a novena, and each person chooses a novena of 
their choice depending on their reason for going on this pilgrimage. “I sometimes pray 
the St Jude novena or St Michael Archangel novena,” she said. 
Mme Motsei also prepares for a pilgrimage through the praying of the Rosary. She 
prays the Rosary using its different mysteries in preparation for her pilgrimage. She 
added saying:  
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“I have seen miracles upon using the Rosary, which includes people with ill-
health being healthy. I have also heard stories about people who were 
otherwise told that they could not have children, conceiving after using the 
Rosary with faith.”  
One of primary reasons pilgrims go on a pilgrimage to Marian shrines is for healing 
purposes, especially Our Lady of Lourdes (Bowman, 1991: 99; Nthoi 2006: 84).  
Mme Motsei further explained that going on a pilgrimage uplifts her spiritually, and she 
goes to ask for graces from The Tabernacle of the Most High. When Mme Motsapi 
talked about her reasons for going on a pilgrimage, I saw her face light up. She said: 
“Things change after Ngome. We always ask from God and never reflect on his 
blessings to give gratitude. I go to Ngome to thank God and the Tabernacle of 
the Most High.”  
She added that she always feels better after confessing her sins to a different Father 
who does not know her.  
“I sometimes have sins that weigh me down, and I feel a lot better after 
confessing them, it is as though a heavyweight has been lifted off my shoulders”  
She concluded by saying:  Ngome is a place to find inner peace. Life with the Virgin 
Mary is remarkable. 
“I do not for once doubt my faith as a Catholic. Going to Ngome strengthens 
my Catholic faith, and I never miss this pilgrimage. It is an intense connection 
with God” she said.  
Collins-Kreiner (2009: 439), Stoddard (1997: 56) and Nthoi (2006: 84) identified 
spiritual upliftment, seeking penance, and offering gratitude as some of the motives 
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for going on pilgrimage. We see the above motives being the reasons Mme Motsei 
goes on a pilgrimage.  
S’tlhare’s primary reason for going on a pilgrimage is to pray that it becomes a 
success. I found this remarkably interesting because it is selfless. Most people journey 
for their personal wealth and success while he journeys for the success of the 
pilgrimage. He further explained that praying for personal growth is a secondary 
reason for journeying for him. For Sister Mike, Auntie, Sam, and Forest they go on 
pilgrimages to pray for their own healing and that of their loved ones. Sister Mike 
further adds that she goes on a pilgrimage to a Marian shrine because:  
“It is very isolated, and I can hear the sounds of nature. It is at this secluded 
place that one is able to communicate with the Virgin Mary who is the mediator, 
she mediates between me and God.”      
Sister Mike becomes aware of the sacred because it manifests itself and shows itself 
as something wholly different from the profane. She is able to communicate with the 
divine being using her senses (Singh, 1993: 161).  
There are also stereotypes associated with going on a pilgrimage. Some people 
believe that for prayers to be heard, there should be rain falling and that there should 
be an accident along the way as prove that prayers will be answered. When it concerns 
accidents, my participants shared a similar view that when things happen 
consecutively, and we do not have answers or explanations, we create our own 
theories. The roads are curvy with animals and children all over, as a result, accidents 
do happen. Auntie said: “after a spiritual journey, God would not want us to lose our 
lives.” S’lthare emphasised it further by saying: God loves us all so much that He even 
sacrificed His own son to die for our sins.”  
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However, contrary to accidents, my participants believe rain after a pilgrimage is a 
blessing from God. They believe among other reasons; we go to pray for rain. October 
is a farming season and is important to pray for rain. As faith is strong, we not only 
pray for rain, but we also go on a pilgrimage carrying umbrellas. This is to show that 
we are hopeful that our prayers are going to be answered. Forest concluded this 
conversation by comparing the rain to the blood of Jesus which we need. During holy 
communion, we eat the body of Christ (sacramental bread) and we drink the blood of 
Christ (in a form of red wine). The blood of Jesus purifies and cleanses us from all the 
sins which we have, just like rain cleanses our body and spirit.  
In conclusion, there are behaviours of pilgrims which my participants collectively feel 
are inappropriate and disrespectful to the sacred. This is a concern pertaining to the 
youth and how they conduct themselves. Some bring alcohol and they do not 
participate in the programme of the pilgrimage. “They treat the sacred as though it is 
a picnic,” said Sister Mike. In his words, Forest said: “they behave as if they are going 
on a school trip.” From these statements above, it is evident that bringing alcohol is 
totally disrespectful to the sacred. As Tipalti (2016) said, we honour the Virgin Mary 
and believe in her holiness and perpetual virginity. Pilgrims should not disrespect the 
Virgin Mary, but rather, they should afford her the same respect they give their 
biological mothers. Equally, the sacred place needs to always remain holy and we 
need to go on a pilgrimage for the right reasons. 
5.4 A walking library  
 
