**2. Literature Review**

When the literature review was conducted, there were few publications about cultural routes. According to Vada et al. (2022), there are 43 peer-reviewed articles published on cultural routes, which is insufficient to develop new routes. Furthermore, the number of academic publications on routes has decreased even more in recent years, which they attribute to the COVID-19 pandemic. When religious routes are removed from the publication list, it is obvious that the number of publications will be much lower.

It has been determined that the literature examined within the scope of this research focuses on the definition of the religious route, the reasons for its preference, the features it possesses or lacks, the opportunities it provides, or the threats it faces. They also mentioned the issues that must be considered and implemented to increase the potential of pilgrimage routes, better protect and manage them, and correct deficiencies. Pilgrimage routes are an economic, social, and spatial phenomenon, according to McGrath (1999), who attempted to define the religious route. It is the geographical experience of going to a place of worship or a holy place. According to Mahanti (2022), a religion is held by approximately 93% of the world's population. At some point in a person's life, the desire to be one with God takes precedence and drives them to visit religious sites. The divine atmosphere in these locations combines with religious structures to create an appealing environment for visitors. Temples, churches, mosques, shrines, cathedrals, gurdwaras, and synagogues are magnificent religious structures that make you feel as if you are meeting with God. In various sources, words like "faith-based discoveries, pilgrimages, and missionary journeys" are used to describe religious routes. Cultural routes are used as the top title and pilgrimage routes as the subtitle by organizations that issue international certificates. Pilgrimages are the most popular journeys around the world and have been carried out for centuries. Every year, the number of people who prefer these routes grows. According to the World Tourism Organization, the number of pilgrims to India's Haridwar has increased by 94% in the last five years; 87% to the Vatican; and 78% to Mecca in Saudi Arabia. Every year, approximately 300 to 350 million pilgrims and tourists visit certain religious sites.

Some researchers investigated why people choose religious-themed routes. According to Abbate and Di Nuovo (2013), the first reason travelers take religious routes is to be pilgrims, with the second reason being to explore or socialize. According to Wang et al. (2016), religious routes appeal to believers for two reasons: mental relaxation and cultural enjoyment. Cruz-Ruiz et al. (2020) observed a significant increase in the development of themed tourist routes; they stated that routes that combine architecture, scenery, gastronomy, and festivals are preferred. Religious routes, according to Choe et al. (2015), are also experienced by those who do not practice that religion. These visitors prefer religious routes for a variety of reasons, including learning about different cultures and lifestyles, getting away from city noise, pondering, and getting away from daily responsibilities. According to Kruger and Saayman (2016), the reasons for joining religious routes are spiritual satisfaction, inner peace, inner healing, faith discovery, community unity, personal satisfaction, and religious requirements. The route divides its travelers into three different categories: adherents, explorers, and seekers. According to Gutic et al. (2010), religious routes can also be designed to visit only one or a few religious buildings. The main motivation for such routes is the building's historical, architectural, and religious significance. Many cathedrals in Europe are considered sacred by the authorities, and visiting these structures is similar to being a pilgrim.

The themes of publications about the characteristics of religious routes can be divided into three categories: those that propose contemporary touches to the routes, those that attempt to define the components of the authenticity criteria, and those that attempt to establish their relationship with all types of cultural heritage. Shakiry (2006) suggests that the discovery of places of religious importance and the construction of quality tourism facilities in these places lead to an increase in pilgrimage tourism, but first and foremost, the beautification of the regions surrounding the pilgrimage sites and all necessary modern services, particularly the road and transportation system, should be provided. Tourist motivation is one of the most important factors to consider in faith-themed routes, according to Baibakov (2019). Aside from moral considerations, it is necessary to improve the quality of modern service, implement the appropriate pricing policy, and carefully plan advertising and information promotions. As stated by Amaro et al. (2019), since individuals from various geographies and cultures participate in pilgrimage routes, certain holy places must be visited in order to become a pilgrim, and there are prayers that must be performed. Therefore, there should be mobile phone applications that inform and guide. Given the likelihood of internet outages in rural areas, these applications should include offline functionality and the ability to use GPS for local identification. Furthermore, this application should be able to serve in multiple language groups by predicting the presence of pilgrims from various geographies and cultures. Yet again, pilgrims should provide detailed information about public services, lodging, and transportation while traveling on the route so that they are not concerned about these issues. Pilgrims will be able to focus more on spiritual and religious aspects on pilgrimage routes that offer all of these services.

Authenticity is important for pilgrims to experience holy places correctly and to feel spiritual values, according to (Kim et al. 2020), who attempt to define the components of the authenticity criterion. Some researchers have also worked on the definition of authenticity in religious pathways, explaining it through various concepts or what its components could be. Belhassen et al. (2008), for example, coined the term "theoplacity" to describe a person's devotion to a holy place based on religious belief and the spiritual connection they feel in that place. The author defined authenticity as having three components: belief, activities, and places. Wright (1965) coined the term "geopiety" to express the deep respect and devotion that people have to a certain place or geography due to their religious belief. Tuan (1976) discussed the term geopiety through the concept of authenticity, and how people perceive and make sense of religious geographical areas and places. According to Olsen and Wilkinson (2016), religious routes should be regarded as a slow travel experience since speed and dominant cultural norms diminish the spiritual value of these routes. Spiritual worth is an expression of uniqueness. The Cultural Route Assessment Model

(CREM) was created by Boži´c and Tomi´c (2016). One of the most important findings from the surveys they conducted with travelers in Serbia for the Roman Emperors Route for this model is that some parts of this heritage route were not considered authentic by the participants. Another important piece of information is the expectation that historical people and events will be supported by an interesting story. As an outcome, they argue that the authenticity of the route is defined by a real or mythological story and the places that support the story. According to Santos (2002), the uniqueness of a religious route is hidden in the primitiveness, difficulty, and distress of travel and accommodation facilities. Pilgrimages should not be built with ultramodern and comfortable facilities. Travelers who believe they will be unable to complete the entire route should begin at a convenient stop. Caton and Santos (2007) also supported this idea and stated that travelers also want to experience difficulties and reach personal maturation.

