The Diversity of Sacred Lands in Europe - IUCN

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has been dedicated and since time immemorial the Majella is considered a sacred mountain, the Mother Mountain. Transhumance Majella National Park is intrinsically related to Abruzzo’s culture of transhumance. Two of the millennia-old drovers’ roads (tratturi) used by shepherds and their herds for their seasonal migration traverse Majella National Park and Abruzzo’s remote, majestic and dramatic landscapes into Apulia, and over 1000 tholoi-type shepherd huts still dot the Majella landscape to this day. Transhumance was practiced in the Abruzzo Region since the Copper Ages till the 1950s, marking society, traditions, as well as its tangible and intangible culture. In 1605, and with only a working population of 50 000 people, five million bovines were counted in the Abruzzo region alone to which need to be added millions of sheep and goats. A single shepherd could be moving as many as 10 000 animals along drovers’ roads that would be either 55 m or 111.6 m wide, depending on whether he was moving cattle or ovine. The distances travelled per day would be 40 km for cattle and 10-15 km for ovine. Shepherds had to pay a toll for the use of the tracks and for each animal; the income of these taxes to the Aragon crown was considerable. Farmers welcomed the herds as they benefitted from the passage of the animals. Archival records show that wheat yields from fields fertilised by herds were well above average. The 250 km journey to the south took two to three weeks and every three or five km along the drovers’ road the shepherds would find resting places that were strategically located, containing wide open spaces that offered shadow, ample watering opportunities for the herds, cooking areas and stone huts. The routes were also extensively used by all needing to reach the South of Italy or by those travelling northwards. Today, these highways of the past are once again being used as trekking and pilgrimage routes. Shepherds would build shrines to protector deities or even churches along these tracks which made these the preferred way for pilgrims to travel to/from the Holy Land. The commercial opportunities these migrations presented allowed people to organise markets, build taverns and houses and, over time, lively market villages would come into being, as the most important requirements for making a living existed through the availability of water, roads, and a barter and trade network with neighbouring regions. This was kept alive through the seasonal migration of shepherds that allowed goods to be transported, exchanged and sold. On 8 May the shepherds would return home along a different route to the summer pastures of their mountains, often joined by their families. The Majella, mountain of sacred sites It might seem a contradiction that the abundance and diversity of sites is also the challenge Majella National Park fac- 113
es. Another point is that the same sites have been used and reused by many subsequent cultures. However, beneath it all there is a powerful force that has expressed itself continually, reinforcing the living matrix of this mountain that has expressed itself as a Mother Mountain by giving birth to diverse cultures and spiritual expressions. To use an ecological word, sites have been ‘recycled’ and adapted to meet new requirements and interpretations and therefore contain many historical, cultural and spiritual layers. Which one is to be brought to the fore? Or is it the resulting sacred landscape that needs focussing on with this cultural and natural diversity just an outcome of much deeper forces? Context of monasticism and the Abruzzo Monasticism in the Abruzzo region is characterised by a number of key dates. • 4th–6th century AD: Christianity arrives in Abruzzo. The Valnerina Hagiographic texts mention Christians who fled Syria and Anatolia arriving in Valnerina. Here they lived as hermits, founded Anchoritic settlements, introduced the hermitic tradition and reclaimed the marshy valley. • 501 AD: St Benedict retreats to a cave at Subiaco, while monasteries already exist nearby. • St Benedict creates his Rule based on the writings of St Basil and the early church fathers. • 6th century: The hermitage abbey of S. Salvatore a Majella was built on top of Roman settlement. Documents from this hermitage state that hermits were already living then on the Majella. • 639 AD: Monks escape the Persian invasions of Egypt, Palestine, Syria, Armenia and Sicily. • 726/739: Byzantine Emperor Leo III issues edicts against the worship of images. Pope Gregory III condemns the Emperor’s decision and the iconoclasts escape to Southern Italy. • 732: Leo III transfers Illyricum and Southern Italy from Papal governance to the Patriarch of Constantinople. Monks escape northwards and to Rome. • 820: Saracens invade Abruzzo. Monks retire to remote areas to lead an eremitic way of life • 1042: The creation of maritime links between South Italy, Syria and Palestine and the advent of the Crusades in 1093 bring more monastics to Italy The Majella National Park The Majella National Park territory covers 74 094 ha within the three provinces of Pescara, L’Aquila and Chieti and comprises 39 townships. What sets the Majella National Park apart from the other national parks is the fact that 55% of its territory is situated above 2000 m (6562 ft). This also means that certain areas of the park are not easily accessible from late autumn to spring, thereby giving nature some respite from visitors. Planning and Management The Resolution for the creation of Majella National Park was adopted on 6 114
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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
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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
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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
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place have been considered importan
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Manker, E. (1957), Lapparnas heliga
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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 106 and 107: Balkans and Asia Minor. Most of the
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 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
Page 160 and 161: or ‘wild’ terrain, the longevit
Page 162 and 163: 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
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Managing the heritage of Mt Athos T
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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
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different needs of the stakeholders
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References Cmiljanovic, M. (2009),
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Part Five: Europe: a wealth of sacr
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Diversity of sacred lands and meani
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A rock painting portraying an elk f
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the protected areas of Finland. In
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management and conservation of the
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culture is a part of the duties of
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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
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References Borsa, M., Chifelea, C.,
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The ‘sacredness’ of natural sit
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experience as part of the healing o
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Fox’s experience wears very diffe
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The word, sacred, has an etymology
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St Clement’s Church and Mt Roinea
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point of human ecology. From here a
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Posey, D. A. (ed.) (1999), Cultural
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Synergies between spiritual and nat
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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
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Concluding remarks Sometimes common
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Федотов Г.П. Будет л
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Part Six: Other related issues 259
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On the other hand, the UNESCO-IUCN
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the world (Eliade, 1959), there are
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to assess the applicability of the
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plicable as they are, eight would r
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References Burckhardt, T. (1958). P
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Inputs and comments from the worksh
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equally effective tool as interpret
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Conclusions Results The Delos3 Work
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growing, even within legally declar
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ny, beauty and the interconnectedne
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the world, make to the conservation
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2.7. Friday 09.00-10.30 Session 4:
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Appendices Appendix I: Workshop par
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Pirjo Seurujärvi Park Superintende
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P. 102 Ggia: el.wikipedia.org/wiki/
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The ecological footprint of the Del
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International Union for Conservatio
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