It was through my informal conversations about my research with different people that 
I got to learn about someone who has so much information about Fatima Maseru 
Farm. In more than five of my conversations, his name came up. I was told he would 
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answer all the questions I have pertaining to Fatima Maseru Farm. His name is Fr 
Rakaki, and I call him a walking library. Summarising my interview with him would not 
do justice to it, as a result, I have decided to present it as it is.  
In October 2019, I sent Fr Rakaki an email asking him to be a research participant for 
my study. He never hesitated and was more than willing to assist. Since then, we never 
communicated as I was waiting for the ethical clearance from the university. I 
eventually got my clearance in June 2020 and sent the permission letter to the Bishop, 
which was then granted. I communicated with malome (my uncle) to set an 
appointment for me to conduct this interview. This is because both Malome and Fr 
Rakaki are Fathers in the Bloemfontein Archdiocese, as a result, their communication 
channel is always open, and I would be able to interview him sooner unlike if I had 
contacted him myself; he may have taken longer to respond.  
I was excited about this interview moreover because different people whom I have 
been communicating with about my study referred me to him. They were all so sure 
that he would perfectly answer all my questions to my full satisfaction. This method of 
non-probability sampling is called snowball. This method helps the researcher get 
more information as she is referred to other participants (Babbie & Mouton, 2001: 176).  
The three of us met at one of the restaurants in Bloemfontein. He was carrying a file 
in his hand, and we picked a table to sit. I took out my laptop as he was skimming 
through the file, looking for a particular document to give to me. Malome then 
suggested that we continue with the interview, he will help him look for that document. 
We started off by me reading him the contents of the consent form and explaining it, 
which he did not have a problem. He, however, laughed about the seriousness of the 
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consent form. He said it reminded him of the one interview that he participated in, that 
was when he knew that consent was important.  
We started with the interview, and I told him that my biggest problem has always been 
about the name of the sacred place, which some call Fatima, others call Maseru Farm. 
He indicated that the farm is called Maseru Farm, the place is called Holy Trinity, and 
the pilgrimage site is called Fatima Pilgrimage Centre. This place was “bought by the 
Bloemfontein Archdiocese from Mr. Champion and is currently maintained by the St 
Anne sodality,” he told me.  
Continuing, he further said, “there are people who stay there, and the parish priest 
gives them the Holy Mass every Sunday.” Fatima Pilgrimage Centre was identified 
because there was a need to have a Diocesan pilgrimage. The then Father who was 
responsible for that place was an Oblate of Mary Immaculate (OMI) who helped 
identify this place because it was an isolated and quiet place which made it a perfect 
place for prayer. Currently, there are some families who stay on the farm and they are 
maintained by the resident priest. 
The history of this place, just like the history of African Traditional Religion, is not 
written anywhere, instead it is in our hearts and is passed through word of mouth 
(Bonsu, 2016: 112).  
As we were in a public space, there were people around us, and some were people 
we knew who came to greet us while others greeted us from a distance. Fr Rakaki 
explained: 
In principle, the pilgrimage centre is open to anyone to visit irrespective of their 
denomination. The Catholic Church does not discriminate. In the past, people 
visited this place anytime, but now they capitalise on the October pilgrimage to 
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visit this place. The preparation for this pilgrimage is done by the Fatima 
Committee, which is the committee that organises the pilgrimage. A month 
before the pilgrimage they communicate with different parishes specifically by 
devotion, telling them about the devotional prayer for that specific year and 
other forms of preparation. 
Fr Rakaki continued again by saying: 
Members of the sodalities need to wear their church attire while other 
congregants dress appropriately as when they go to church. Pilgrims are 
always expected to treat this place as Holy ground. There is a challenge to keep 
order due to large numbers of people especially among the youth, but this place 
should be treated as Holy. There are, however, no restrictions pertaining to 
what to eat or not to eat at this place. 
Two Fathers passing by came to greet and asked to have a minute with Fr Rakaki. By 
that time, I was finishing up some of the notes I was writing and the coffee I had brought 
in my flask. He stood up and went to them, and in less than a minute, he was back. 
Without losing a beat, Fr Rakaki picked up the conversation: 
Different people have different expectations when visiting this place, such as 
spiritual needs and physical and emotional healing. Most of the healing 
concerns mending relationships with family members. During the Sacrament of 
Reconciliation, some get counselling from the priests. Some pilgrims visit this 
pilgrimage centre because they want prosperity in their lives, while others just 
want to give thanks to the Lord. Everyone wants a peaceful and harmonious 
life.  
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Once again, here, we see the motives for going on a pilgrimage. Healing is at the top 
of everyone’s reasons for going on a Marian Pilgrimage. Nthoi (2000: 84-85) divides 
the motivations for going on a pilgrimage into spiritual and materialistic. Many of my 
participant’s motives are spiritual than materialistic. They seek salvation, good health, 
seek penance and to give gratitude.  
He continued:  
There is no strict Fatima pilgrimage programme; however, each Fatima 
pilgrimage needs to have the important elements of the church such as the 
Sacrament of Reconciliation, praying the Rosary, Holy Mass, and devotion. 
Each diocese has its own programme that speaks to the needs of their 
congregants. The Fatima committee meets before and after the pilgrimage to 
strategise and reflect on the preparation of the pilgrimage. They also go back 
to the parishes to get feedback from them. 
In the past, the Bloemfontein Archdiocese used to have their Fatima pilgrimage at 
night but was later changed to during the day. Malome then interjected to say: 
In the beginning, it used to be during the day on the first weekend of October; 
however, it was changed because it clashed with MACUFE1. This then resulted 
in congregants attending MACUFE and not the pilgrimage. It was then changed 
to the night. Secondly, there also was a lack of discipline among the youth when 
the pilgrimage used to take place overnight. Thirdly, most people complained 
that their houses get broken into in their absence while they attended the 
pilgrimage. The good thing about the night pilgrimages is that there was more 
                                                          
