The Diversity of Sacred Lands in Europe - IUCN

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Concluding remarks Sometimes common mythology and cultural heritage can be used as an argument in developing the transboundary cooperation. For instance, the Finnish/Karelian epic Kalevala gave name to a large protection area complex, the Kalevala Parks, situated in Finland and Russia, including places where this epic poem was collected from the local people in the nineteenth century by Elias Lönnrot. The territory contains SNSs on capes and islands, where posts with bear skulls used to stand even at the beginning of the twentieth century (Metsähallitus, 2005: 336). Both Pasvik-Inari and Interpark Kalevala will be included in the international project on the Green Belt of Fennoscandia, a new form of networking of forests, mires and fell areas spanning the borders of Northern Norway, Eastern Finland and North-Western Russia (HCF VI, 2010: 91,176; Günther, 2004: 50). The Resolution of the sixth HCF stated that ‘the need to take the cultural and spiritual values into consideration when establishing protected areas, and to encourage the use of folk art expressing the intangible values of nature and society. The HCF VI welcomed the application of the IUCN/ UNESCO Guidelines on Sacred Natural Sites and the Delos Initiative, and expressed the support for the next workshop to be convened in Inari, Finland’. However, despite all that has been explained on SNSs, research and inventory of SNSs in BEAR are still largely neglected, and the implementation of the Delos Initiative in the North of Europe is vital. This gap is reflected in the publications about protected areas in the BEAR which have not devoted special attention to SNSs, or to the spiritual heritage in general. The North can be seen as a kind of refrigerator of cultural values, which let us start a international project which could be the identity of the BEAR in synergy of natural and spiritual values - a Hyperborean projection of the Delos Initiative. 255
References HCF I (2000),The first meeting of the International Contact Forum on Habitat Conservation in The Barents Region. Trondheim: DN-notat 2000-6. HCF II (2003), Selected Papers from Second Meeting of the International Contact Forum on Habitat Conservation in the Barents Region. Petrozavodsk, November 26 th to 29 th 2001. – Trondheim. HCF III (2004), Habitat Contact Forum in Kuhmo 2003. In Lindholm T. and Keinonen E. (eds), Proceedings of the 3 rd Meeting of the International Contact Forum on Habitat Conservation in the Barents Region. Helsinki.. HCF IV (2006), Международный контактный форум по сохранению местообитаний в Баренцевом регионе: Материалы IV совещания (Сыктывкар, Республика Коми, 19-25 сентября 2005 г.). Сыктывкар. International Contact Forum on Habitat Conservation in the Barents Region. Fourth meeting. Proceedings. Syktyvkar. HCF V (2008), Fifth Habitat Contact Forum Report. Umeå. Västerboten. October 15-16, 2008. Umeå: Larsson and Co:s Tryckeri AB. HCF VI (2010), VI Международный контактный форум по сохранению местообитаний в Баренцевом регионе: тезисы докладов (Архангельск, Россия, 31 мая – 5 июня 2010 г.). Архангельск VI International Contact Forum on Habitat Conservation in the Barents Region: Abstracts. (Archangelsk, Russia, May 31-th – June 5-th 2010). Archangelsk. Davydov, A.N. (2003), Cultural Heritage on five old-growth forest territories, explored by international expedition (Onega peninsula, Belomor-Kuloy plateau, Kozhozero, the basins of Yula and Mezenskaya Pizhma rivers), in Old-growth forests in the Arkhangelsk region conservation perspectives. Arkhangelsk, pp. 17-20. Davydov A.N. (2009), ‘Solovetsky green meridian’ and SNS ‘svyatye roshschi’ (sacred groves) of the National Park ‘Kenozersky’ in the light of Delos initiative, in The last large intact forests in North-West Russia: protection and sustainable use. Spidsø T.K. and Sørensen O.J. (Eds.), ThemaNord 2009:523. Copenhagen: Nordic Council of Ministers. pp. 27-36. Davydov A.N., Bolotov I.N. and Mikhailova G.V. (2009), Solovetsky Islands – a holy land surrounded by the Arctic Ocean, in The Sacred Dimension of Protected Areas. In Papayannis T. and Mallarach J.-M. (eds), Proceedings of the Second Workshop of the Delos Initiative, Ouranoupolis, 2007, Gland. Switzerland: IUCN and Athens, Greece: MedINA. pp. 89-103. 256
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
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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
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
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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
Page 54 and 55:
jects, cigarettes, alcohol, candles
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place have been considered importan
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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
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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
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housing the islanders established T
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UNESCO, (2011), Durham Castle and C
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Landscape linkages between cultural
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asin to be connected with other num
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The only remnant of the ancient Ple
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The Quadrilatero Project, threats H
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an ensemble, as they lack connectiv
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servation of the wetland ecosystem
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The wetland. Steps of protection. 1
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Sargolini, M. et al. (2006), Reti E
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Part Four: Managing lands of monast
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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
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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
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 250 and 251: is associated with an area filled w
Page 252 and 253: tected area was included in the UN-
Page 254 and 255: Finland. The pictures on the rock w
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
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