The Diversity of Sacred Lands in Europe - IUCN

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Balkans and Asia Minor. Most of them live in Anatolia and for many years have been neglected by the central authorities. In Albania, as well, their community is rather large, and smaller numbers of Alevis and Bektashis can be found all over the Balkans, but also in other parts of the world. Not well-known in the Western world, their respectful attitude to nature could serve as an example of good practice. Their teachings should become better known and their message of harmonious life with nature should be further promoted. Their voice should be heard by the governments of their countries more clearly and appropriate measures for the sustainable management of protected areas and the environment could be taken. The natural environment we inherited from our fathers will be probably delivered to our children in a much worse condition. So, as Celal Arslan, an Alevi dede, mentioned during an interview in 2004 (Ignatow, 2008): ‘We give primary importance to the environment all the time for our and our children’s future. Our ancestors planted a tree wherever they saw water. The importance of trees has come down to us. When we were young our elders used to say ‘Plant trees as long as you live. Even if you yourself cannot benefit, other living things such as birds and wolves can benefit’, and they planted a love of nature in us. But over time, the slaughter of nature increased. I am telling you as an Alevi, as a dede, we should give environmental consciousness to our children.’ 105
References: Alexiou, K. (2009), Οι Πομάκοι της Θράκης, [Pomaks of Thrace], http://www.mavriki.eu/meionotites.html, checked 25 May 2011, (in Greek). Altintaş, E. B. and Haydar Gözlü, ’Tunceli embraces President Gül’, Todays Zaman, 6 November 2009, http://www.todayszaman.com/newsDetail_getNewsById. action?load=print&link=192139&yazarAd, checked 25 May 2011. ARC, What do Muslims teach us about ecology?, Alliance of Religions and Conservation, http://www.arcworld.org/faiths.asp?pageID=6, checked 25 May 2011. Aslanis, I. and Arvanitidou, S. (2001), Roussa in Ancient times, Electronic thesaurus of Thrace, http://www.xanthi.ilsp.gr/thraki/history/his.asp?perioxhid=H0005, checked 26 May 2011 (in Greek). Doja, A. (2006a), A Political History of Bektashism from Ottoman Anatolia to Contemporary Turkey, Journal of Church & State, 48 (2), 423–450. Doja, A. (2006b), Spiritual Surrender: From Companionship to Hierarchy in the History of Bektashism. Numen: International Review for the History of Religions, 53(4), 448–510. Endirce, N. (1998), The Environment in Alevism and Bektashism, Istanbul: Can Yayinlari. Ignatow, G. (2008), Transnational environmentalism at Europe’s boundaries: identity movements in Lithuania and Turkey, Current Sociology, 56(6): 845–864. Karamustafa, A. T. (1994), God’s Unruly Friends: Dervish Groups in the Islamic Later Middle Period 1200–1550, Salt Lake City, UT: University of Utah Press. Koukos, M. (1991), Στα βήματα του Ορφέα, Οδοιπορικό της Θράκης, In the steps of Orpheas, Traveling in Thrace, http://alex.eled.duth.gr/Eldoseis/Koukos/orfeas/ index.htm, checked 26 May 2011, (in Greek). Kressing, F. (2002), A Preliminary account of research regarding the Albanian Bektashis – Myths and unresolved questions, in Albania – A Country in Transition. Aspects of Changing Identities in a South-east European Country, ed. K. Kaser and F. Kressing, Baden-Baden, pp. 65–92. Leaman, O. and Nasr, S. H. (ed.) (2001), History of Islamic Philosophy (Routledge History of World Philosophies), New York: Routledge. Mavrommatis, G. (2008), Bektashis in 20 th century Greece, Turcica, pp. 40, 219–251. 106
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The Diversity of Sacred Lands in Eu
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The designation of geographical ent
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table of contents 7 All creation gr
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All creation groans and sighs... Hu
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The borders of science In two areas
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ment. Their intention is the same a
Page 16 and 17:
Introduction to the proceedings of
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have preceded the establishment of
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unique position in Northern Lapland
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Greece, the only monastic republic
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References Aikio, A. (2000). The ge
Page 28 and 29:
Greetings from the Saami Parliament
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Lake Inari. Some of them are planne
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Words of welcome Tarmo Jomppanen Th
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threatened. It is extremely importa
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The concept of indigenous religions
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Kola Sámi oral tradition it is nat
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tic religion today; it is thought t
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References Bäckman, L. (1975), Sá
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Archaeology of sieidi stones. Excav
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fell tops, rock formations, islands
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to know more about the way their an
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jects, cigarettes, alcohol, candles
Page 56 and 57: place have been considered importan
Page 58: Manker, E. (1957), Lapparnas heliga
Page 62 and 63: Conserving sacred natural sites in
Page 64 and 65: abies), but they can also be from o
Page 66 and 67: Sacred natural sites and customs In
Page 68 and 69: were carried out. It was concluded
Page 70 and 71: The sacred grove (hiis) of Tammealu
Page 72 and 73: cial conservation area (IUCN Catego
Page 74: Glossary Looduslik pühapaik - a SN
Page 77 and 78: The location of the Mikytai Site in
Page 79 and 80: The Mikytai Alka Hill in the landsc
Page 81 and 82: The topography of sacred places in
Page 83 and 84: the mid-seventeenth to the first ha
Page 86 and 87: Zilais kalns - Blue Hill in Latvia
Page 88 and 89: gators in many publications have be
Page 90 and 91: It is worth to mention that the ric
Page 92 and 93: Cukurs, R. (1936). Valmiera - Burtn
Page 96 and 97: Alevi-Bektashi communities in south
Page 98 and 99: Additionally, the central concept o
Page 100 and 101: tine state. By the eighteenth centu
Page 102 and 103: The most venerated natural elements
Page 104 and 105: people) (Kressing, 2002) and Bektas
Page 108 and 109: Mélikoff, I. (1998), Bektashi/Kizi
Page 110 and 111: Part Three: Managing lands of mains
Page 112 and 113: The cultural and spiritual sites of
Page 114 and 115: has been dedicated and since time i
Page 116 and 117: December 1991. It was founded in 19
Page 118 and 119: ison, elephants, rhinoceroses, lion
Page 120 and 121: These places often became places of
Page 122 and 123: 1200 BC to AD Iron AD to 476 Roman
Page 124 and 125: As was mentioned above, there is a
Page 126 and 127: Holy Island of Lindisfarne and the
Page 128 and 129: es facing Holy Island Lindisfarne.