1 Mangaung African Cultural Festival: Takes place in October and talent is showcased through music, art, 
comedy and sports.  
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time to do a lot of activities as it started from 18H00 to 06H00 in the morning. 
So, security and discipline are two of the main reasons why we went back to 
having a pilgrimage during the day, however, it was moved to the last weekend 
of the month, not the first.  
Responding to my line of questioning about the meaning of the Fatima Maseru Farm 
pilgrimage, Fr Rakaki explained that: 
For Catholic priests in the diocese, this pilgrimage is a time for renewal for us. 
It is like going to the fountain to drink fresh water for strength. Secondly, it is a 
time to minister to the people of the Bloemfontein Archdiocese, not only to our 
parishioners. Thirdly, it is time to celebrate being a family. There is, however, 
no set of rules that say priests should fast before the pilgrimage, as a result, it 
depends on an individual. 
We had a good laugh again when I asked him why priests take a break or lunch during 
the praying of the Rosary. His response was so profound because firstly, they consider 
the health of each other and secondly, they give pilgrims an opportunity to take the 
lead in church activities. His response was that all the other liturgical activities need to 
be led by an ordained priest, but the Rosary can be led by anyone. As a result, they 
take that opportunity to take a break. Most of them are a bit older, 45-plus and have 
different health conditions, so a break is necessary for them.  
In conclusion, Fr Rakaki commented on the rain and accidents. He said that: the 
accidents have not been part of the Maseru Farm pilgrimage, and normally, when 
something happens repeatedly, people resort to making it a belief. It is just a 
coincidence that it rains and in some parts of there are accidents. He also remembered 
that in the 70s, it used to rain a lot during and after the pilgrimage. It was during this 
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period that farmers would send their employees with tractors to pray for rain. He 
emphasized that people go on a pilgrimage for several reasons, and God answers 
them according to His will. It may be immediately, or it may take time. The 
interpretations of rain are a result of the pattern that has been taking place, it is not 
necessarily the Catholic belief.  
Our conversation was heading towards the end. Malome was contributing a lot to the 
conversation also by reminding Fr Rakaki about some of the things. One such 
reminder was: “The Fatima committee decided to be creative and bore a hole for water, 
but the water never came out. This resulted in the committee asking pilgrims to bring 
their own water to be blessed.” The two priests who came earlier came back to fetch 
him for their next meeting. He was happy to have assisted and said he would avail 
himself should I have any other questions or need clarification. More than anything, 
he was happy for the uniqueness of my study and said, “it will be extremely helpful for 
the diocese moving forward with the Fatima pilgrimage. That marked the end of my 
insightful interview with Fr Rakaki. He is indeed a walking library in the Archdiocese of 
Bloemfontein.  
 
5.5 The Tabernacle of the Most High  
 
“When Mother Mary appeared to Sr Renolda in a series of apparitions, she said we 
should call her the Tabernacle of the Most High.” said Ntate Memane. I had an 
interview with him and his wife, Mme Mamemane, simultaneously. He is one very 
informed gentleman in the archdiocese on the topic of Ngome and the Virgin Mary.  
We were sitting in his living room when Ntate Memane explained to me the difference 
between a shrine and a grotto. He explained that at Ngome, it is a Marian shrine 
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because there was a Marian apparition while in Fatima Ha Ramabanta and Fatima 
Maseru Farm, we have grottoes because there was no Marian apparition. He further 
explained that a grotto is a man-made cave as a result, both Fatima Ha Ramabanta 
and Maseru Farm are grottoes, according to him. He explained that they visit Ngome 
twice a year in May and in October. According to the classification of pilgrimage by 
Stoddard (1997: 57), the frequency of the pilgrimage is important, be it annually, 
seasonally, or rarely. May is the month of the Rosary, and October is the month of the 
Immaculate Heart of Mary, according to the Catholic Church. It is during these two 
months that everyone is encouraged to pray the Rosary. “Besides going to Fatima, 
going on a pilgrimage to Ngome is one way to celebrate the life of the Virgin Mary” 
Mme Mamemane said.  
They visit Ngome Marian shrine to pray to the Virgin Mary, who identifies herself as 
the Tabernacle of the Most High. It is at this sacred place that they learn about the 
Marian apparitions to Sr Renolda May and the life of the Virgin Mary. Ntate explains 
that: Mary appeared to Sr Renolda in a series of apparitions, telling her she wanted a 
shrine built for her. “The Virgin Mary and her son Jesus invite us to be the Tabernacles 
that surround the Altar of Jesus Christ” he said. In her 10 apparitions to Sr Renolda, 
she left her messages which are the following:  
“Call me the Tabernacle of the Most High. You too are such a Tabernacle, 
believe it. I wish to be called upon by this title for the glory of my Son. I wish 
that more such Tabernacles be prepared. I wish that the altars be surrounded 
by people praying more frequently. Do not be afraid, make it known. I wish that 
a shrine be erected for me in the place where seven springs come together. 
There I let my graces flow in abundance. Many people shall turn to God.” 
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It was these messages that led to us having the Ngome Marian Shrine. In preparation 
for this pilgrimage, they pray the Pilgrimage Novena. A Novena is a nine consecutive 
days’ prayer done at the same time every day. In this Novena, they pray for the safety 
of the journey and for their prayers to be answered. “This Novena is global and is done 
across the world in preparation for the pilgrimage.” he said. In these nine days, they 
need to make sacrifices2 and dwell deeper in prayer as this is a sacred journey to a 
Holy place. Faith is particularly important, as a result, when praying the Novena, 
intentions should be dedicated directly to the pilgrimage to Ngome. This Novena can 
be done individually in households or as a collective of pilgrims; “fellow prospective 
pilgrims meet at a commonplace at a particular time at the church or someone’s house” 
he added. 
In this conversation, we see elements of pilgrimage. There are people going on a 
pilgrimage to a sacred place. There is movement and texts where they learn about the 
life of the Virgin Mary and her encounters with Sister Renolda. Equally, the preparation 
for this pilgrimage is clearly stated and so are the motives. With reference to the 
previous section, these motives are more spiritual than materialistic.  
Ntate Memane’s interest in the life of Mother Mary started in 1999 through the Ngome 
Home of Mercy movement, which he since joined. It was through this movement that 
he learned about the life of the Virgin Mary, her shrines, and the messages from these 
shrines. He found Mary’s life remarkably interesting hence he went to Johannesburg 
to study Mariology. Mariology is the study of the Virgin Mary in a theological manner. 
He attended this course which widened his knowledge and made him love the subject 
of Mother Mary. He vowed to have a conversation with the Virgin Mary every day of 
                                                          
