Environmental citizenship has intellectual roots extending into the Middle Ages. We need to get down and dirty—literally. This article—rooted in vibrant materialist intersections with medieval pilgrimage poetry—transverses literary and ecological paths as it explores pilgrimage ecopoetics. From the Middle Ages to today, voluntary migrants in the form of pilgrims cause environment degradation, everything from waste disposal to soil erosion on frequented paths. Focusing on dirt in which pilgrimage paths have sprung up and dirt used as healing relic, we come to understand actants like dirt and holy dust in a new way. Tomb dust and holy dirt convey an agency that catalyzes our understanding of pilgrimage as materially grounded in the earth. Things are not mere objects, but possess independence from us. Possessing agency, matter itself is not static but generative. Dirt’s extended fellows include reviled trash, waste, and crap. A modern-day pilgrimage shrine, the Cathedral of Junk in Austin, TX, is a refuse pile of rejected garbage. Sustainably reused by the creator, this shrine perfectly realizes a Judeo-Christian ethos of charity. See in this way, dirt—normally reviled as abject, even ‘out of place’ (Douglas 1966/2002: 44)—can be viewed as positive, even sacred. Like waste poetry, dirt ultimately heals homeopathically for both spirit and body.

中文翻译：

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动态污垢：中世纪圣尘，仪式侵蚀和朝圣经济学

环境公民的知识根源可以追溯到中世纪。从字面上看，我们需要整洁。这篇文章以中世纪朝圣诗歌与充满活力的唯物主义交叉点为根基，在探讨朝圣生态学时，它跨越了文学和生态学的道路。从中世纪到今天，以朝圣者形式出现的自愿移民会导致环境退化，从废物处理到水土流失，每条路的走道都是如此。着眼于朝圣之路蓬勃发展的泥土，以及用作治疗遗物的泥土，我们以一种新的方式来了解像泥土和圣尘这样的演员。坟墓中的尘土和圣洁的污物传达了一种媒介，促进了我们对朝圣的理解，因为朝圣是从地面上扎根的。事物不仅是物体，而且具有对我们的独立性。拥有代理，物质本身不是静态的，而是生成的。污垢的扩展伙伴包括肮脏的垃圾，废物和废话。现代朝圣神社，德克萨斯州奥斯汀的垃圾大教堂，是一堆被拒绝的垃圾。这座神社被创作者可持续地重复使用，完美地体现了犹太基督教基督教的慈善精神。以此方式，通常被污秽地指责为污秽，甚至“失地”（Douglas 1966/2002：44）的污垢可以被视为积极的甚至是神圣的。就像废诗一样，污垢最终会顺势治愈精神和身体。通常被污蔑为肮脏，甚至“不合时宜”（Douglas 1966/2002：44）的污垢，可以被认为是积极的甚至是神圣的。就像废诗一样，污垢最终会顺势治愈精神和身体。通常被污蔑为肮脏，甚至“不合时宜”的污垢（Douglas 1966/2002：44），可以被视为积极甚至神圣的东西。就像废诗一样，污垢最终会顺势治愈精神和身体。