Page 130 and 131: somehow helps sanctify a geographic
Page 132 and 133: ality into early Christian forms ar
Page 134 and 135: gree of reconstruction of the (redi
Page 136 and 137: housing the islanders established T
Page 138 and 139: UNESCO, (2011), Durham Castle and C
Page 140 and 141: Landscape linkages between cultural
Page 142 and 143: asin to be connected with other num
Page 144 and 145: The only remnant of the ancient Ple
Page 146 and 147: The Quadrilatero Project, threats H
Page 148 and 149: an ensemble, as they lack connectiv
Page 150 and 151: servation of the wetland ecosystem
Page 152 and 153: The wetland. Steps of protection. 1
Page 154 and 155: Sargolini, M. et al. (2006), Reti E
Page 156 and 157:
Part Four: Managing lands of monast
Page 158 and 159:
Monastic communities and nature con
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or ‘wild’ terrain, the longevit
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natural shelter, such as in caves.
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verse ancient Coptic monasteries in
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Therefore, ‘the actuality of mona
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The Holy Island of Arran, UK. Tibet
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Conclusion An analysis of the manag
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Mallarach, J.-M. (2005), The Way of
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Acknowledgements I am deeply indebt
Page 176 and 177:
Managing the heritage of Mt Athos T
Page 178 and 179:
miskis, the area has been dedicated
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the Athos authorities who have atte
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1992), and to promote the certifica
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the necessary arrangements for moni
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tive - and decisive - involvement o
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Παπαγιάννης, Θ. και
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Special Nature Reserve Milesevka an
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Serbs. From the eleventh century to
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monastery. The Venetian diplomat Ra
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Muslim populations of the region, w
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community. Thanks to the enormous e
Page 200 and 201:
different needs of the stakeholders
Page 202 and 203:
References Cmiljanovic, M. (2009),
Page 204 and 205:
Part Five: Europe: a wealth of sacr
Page 206 and 207:
Diversity of sacred lands and meani
Page 208 and 209:
A rock painting portraying an elk f
Page 210 and 211:
the protected areas of Finland. In
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management and conservation of the
Page 214 and 215:
culture is a part of the duties of
Page 216 and 217:
References Anonymous (2010a), The v
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The Carpathian Mountains, a realm o
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Throughout history, the Carpathian
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In Ceahlău National Park, Romania,
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Christian sacred natural sites Nowa
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grims; Wadowice, the birthplace of
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The Dacian King Decebalus, Porţile
Page 230 and 231:
References Borsa, M., Chifelea, C.,
Page 232 and 233:
The ‘sacredness’ of natural sit
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experience as part of the healing o
Page 236 and 237:
Fox’s experience wears very diffe
Page 238 and 239:
The word, sacred, has an etymology
Page 240 and 241:
St Clement’s Church and Mt Roinea
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point of human ecology. From here a
Page 244 and 245:
Posey, D. A. (ed.) (1999), Cultural
Page 246 and 247:
Synergies between spiritual and nat
Page 248 and 249:
A map of the Barents Euro-Arctic Re
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is associated with an area filled w
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tected area was included in the UN-
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Finland. The pictures on the rock w
Page 256 and 257:
Concluding remarks Sometimes common
Page 258 and 259:
Федотов Г.П. Будет л
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Part Six: Other related issues 259
Page 262 and 263:
On the other hand, the UNESCO-IUCN
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the world (Eliade, 1959), there are
Page 266 and 267:
to assess the applicability of the
Page 268 and 269:
plicable as they are, eight would r
Page 270 and 271:
References Burckhardt, T. (1958). P
Page 272 and 273:
Inputs and comments from the worksh
Page 274 and 275:
equally effective tool as interpret
Page 276 and 277:
Conclusions Results The Delos3 Work
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growing, even within legally declar
Page 280 and 281:
ny, beauty and the interconnectedne
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the world, make to the conservation
Page 284 and 285:
2.7. Friday 09.00-10.30 Session 4:
Page 286 and 287:
Appendices Appendix I: Workshop par
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Pirjo Seurujärvi Park Superintende
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P. 102 Ggia: el.wikipedia.org/wiki/
Page 292 and 293:
The ecological footprint of the Del
Page 294:
International Union for Conservatio
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