2 Sacrifices: Ntate Memane often fasts as a sacrifice before going on a pilgrimage. This is not a heavy fast 
where one does not eat at all, rather he skips one meal a day.  
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his life. To him, she is his refuge, mother, and intercessor. “The Holy Family of Jesus, 
Mary, and Joseph cannot be separated. As a result, in my everyday prayers, I invite 
the Holy Family. My prayers get answered faster when I use Saints as intercessors” 
he continued. His prayers include praying for the good health and wealth of the family. 
His secondary reasons for going on a pilgrimage are materialistic. Materialistic 
motivations of going on a pilgrimage include praying for wealth (Nthoi, 2006: 84).  
Throughout our conversation, Ntate Memane has been the most vocal. During the 
pilgrimage programme, he has heard some of the testimonies that pilgrims had to give 
upon visiting the shrine and the using the sacramental they got at the sacred place. 
These testimonies were influenced by the spiritual motivations pilgrims had when 
going on a pilgrimage. Many of the testimonies he heard revolved around the healing 
of the sick. He believes faith is extraordinarily strong, and we ought to believe, for the 
bible says that “blessed are those who have not seen and have believed,” he said.  
My conversation with Ntate and Mme Memane continued, and we talked about Ngome 
water. One thing that every pilgrim gets from Ngome is the Holy water from the seven 
springs that come together. The pilgrims use the water for different purposes such as 
bathing, drinking, and sprinkling in the house. The Holy water is drawn in different 
containers, and obviously, with time, the containers become half-empty. More water 
from the ordinary tap can be added; however, the value and Holiness of the water 
cannot be diluted. 
According to them, going to draw water from the spring requires pilgrims to pray the 
Rosary as they walk down to the spring. It is a prayer to Mother Mary to give us water 
with love. Just before entering the space, pilgrims need to be silent. There have been 
cases of pilgrims who do not pray the Rosary and do not keep silent as a result, when 
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they get to the spring, the water does not come out. This was an indication that they 
did not respect the space and obey the rules. This reminds me of my interview with 
Mme Motsapi when she told me a story that in 2017, there was a drought in South 
Africa that resulted in no water. When we got to Ngome, there was no water; however, 
after intense prayers, in the evening when we went to the spring, there was water. 
When walking down the spring, we need to pray the Rosary and be as pure as we can 
be in our hearts. She continued:  
“I saw people draw water from the spring, and when this other lady came to 
draw her water, the water stopped flowing. We were all shocked but continued 
praying the Rosary. Other people who were behind her came to draw their 
water, and they got it. However, when she went to draw her water, it wouldn't 
come out. The priest who was guiding us, then asked her to remove whatever 
it is she is carrying that she knows is not welcome in this place. She did unfasten 
the ropes she had on her waist and went back to get water, and she got the 
water.” 
Simmins (2011: 41-44) emphasises the important of respecting the sacred space and 
maintaining silence at all times. Even in African Traditional Religions, respect for the 
sacred space is of significant importance (Sourou, 2014: 148). 
It is after hearing such testimonies as a Catholic that I wonder when will my day come 
to have an encounter with the Virgin Mary? Nonetheless, back to Mme and Ntate 
Memane. After getting the water, pilgrims must carry their containers themselves and 
walk that steep route making the Stations of the Cross. This is a sacrifice that pilgrims 
make as they reflect on pain of Jesus Christ as He carried His cross. In the olden days, 
pilgrims could not ask each other for help to carry water, but with time, that rule was 
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loosened. Mme Mamemane emphasised that “the water we carry is voluntary, but the 
cross Jesus Christ carried was not voluntary.” 
“When pilgrims get home, they need to make sacrifices for as long as they continue 
using the Holy Water from the spring,” they continued explaining. These sacrifices 
include praying every day, helping the poor, and visiting the sick and those in prisons. 
These are not the only sacrifices to make, individuals can choose any as they please. 
Currently, there are Novena prayers made for Ngome Marian shrine to be recognised 
as an International Marian Shrine. Both Ntate and Mme Mamemane emphasized that 
“pilgrims cannot go to Ngome and return the same.” Turner (1978: 14) and du Plooy 
(2016: 147) characterised transformation as particularly important at the end of a 
pilgrimage. They agree that one cannot go on a pilgrimage and return the same. This 
transformation can either be external or internal. The former may be good health or 
wealth while the latter may be spiritual upliftment, salvation and having fulfilled a vow.  
 
5.6 COVID-19 and effects on Pilgrims  
It is not a secret that the COVID-19 pandemic has severely affected the pilgrims such 
that in chapter 4, we learned about the radio pilgrimage as a comprise for the normal 
pilgrimage that we are used to. My participants were severely affected by this 
pandemic. Aunty said: “I doubt we will have a physical pilgrimage, however, let us be 
grateful to God that we are still alive, many are not.” Despite everything that is 
happening, she is still grateful to God for her life. What saddened Sr Mike is that we 
might not have a normal pilgrimage in 2020 given the COVID 19 restrictions. This 
really saddens her as she feels a part of her is missing especially now that October 
was approaching. Mme Motsei is also spiritually affected by COVID 19; however, she 
listens to Radio Veritas every Sunday for Holy Mass. Radio Veritas is a Catholic radio 
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station broadcasting to Gauteng in the frequencies 92.7 FM and 576 AM. It broadcasts 
in different official languages. “I listen to Holy Mass in Sesotho at 9H00”, she said. 
When I asked Mme Motsapi how COVID 19 has affected her, I saw her face sadden 
and she said:  
“It is harrowing and hurtful. I, however, give thanks to God in all circumstances. 
I know He (God) knew about this pandemic even before it happened. The irony 
in all this is that COVID 19 has helped me build a stronger relationship with 
God. We live hectic lives and often go to church as a routine, but during this 
pandemic, one is forced to establish a relationship with God. I have to carry my 
own cross on my shoulders by protecting myself and those around me from this 
virus. Prayer continues; with or without COVID 19. We may not go to church 
physically, but our bodies are the temples of the Lord. Someday this virus will 
come to pass, and we will come out stronger because we stayed safe and 
strengthened our relationship with God,” she concluded.    
Despite the negative effects of this pandemic on my participants’ spirituality, they still 
manage to find a silver lining behind a dark cloud. More than anything, they found 
ways to still have a relationship with God and stand firm in their Catholic faith.  
 
