The Diversity of Sacred Lands in Europe - IUCN

More documents

Recommendations

Info

is associated with an area filled with cold and purity, a place where ‘the edge of the world’ is located, or the border of oekumene, territory on the Earth occupied and developed by humans. North is also a ‘country of spirits’, the land of the dead. This mythological image of the North is emphasised by its geography. The North is truly an extraordinary land: winter night last for many months and the flashes of polar lights flare up in the sky. In the summer the sky remains light during the nights, and the sun and the moon can be seen at the same time. For centuries ‘Northern dimension’ has been surrounded by the odour of sanctity in the cultures of different peoples. In the Greek tradition, the legendary Leto (Lada), mother of Apollo and Artemis, who gave birth to them on the island of Delos, came from the North. The Hyperboreans loved by Apollo and many times visited by him, lived in an ideal country located ‘behind Boreas’. (HCF VI, 2010: 155). The concept of sacred is enriched by the extreme geography and climate in BEAR. The sailing in the Arctic Ocean is more dangerous compared to warm waters. The image of St. Nicholas, as a patron of sailors’ revival on the coasts of the White and Barents Seas became popular. Crosses and chapels on islands and coasts are reflected in the Pomor sayings: ‘There are 33 (St.) Nicholases from Kholmogory to the Kola Bay’ (sailing route by White and Barents Seas), or ‘That man who has not visited a Sea has not really prayed to God’. Rock carvings (rock paintings) in Alta (Finnmark, Norway). feeling of fate is believed to become sharper in the extreme conditions, which makes the attitude to the sacred places also keener. All these factors bring people closer to each other, promoting mutual understanding among the people of BEAR. The North of Russia traditionally was a country for monks, hermits, and saints; the land associated with purity and holiness for centuries. The spiritual importance of the North for all Russia was proclaimed by scholars and philosophers, such as Georgy Fedotov: ‘Not only for us, but let the Russian North become a Country of Sacred Miracles, a Holy Land, in common with Ancient Hellas or Medieval Italy, calling pilgrims from all sides of the Earth’ (Fedotov, 2005:142). However, the fragile nature of BEAR in under an increasing pressures of military and industrial activities. Gas and oil deposits, gold and diamonds are of a growing economic interest in BEAR. To be a hermit in the taiga is incredibly hard, especially in winter time. The 249
Sacred natural sites and World Heritage Sites in the North Some SNSs have been designated World Heritage Sites (WHS) and included into the Field Guide to protected areas in BEAR (Günther, 2004). Christian churches protected as World Heritage Sites The Cultural and Historic Ensemble of the Solovetsky Islands in Archangel Region consists of more than a hundred islands (312.8 sq km). The area is protected by Solovetsky State Historical, Architectural and Natural Museum-Reserve since 1967. The monastery architecture complex of Transfiguration Cathedral (built in 1558–1566), the Church of Assumption (1552) and other buildings surrounded by the wall were included in the UNESCO World Heritage List in 1992. In addition, there are the holy mountain Golgofa (Calvary) and the holy lake Svyatoe ozero. In spite of the ethnic and cultural changes, the geography of SNSs hardly changed. Sacred stones -seidas- and labyrinths are found on Zayatsky Island side by side with Christian Orthodox crosses and hermitages. Since the revival of 1990, Solovetsky Islands are as significant for the Orthodox Russia as the Holy Mount Athos (Davydov et al, 2009). Kizhi Pogost (Kizhi enclosure) is a part of the State Historic-Architectural Museum Kizhy in Republic of Karelia. There is an ensemble of the wooden Church of Transfiguration (1714?), Church of Intercession (1708) and belltower (1862) on Kizhi Island. The island was considered sacred in the local folklore tradition. The museum has about 20 branches and there are chapels on the small islands and on the shores around Lake Onega. Some of these islands are also considered sacred in local folklore. The Church Village Gammelstad in Norrbotten, Sweden is a unique example of a medieval church village in North Scandinavia, established in 1621. There are 424 small wooden houses around the stone church, creating a SNS complex. The houses belonged to families from remote countryside places, which stayed at Gammelstad for some days participating weddings and church ceremonies. The Gammelstadsviken Nature Reserve (435 hectares) was established in 1973, including Lake Gammelstadsviken and its surrounding. Archaeological World Heritage Sites Alta Rock Drawings in Finnmark, Norway, include a group of petroglyphs on the rocky coast of the Alta Fjord. Sacred natural sites within the World Heritage Sites Virgin Komi Forests (about 30 000 sq km) is the common name of the WHS of Pechoro-Ilychsky Natural Biosphere Reserve (11 346 sq km) and Yugyd Va National Park (18 197 sq km) in the Komi Republic, Russia. It is the largest mainland protected area in Russia. The eastern border of the Park goes along the ridge of the Ural Mountains. The pro- 250
Page 1 and 2:
The Diversity of Sacred Lands in Eu
Page 3 and 4:
The designation of geographical ent
Page 5 and 6:
table of contents 7 All creation gr
Page 8 and 9:
All creation groans and sighs... Hu
Page 10 and 11:
The borders of science In two areas
Page 12 and 13:
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
Page 22 and 23:
Greece, the only monastic republic
Page 24:
References Aikio, A. (2000). The ge
Page 28 and 29:
Greetings from the Saami Parliament
Page 30 and 31:
Lake Inari. Some of them are planne
Page 34 and 35:
Words of welcome Tarmo Jomppanen Th
Page 36:
threatened. It is extremely importa
Page 39 and 40:
The concept of indigenous religions
Page 41 and 42:
Kola Sámi oral tradition it is nat
Page 43 and 44:
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
Page 50 and 51:
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
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 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 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
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 186 and 187:
tive - and decisive - involvement o
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
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
Page 242 and 243: 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
Page 252 and 253: tected area was included in the UN-
Page 254 and 255: Finland. The pictures on the rock w
Page 256 and 257: Concluding remarks Sometimes common
Page 258 and 259: Федотов Г.П. Будет л
Page 260 and 261: Part Six: Other related issues 259
Page 262 and 263: On the other hand, the UNESCO-IUCN
Page 264 and 265: 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
Page 278 and 279: growing, even within legally declar
Page 280 and 281: ny, beauty and the interconnectedne
Page 282 and 283: 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
Page 288 and 289: Pirjo Seurujärvi Park Superintende
Page 290 and 291: P. 102 Ggia: el.wikipedia.org/wiki/
Page 292 and 293: The ecological footprint of the Del
Page 294: International Union for Conservatio
show all

The Diversity of Sacred Lands in Europe - IUCN

Create successful ePaper yourself

Delete template?

Save as template?