The Diversity of Sacred Lands in Europe - IUCN

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tive – and decisive – involvement of the monastic community and other permanent inhabitants in every step of the management process, through a system of consultation and collaboration with the Study Team and a voice in the evaluation of options and approvals. Implementation Through active participation, it is expected that the Management Study will have good chances of being implemented, once approved. Some other choices will also contribute to the implementation. The Study Team will cultivate close collaboration with the scientific institutions, so that its proposals are the result of a broad consultation. Similarly, it intends to initiate contacts with the appropriate public services and take seriously into account their views. The Study will include a detailed action plan of necessary measures, regulations and interventions, providing a brief description, responsible driver, time schedule and indicative cost for each. The major issue that needs to be considered here is the financing of all these actions, especially in view of the dire state of the Greek national economy. This should be considered carefully by the Holy Community, which has the overall responsibility for management implementation, and discussions on funding options should be held with the state authorities and the European Union. It is clear that the integrated and systemic Management Study of the Athos spiritual, cultural and natural heritage is a critical step in the long history of the area. The difficulty in preparing reasonable and balanced proposals and obtaining agreement on them should not be underestimated. On the other hand, if all goes well through the wise guidance of the Holy Community, the Study can play a significant role in the maintenance and strengthening of the traditions of this unique sacred place. Vegetable garden and outhouses of Simonopetra. 185
References Ντάφης, Σ. κ.ά. (1992), Μελέτη Oικολογικής Διαχείρισης Περιοχής Ι. Μ. Σίμωνος Πέτρας, Θεσσαλονίκη. [Dafis, S. et al. (1992), Ecological Management of the Simonos Petras Holy Monastery Area, Thessaloniki (in Greek).] Ελισαίος, Αρχιμανδρίτης (2007), ‘Ο κοινοτικός και οικουμενικός χαρακτήρας του Αγίου Όρους’, Στο ο, Εκκλησία - Οικουμένη - Πολιτική , Αθήνα: Ίνδικτος, σελ. 201- 230. [Elissaios, Archimandrite (2007), ‘The communal and ecumenical character of the Holy Mountain’, In, Church - Ecumene – Politics, Athens: Indiktos, pp. 201-230 (in Greek).] Γκανιάτσας, Κ. (2003), Η Βλάστησις και η Χλωρίς της Χερσονήσου του Αγίου Όρους, Άγιον Όρος: Αγιορειτική Βιβλιοθήκη, [Ganiatsas, C. (2003), The Vegetation and the Flora of the Peninsula of the Holy Mountain, Mt. Athos: Athonite Library, (in Greek).] Holy Community of Mt. Athos (2008), ‘Report to the World Heritage Committee’. Caryes, Mt. Athos. Kadas, S. (2002), Mount Athos - An Illustrated Guide to the Monasteries and their History, Athens: Ekdotike Athenon SA. Kakouros, P. (2006), Layman’s Report for the Life-Nature Project ‘Rehabilitation of Coppice Quercus frainetto Woods (9280) and Quercus ilex Woods (9340) to High Forest’, Greek Biotope-Wetland Centre, Thermi. Kakouros, P. (2009), Landscape conservation actions on Mount Athos, Halkidiki, Greece, in The Sacred Dimension of Protected Areas, Proceedings of the Second Workshop of the Delos Initiative, ed. T. Papayannis and J.M. Mallarach, Gland: IUCN and Athens: Med-INA McGuckin, J.A. (2011), The Orthodox Church: An Introduction to its History, Doctrine, and Spiritual Culture, Wiley-Blackwell. Philippou, I. and Kontos, K. (2009), The protected area of the peninsula of the Athos Holy Mountain, in The Sacred Dimension of Protected Areas, Proceedings of the Second Workshop of the Delos Initiative, ed. T. Papayannis and J.M. Mallarach, Gland: IUCN and Athens: Med-INA Παπαχρυσάνθου, Δ. (1992), Ο Αθωνικός Μοναχισμός: Αρχές και Οργάνωση, Αθήνα: Μορφωτικό Ίδρυμα Εθνικής Τράπεζας. [Papachryssanthou, D. (1992), Athonite Monasticism: Principles and Organisation, Athens: National Bank Educational Foundation (in Greek).] 186
Page 1 and 2:
The Diversity of Sacred Lands in Eu
Page 3 and 4:
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
Page 18 and 19:
have preceded the establishment of
Page 20 and 21:
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
Page 34 and 35:
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
Page 45 and 46:
References Bäckman, L. (1975), Sá
Page 48 and 49:
Archaeology of sieidi stones. Excav
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fell tops, rock formations, islands
Page 52 and 53:
to know more about the way their an
Page 54 and 55:
jects, cigarettes, alcohol, candles
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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
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cial conservation area (IUCN Catego
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Glossary Looduslik pühapaik - a SN
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The location of the Mikytai Site in
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The Mikytai Alka Hill in the landsc
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The topography of sacred places in
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the mid-seventeenth to the first ha
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Zilais kalns - Blue Hill in Latvia
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gators in many publications have be
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It is worth to mention that the ric
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Cukurs, R. (1936). Valmiera - Burtn
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Alevi-Bektashi communities in south
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Additionally, the central concept o
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tine state. By the eighteenth centu
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The most venerated natural elements
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people) (Kressing, 2002) and Bektas
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Balkans and Asia Minor. Most of the
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Mélikoff, I. (1998), Bektashi/Kizi
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Part Three: Managing lands of mains
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The cultural and spiritual sites of
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has been dedicated and since time i
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December 1991. It was founded in 19
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ison, elephants, rhinoceroses, lion
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These places often became places of
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1200 BC to AD Iron AD to 476 Roman
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As was mentioned above, there is a
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Holy Island of Lindisfarne and the
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es facing Holy Island Lindisfarne.
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somehow helps sanctify a geographic
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ality into early Christian forms ar
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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.
Page 164 and 165: verse ancient Coptic monasteries in
Page 166 and 167: Therefore, ‘the actuality of mona
Page 168 and 169: The Holy Island of Arran, UK. Tibet
Page 170 and 171: Conclusion An analysis of the manag
Page 172 and 173: Mallarach, J.-M. (2005), The Way of
Page 174 and 175: 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
Page 180 and 181: the Athos authorities who have atte
Page 182 and 183: 1992), and to promote the certifica
Page 184 and 185: the necessary arrangements for moni
Page 188 and 189: Παπαγιάννης, Θ. και
Page 190 and 191: Special Nature Reserve Milesevka an
Page 192 and 193: Serbs. From the eleventh century to
Page 194 and 195: monastery. The Venetian diplomat Ra
Page 196 and 197: Muslim populations of the region, w
Page 198 and 199: 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
Page 212 and 213: 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
Page 218 and 219: The Carpathian Mountains, a realm o
Page 220 and 221: Throughout history, the Carpathian
Page 222 and 223: In Ceahlău National Park, Romania,
Page 224 and 225: Christian sacred natural sites Nowa
Page 226 and 227: grims; Wadowice, the birthplace of
Page 228 and 229: The Dacian King Decebalus, Porţile
Page 230 and 231: References Borsa, M., Chifelea, C.,
Page 232 and 233: The ‘sacredness’ of natural sit
Page 234 and 235: 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
Page 256 and 257:
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/
Page 292 and 293:
The ecological footprint of the Del
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International Union for Conservatio
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