 
 
 
  
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Chapter 6: Discussion and Conclusion  
 
6.1 Discussion 
 
Aims and Objectives  
 
This study was conducted primarily to understand why Catholics journey to the three 
Marian shrines of: Ngome Marian Shrine, Fatima Ha Ramabanta and Fatima Maseru 
Farm. It would also help me reflect on my own experiences and reasons for journeying. 
I wanted to achieve four aims and objectives with this research study. Firstly, to explore 
the concept of pilgrimages and how they are undertaken. Secondly, to document the 
experiences of pilgrims who go to Marian shrines. Thirdly, to discover the reasons for 
embracing on pilgrimages to Marian shrines and lastly, to explore the history of these 
Marian shrines.  
Firstly, I wanted to explore the concept of pilgrimages and how they are undertaken. 
This objective was achieved in the literature review when I discussed the pilgrimage 
phenomena using information from different scholars such as Victor and Edith Turner 
(1978), Eade and Sallnow (1991), Nthoi (2006), Roos (2006), du Plooy (2016), Eade 
and Albera (2016) and other scholars. For example, Roos (2006) wrote about South 
African pilgrimages and the modern world while focusing on inner journeying. She 
further explains that pilgrimage is universal and its one important aspect in the 
people’s behaviour. Furthermore, adds that pilgrimage is fluid not rigid. This means 
that adaptability happens a lot during a pilgrimage. Lastly, she concludes that 
pilgrimage can only be measured by looking at the motives or purpose for undertaking 
this inner journey.  
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Nthoi (2006) wrote about the Mwali Cult of Southern Africa. He concluded that the 
sacred space is always contested because the formation of the sacred space created 
by the community. Du Plooy (2016) wrote about pilgrimages to sacred sites in the 
eastern Free State. She concluded that pilgrimages in the eastern Free State are too 
broad and complex, as a result, they cannot be bottled within the scope of classical 
pilgrimage. The Turners in Image and Pilgrimage (1978) focused on Christian 
pilgrimage. They believed in transformation during a pilgrimage. Emphasis was mostly 
put on losing oneself and having an encounter with other pilgrims (communitas).  
As pilgrimage is a complex concept to which there is no one definition, I formulated a 
working definition of the term for the purpose of this study. I described pilgrimage as 
a journey from one place (home) to another (sacred place) where pilgrims return as 
transformed beings. This definition was influenced by the different scholars such as: 
Stoddard (1997), Nthoi (2006), Greenia (2014), the Turners (1978), Barber (1993), 
Hyde and Harman (2011), and Eade and Albera (2016). They all come from different 
disciplines and fields of study such as Anthropology, Sociology, Geography and 
Religion even though there are similarities in how they define pilgrimage.  
I must say, I found it remarkably interesting that scholars from different fields defined 
the term pilgrimage, and there were similarities in those definitions. Hyde and Harman 
(2011) and Nthoi (2006) believe that when defining pilgrimage, attention is focused on 
religious pilgrimages as apposed to secular pilgrimages. Equally, Nthoi (2006) and the 
Turners (1978) put emphasis on pilgrimage being a journey from one place to the 
other. Stoddard (1997) and Greenia 92014) allude that pilgrimage is a complex 
concept hence there is no universally accepted definition for it.  
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Looking at my data from the participants and the literature review, I therefore conclude 
that there is a relationship. I saw all the four elements of pilgrimage in my study. There 
were persons going on these pilgrimages, they went to a sacred place, there was 
movement both physically and spiritually which was in the form of transformation, and 
lastly, there were texts which some were written while others were told. Even in a radio 
pilgrimage, we saw that all these four elements were presented. I concluded that the 
three journeys documented in this study are all pilgrimages because besides having 
the four elements, they have the characteristics, the classifications and the motives 
for going on pilgrimages. Firstly, my participants went to the sacred sites being Ngome 
Marian shrine, Fatima Ha Ramabanta or Fatima Maseru Farm. Secondly, each pilgrim 
had a purpose for going on this pilgrimage. These purposes will be discussed in depth 
when I discuss the third objective of this study. Thirdly, the pilgrimage was lengthy and 
difficult. Even the radio pilgrimage was spiritually heavy on my mother. She even 
uttered the words “this pilgrimage is an uphill journey.” Despite the physical distance 
of the sacred place, the pilgrimage does become lengthy and difficult on pilgrims. The 
last characteristic was transformation. My participants attested to it that when they 
return from a pilgrimage, they feel as though something has changed.  
When looking at Stoddard’s (1997) classification of pilgrimage, the length of the two 
Fatima pilgrimages was local whereas the Ngome pilgrimage is a national journey. As 
much as the Fatima journeys are local, the sacred spaces are located in a quiet place 
outside where pilgrims reside. Ngome is also in a remote place where there is solitude. 
The frequency of these pilgrimages differs. The two Fatima pilgrimages occur annually 
during the month of the Rosary, October while the Ngome pilgrimage occurs 
seasonally. Going on a pilgrimage is not forced, as a result, pilgrims went on the three 
Marian shrines to fulfil their own motives. Looking at the classifications and 
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characteristics of pilgrimage, the Ngome Marian shrine, Fatima Ha Ramabanta and 
Fatima Maseru Farm correspond to these classifications and characteristics.  
The second objective was to document the experiences of the pilgrims to Marian 
shrines. This objective was achieved when I collected my data through observation, 
participant observation, semi-structured interviews, and informal conversations with 
my participants. This data was presented using the different themes in chapter 4 and 
in chapter 5. These themes allowed me to present the data in a far more exciting way 
that is fascinating to read. It was through this objective that I discovered that the 
experiences of pilgrims differ. Although they go to a similar sacred site, how they feel 