Researchers studying cultural heritage values have concentrated on the routes' tangible and intangible cultural heritage components. Naramski and Szromek (2019) proposed that cultural routes should be merged with tourism and have a strong network structure to protect cultural heritage values. As stated by Singh and Kumar (2022), intangible cultural heritage values, along with the route, temples, and other traditional structures, are important determinants of religious routes. Religious beliefs provide the spiritual meaning of religious routes' intangible cultural heritage values. Researchers explain this discourse through the natural elements that comprise the theme of India's five sacred routes, the meanings they discover in the human body, and the concepts they encounter in human life. In this regard, sacred activities, acts of worship, and sacred symbols should all be considered. On the other hand, cultural landscape is an essential component of religious routes. In this context, sacred trees, sacred public areas, sacred water sources, and sacred statues should be carefully considered in route planning.

According to Mishra (2000), religious routes are regarded as a first-rate industry all over the world. Regional development is required for job creation and the re-establishment of cultural values. As noted by Gupta (2006), pilgrimage tourism has a significant impact on socioeconomic change. Not only pilgrims but also tourists who are curious and interested in various pursuits participate in religious routes. As a result, the number of tourists taking religious pilgrimages grows rapidly each year. With the increase in tourists brought by religious routes, new professions that employ locals are emerging. Route paths with natural and cultural richness of underdeveloped countries have the potential to attract tourists seeking new and authentic experiences, according to Briednhann and Wickens (2004) and Mutana and Mukwada (2020). The fact that these countries are on international trade routes represents a significant opportunity for economic development. In accordance with Vijayanand (2012), religious routes attract new investments to its geography. Tourist income not only revitalizes the locals, but also provides the necessary funds for the protection and management of their religious centers. Many monasteries and church buildings, according to Krogmann et al. (2021), can be restored thanks to the proceeds of a pilgrimage route launched in 1993 in Slovakia. They claim that pilgrimage routes provide opportunities to restore and use religious structures.

According to some studies on the effects of tourism on religious routes, these routes and their components are vulnerable to some threats. These threats include overcrowding at the sanctuaries, the construction of too much infrastructure and superstructures in the immediate vicinity, the disappearance of open spaces, public spaces, and urban spaces, the region's excessive increase in real estate prices, and the need for locals to leave due to high costs. These include environmental pollution, the loss of a mystical atmosphere, identity issues, and conflicts between locals and tourists. In recent years, outbreaks such as the pandemic have stopped visits, posing a threat in the opposite direction of the aforementioned factors. According to Orland and Bellafiore (1990), a socio-economic threat researcher, pilgrimage tourism areas in developing countries are subject to extraordinary economic pressures and changes. Because they are considered sacred by the locals, these areas may be the last open areas of the geography where they are located. However, the

pressure of tourism and economic inputs causes the construction volume in the sanctuaries and their immediate surroundings to be excessively increased, and these areas are occupied by extremely crowded masses. As stated by Vijayanand (2012), religious routes not only generate income for the geography to which they belong, but they also raise costs. Garbage collection, water disposal, lighting, and marketing and promotion all necessitate a substantial budget. Real estate prices in the region rise, competition for land use begins, and the poor local population is sometimes forced to relocate. Given the threats to spiritual values, Hung et al. (2017) propose that conflicts between commercialization and sanctity be resolved by developing a balanced model for religious routes. Material facts should not be allowed to undermine the route's religious values and philosophy. Many touristic businesses, such as hotels, restaurants, and shops, have sprouted up near popular temples, according to Shinde (2007). This lessens the pilgrimage route's sacred atmosphere. The arrangement of religious routes with crowded tourist groups, according to Santos (2002), causes these routes to lose their religious and spiritual character. According to the research of Raj and Morpeth (2007), the Council of Europe's designation of the Santiago Pilgrimage Route as the European Cultural Route accelerated the secularization process. The conversion of local religious rituals into festivals destroys the spirit of faith. Terzi´c and Dogramadjieva (2022) investigated the benefits and drawbacks of bringing together racially and religiously diverse nations on a path where there had previously been disagreements. Through surveys conducted with 627 people in five different countries, they attempted to determine how the arrangement of the Ottoman Heritage Route in the Balkan countries would be received by the local people. In total, 27% of those polled responded negatively, 36% were undecided, and 37% responded positively. Therefore, careful consideration of national identities and religions in shaping cultural routes is required, as is mental preparation of local people for this route, as well as a very good international management plan and cooperation. Some researchers have recently investigated the effects of the pandemic threat, which has halted religious route travel, as it has in every sector. According to Mróz (2021), pilgrimages dropped by 90% during the first six months of the pandemic. Fear of death and feelings of refuge in religion increased interest in pilgrimage routes in the following periods. People under the age of 60 preferred to become virtual pilgrims using AR technology, while those over the age of 60 preferred to make pilgrimages on foot and with individual participation. While the number of road travelers has decreased, the number of annual pilgrims has increased. Tsironis investigated the effects of the pandemic period on St. Paul's Route in Greece, concluding that route travels, which came to a halt during the pandemic, resumed their previous speed immediately after the pandemic (Tsironis 2022). As a consequence, he stated that religious tourism, which began in ancient times and continues to exist today despite the passage of time, has proven to be resilient in the face of historical events, political fluctuations, health hazards, and security risks.