and what they experience differs significantly, and the researcher must acknowledge 
every participant's experiences. 
One specific thing that came up several times was water: be it holy water or rain. It is 
clear that water is particularly important to the pilgrims in my study. It is used for 
various purposes, including healing, purifying one's heart, and even bathing to remove 
the unpleasant energy. This healing could be the wellbeing, spiritual healing, or 
emotional healing. Catholics use water and have deep faith in how powerful it is. It is 
this faith that helps us see the results of using the holy water. One common testimony 
of using holy water is seen in women who could not bear children but after using the 
Ngome water, they could conceive. People get healed from the Ngome water like they 
do when they use water in Lourdes. According to Roos (2006: 43 & 78), water is an 
important aspect of pilgrimage especially when it is associated with healing like in 
Lourdes. She further emphasizes that water is a divine component for pilgrims.  
Du Plooy (2016: 183) categorises the use of water into two; domestic use and spiritual 
use. The domestic use includes cooking, bathing, and drinking, while spiritual use 
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includes baptising and cleansing. Although I did not categorise the use of water the 
way she did, water is used for similar purposes. Pilgrims in my study used water and 
set out their intentions which later manifested. This shows the importance of having 
deep faith in the Virgin Mary and the water she has blessed us with. For domestic 
purposes, water is used for drinking, bathing, and cooking  
The conversation regarding water is twofold. There was also the rains that pours at 
the end of the pilgrimage. Basotho believe this is a sign that prayers are answered, 
however, from the interview with Fr Rakaki, we established that this is not a Catholic 
belief. It rains because October is a rainy season. This rain is, however, good for the 
growth and fertility of the soil. For this reason, I conclude that rain after a pilgrimage is 
just coincident. This conclusion does not, nevertheless, dismiss the experience and 
interpretation of other pilgrims regarding rain.  
Another issue relating to the experiences which stood out for me was during the 
confessions when pilgrims indicated their preference regarding whom to confess their 
sins to and why. The youth preferred confessing their sins to a handsome priest. The 
sacrament of reconciliation is meant to bring us sinners closer to God as we confess 
our sins and repent, as a result, why should the looks of priests matter? Are we even 
going to confess our sins for the right reasons, or we have ulterior motives? I, 
therefore, conclude that as sacred as the place may be, human beings will always be 
human beings and it is not always possible to ignore other things that happen in our 
everyday life like being physically attracted to someone. In conclusion, leaving the 
profane and entering the sacred is possible, however, we cannot completely leave the 
profane.  
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One last experience that stood out for me was "enjoying" the pilgrimage. Enjoyment 
can be in so many different forms because it is a subjective word. For one person 
enjoying the pilgrimage means they were in solitude and in-sync with the sacred place 
as a result, communication with the divine was clear and open. This solitude is what 
Sr Mike, Jerry and S’tlhare feel is an important aspect for them when going on a Marian 
pilgrimage. For another person, enjoyment comes in a form of the music sang. People 
have their favourite hymns like Forest enjoys singing “A se le monate.” Whenever he 
sings this hymn especially at a sacred place, he feels complete and closer to the Virgin 
Mary. On the other hand, enjoying the sacred may be in a form of meeting old friends 
and family members; seeing certain people just makes the pilgrimage enjoyable to 
other pilgrims. Communitas is achieved in a pilgrimage; however, it does not occur 
universally and at the same time for everyone as emphasised by Sallnow (1991: 165) 
and Morinis (1992: 86).  
The third objective was to discover the reasons for embarking on pilgrimage journeys 
to Marian Shrines. Through the interviews conducted, throughout conversations I had 
and the material I read from the literature review, I discovered why pilgrims journey to 
these three Marian shrines. These reasons differ from person to person; however, 
most of their reasons include finding inner peace, spiritual fulfilment, religious 
participation, personal fulfilment, and for healing. There is not much of a difference 
between the reasons from my participants and the reasons in the literature. 
 Nthoi (2006: 84-85) has classified motivations for going on a pilgrimage as spiritual 
or materialistic. For this reason, one can conclude that embarking on a Marian 
pilgrimage is more spiritual than materialistic. I use spiritual instead of religious 
because spirituality is individualistic whereas religiosity is collective. The reasons for 
going on a pilgrimage depend on an individual and differ from person to person. In 
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contrast, I can also contest this conclusion by comparing the reasons my participants 
gave me against the observations I made. If confessions are used for purposes other 
than confessing and repenting and if the Maseru Farm pilgrimage was moved to the 
day programme because of the lack of discipline amongst the youth, can we really 
conclude that reasons for going on a pilgrimage are more spiritual than materialistic?  
The last objective was to explore the history of these Marian Shrines. In the research 
process, I discussed the history of the three case studies. There were no Marian 
apparitions in the Fatima Ha Ramabanta and Fatima Maseru Farm; however, the two 
Archdioceses chose those places to have their Fatima pilgrimages there. One of the 
reasons is that they are not in the village or urban area, but in remote places where 
spiritual activities can occur. The formation of the Ngome Marian shrine resulted from 
a series of Marian apparitions to Sister Renolda May. There is however a lot of missing 
information regarding the ownership of the two Fatima shrines. Even with the Ngome 
Marian shrine, focus was on the apparition and the visits to the shrine not the other 
aspects of it.  
 
Research Process  
 
My research process used the appropriate research design and methods together with 
the techniques of data collection. I used the qualitative approach and exploratory 
research design. With the nature of my research study, I got to get in-depth information 
about my participants and how they engage with the sacred. This design enabled me 
to understand my research participants and their opinions and experiences. Rapport 
was built with my participants and I which enabled a smooth working relationship.  
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I also used observation, participant observation, and interviews as my methods and 
techniques of data collection. Having used these methods and techniques, I engaged 
with pilgrims both at the sacred space and in their places of comfort. These enabled 
me to represent the all-rounded findings which I interpreted and presented using 
themes. I also took into consideration the ethics that come with conducting research. 
I ensured that I adhered to the ethical standards by getting permission from the 
Bishops and the research participants before engaging with them.  
Literature Review  
 
From the review of the literature, I have come to understand the concept of pilgrimage. 
Having formulated a working definition for my study, I believe I understand better the 
concept of pilgrimage and how they are undertaken. The Turners have made a 
significant contribution to the studies of pilgrimage with specific reference to 
communitas and liminality. The turners put emphasis on the fact that pilgrimage is a 
liminal phenomenon. This means there is a transitioning period, an in-between phase 
of a rite of passage. The end result of this liminality is transformation. Pilgrims return 
from the pilgrimage as transformed beings.  
When it comes to communitas, the Turners (1973), believe that for the period of the 
pilgrimage, the pilgrims become equal. Pilgrims become one community as they find 
themselves doing pilgrimage activities together. Sallnow (1991) and Morinis (1992) 
believe that although pilgrims experience the pilgrimage activities together, their 
experiences are likely to differ. Each pilgrim is different and therefore cannot have a 
universal experience of communitas.  
The Turners also believe that accumulating information from individuals, especially at 
a sacred place, is not as fruitful, especially if that sacred place attracts a group of 
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people (Nthoi, 2006: 6-9). I do not agree because it is through the conversations, I had 
with my participants at the sacred spaces that I accumulated valuable information. 
These conversations even led to referrals to some of my key informants. There was 
limited time for these conversations because of the pilgrimage programme, however, 
it is important to maximise the time in order to get fruitful information.  
I agree with Edith Turner in Turner and Turner (1978) that pilgrimage is a kinetic ritual. 
Pilgrimage involves movement, be it physically or spiritually. I further concur with the 
Turners (1978) that the roots of pilgrimage involve journeying from one place to the 
other and return as transformed beings. The transformation can be either be spiritual 
or physical. The spiritual transformation cannot be seen; however, it is felt by the 
individual whom it has occurred to. Equally, the spiritual transformation can be felt by 
those around you when aura changes around them.  
 I have also come to understand sacred spaces to be any space that is dedicated to a 
sacred purpose while Marian shrines are shrines dedicated to the Virgin Mary. These 
shrines are sacred, and they have the power to connect the devotees to the divine or 
the divine intermediary. Sacred spaces become sacred for varied reasons, from their 
nature to the apparitions that took place. These sacred spaces are divided into 
different varieties, and there are acceptable ways to conduct yourself at these places, 
such as the dress code. There are, however, no restrictions pertaining to the dress 
code at these Marian shrines, pilgrims just have to dress appropriately.  
Pilgrims need to respect rules in order not to defile the holiness of these sacred 
spaces. We saw in one of the interviews that Mme Motsapi witnessed someone who 
could not get water from the Ngome spring because of what she was carrying with her. 
This lady had ropes wrapped around her waist. I believe those ropes were of a different 
150 
 
denomination within Christianity. Equally, bringing alcohol to the sacred place is 
disrespectful. Pilgrims cannot connect with the divine if they are intoxicated, the same 
way one would not go to church under the influence of alcohol. Even in African 
Traditional Religions, the sacred places must remain undefiled.  
In the case of Christianity, it is said that the Lord God spoke to Moses, saying, "put off 
your shoes from your feet, for the place on which you are standing is holy ground" 
(Exodus 3:5). This bible verse shows the importance of respecting the sacred space.  
Visits to these Marian shrines take place frequently especially between the months of 
May and October. My participants go on pilgrimages to Marian shrines because they 
feel connected to her. They believe it is through her intercession that they receive all 
they ask for. It can then be concluded that this study is indeed valuable, looking at the 
lack of academic writing about pilgrimages to Marian shrines. 
 
 Findings and analysis  
 
After collecting my data, I had to group it into themes in order for me to be able to 
analyse and interpret it correctly. Looking at my three central themes being sacred 
spaces, pilgrimages, and Marian shrines, I came up with themes that cut across my 
methods and data collection techniques. I then analysed my data using ethnographic 
scenes and interpreted that data simultaneously. Through the categorising of the data, 
I got to learn so much about my participants and their experiences when they go on a 
pilgrimage. These experiences had similarities and differences when one compares a 
physical pilgrimage to a radio pilgrimage.  
In the cases both the physical and the radio pilgrimage, pilgrims prepare for this 
journey with Novena prayers. Secondly, both pilgrimages have the four elements of 
151 
 
pilgrimage being person, text, place, and movement. Thirdly, the programme remained 
the same and there was water drawn. The one difference I noticed was the pilgrimage 
route taken. Physically, before pilgrims leave Inkamana, they visit the grave of Sr 
Renolda; however, in the radio pilgrimage, that was not the case. I suppose this was 
to save time as the pilgrimage was only scheduled for a certain number of hours on 
the radio station.  
The main reason why this study was conducted was to understand why pilgrims go on 
pilgrimages to these Marian shrines. Motives are an important way to classify 
pilgrimages. One cannot go on a pilgrimage without having a motive or purpose for 
undertaking that journey. In hindsight, I realised I had little understanding of why I 
journeyed. I journeyed as an obligation for my sodality.  
I discovered that Catholics seek healing from the Virgin Mary. This healing is physical 
and spiritual most of the time and sometimes emotional. My mother, like other pilgrims, 
prayed for, among other things, her wellbeing during the radio pilgrimage. Some 
pilgrims prayed for unity in families, while others prayed for inner peace. Being in 
solitude with the Virgin Mary meant everything to them. It was at this moment that they 
felt Mother Mary’s presence around them.  
For some pilgrims, their motives for going on these pilgrimages were materialistic. 
They prayed for their wealth and success. There is nothing wrong with praying for 
materialistic gains, at the end of the day, we go on a pilgrimage for a range of reasons. 
For most of the pilgrims, especially the youth, they went on a pilgrimage for religious 
participation and congregational togetherness. Just like me in the beginning, I went to 
fulfil an obligation as a member of the Children of Mary sodality. Going on a pilgrimage 
also means meeting old friends, family members and acquaintances.  
152 
 
Congregational togetherness was unfortunately not physically possible with the radio 
pilgrimage. Spiritually, yes, we were together however it was not the same as being 
together physically.  
Because of COVID 19, the Maseru Archdiocese improvised and had a radio pilgrimage 
to Ngome. This pilgrimage was a success because it had all the four elements of 
pilgrimage being person, place, text, and movement. The movement was, however, 
spiritual and not physical. It also had the classification of pilgrimages such as motives, 
length, and transformation. The radio pilgrimage gave Catholics who have not been to 
Ngome an experience of what it is like to go on a pilgrimage to Ngome. Pilgrims who 
journeyed to Ngome were happy and grateful for this experience. The only thing that 
pilgrims could not physically take home on the day of the radio pilgrimage was the 
water from the seven springs.  
In analysing this data, I developed essential transferrable skills. I learned the 
importance of time management. Through managing my time correctly, I was able to 
focus on the notes I had written, the recordings of the interviews, and the content in 
my literature review. Most of these interviews were informal conversations, and 
through them, I understood why my participants did and did not do things the way they 
did. Although the process continues, I can already feel the change in my perception of 
the Fatima and Ngome pilgrimages 
In line with this skill, I had to concentrate and pay attention to every detail of what I 
was reading through. In the same breath, I learned the importance of adaptability. With 
the COVID-19 pandemic, I had to make adjustments to how I collected my data. It is 
through being adaptable that I was able to make necessary adjustments. In making 
these adjustments, I had to be creative in how I was to present my data.  
153 
 
More than anything, this study has been a reflective journey for me, and it deepened 
my faith both in the Catholic Church and in the life of the Virgin Mary. Not only did this 
study deepen my faith, but it also tightened some of the friendships I have within the 
church. It made me understand their spirituality even more as we interacted during the 
interviews which I conducted.  
 
6.2 Research limitations and Challenges to the study 
 
The reason this section is titled limitations and challenges is that I distinguish between 
the two. For the purpose of this study, limitations are those difficulties I encountered 
which I did not necessarily have control over them. For some limitations, there was 
partial control; however, for some of them, I had no control at all. In contrast to the 
limitations, the challenges are the difficulties I encountered, but I had control over 
them. These challenges were a lot more personal than generic. The following 
paragraphs will explain how I did not achieve some of the objectives to the fullest, 
however, given the circumstances, I did my best.  
The biggest limitation in my study was the outbreak of COVID- 19 pandemic. Not only 
did this pandemic affect my study, but it also affected me emotionally and 
psychologically. It was during the days of the hard lockdown that I felt very lonely and 
alone. Yes, research is a lonely journey; however, this pandemic worsened me 
emotionally and psychologically. I had to restructure how I would conduct my study 
because there were no gatherings in 2020 which made me rely on the information I 
got when I went on the pilgrimages in 2018 and 2019. Instead of observation and 
participation being the primary ways of conducting research, I mainly relied on 
interviews and conversations I had previously.  
154 
 
During my interviews, I had participants who did not consent to recordings which 
meant that I had to listen attentively and write as fast as possible. Another challenge 
with the participants was the language. Some preferred to use Sesotho. Translating 
the responses to English for analysis was time-consuming. I did not have participants 
who expected remuneration for their participation because I had explained that there 
would be no remuneration in the consent form. I did not experience any challenges 
with getting permission from the bishops to conduct my study in their Archdioceses.  
Looking at my aims and objectives, the history of Fatima Ha Ramabanta and Fatima 
Maseru Farm were not fully explored. In my conversations, focus was more on why 
pilgrims go on pilgrimages to Marian shrines that I neglected the history. This is one 
objective which was not fully achieved. The history of Ngome Marian shrine only 
centred around the apparition and the activities performed there. Moving forward, 
exploring how these Marian shrines ended up belonged to the church.  
Lastly, there were times when I lacked motivation and self-confidence in what I was 
writing. It felt as though I had been doing this research for an exceedingly long time, 
so much that I end up losing the plot of why I am conducting this study. More often 
than not, I felt like giving up, especially during the hard lockdown days. I am, however, 
grateful that I did not feed my insecurities instead; I persevered them until the end. 
Having written about and practising reflexivity, I had to acknowledge my biases and 
learn the importance of objectivity.  I am glad that I overcame my challenges.  
 
 
 
155 
 
6.3 Recommendations 
 
My most significant recommendation is that young African scholars, whether Catholic 
or non-Catholic, should be encouraged to write more about Marian shrines in Africa. 
Young African scholars have an advantage in writing about pilgrimages to Marian 
shrines in Africa because this topic is under-researched. Together me and them will 
be building on a body of knowledge on pilgrimages, sacred spaces and Marian 
shrines. The one advantage is that we do not need to learn our home languages and 
religion because we are already part of it.  
Secondly, I would recommend that further research be done on the seven streams 
that meet in Ngome. We have learned that the Virgin Mary appeared to Sr Renolda 
asking that a shrine be erected for her where seven springs meet. It would make a 
good research paper to dig deeper as to why seven streams? Does the number seven 
have any hidden meaning looking at how God created the earth in seven days? Lastly, 
has anyone ever seen those seven streams? Are they man made or natural?  
The third and last recommendation would be around having Our Lady of Africa as 
black. Is this the first step towards decolonializing Christianity and Catholicism in 
Africa? Can we have the Tabernacle of the Most High as a black Mary? As young 
African scholars, we need to take pride in being African and Christian because the two 
co-exist.  
 
 
156 
 
 
 
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