The Diversity of Sacred Lands in Europe - IUCN

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Conserving sacred natural sites in Estonia Ahto Kaasik Introduction In 2008, the Estonian Ministry of Culture approved the national conservation plan ‘Sacred Natural Sites in Estonia: Study and Maintenance 2008 – 2012’. The conservation plan indicates that nowhere else in Western Europe have sacred natural sites (SNSs) and the traditions associated with them been preserved so well and vividly as in Estonia. SNSs are a distinguishing and valuable part of Estonian native culture, forming a part of Estonians’ national identity. According to mainly historical data, there are approximately 2500 SNSs known in Estonia. Of these, about 500 are sacred groves (hiis) covering larger areas. According to regional fieldwork data gathered so far, the total number of SNSs is likely to be as high as 7000. This is heritage of great significance, helping to maintain both biological and spiritual diversity in Estonia. Sacred natural sites in Estonia Even though the total area of Estonia is only 47 000 square kilometres, it includes a number of unique native linguistic and cultural regions. There are regional differences also in the types of SNSs. For example, stones and trees that have been used for healing < A grove-basswood, West-Viru county. When praying or thanking gods, healing or asking blessing for marriage a ribbon or yarn is given as an oblation to the sacred trees. 61
purposes are more common in western Estonia, and groves for communal prayers are more common in northern and western parts of the country. The unique funeral tradition of cross-trees has only survived in southeast Estonia. Sacred groves (hiied; hiis) are probably the best known and popular of the SNSs in Estonia. The users of a sacred grove have historically been the inhabitants of a village, sometimes of a parish or county. There can be found many different traditions, beliefs and folklore that are connected to the sacred groves. Till nowadays a warm attitude towards the sacred groves has been preserved as well as the knowledge that looking at a sacred grove or praying to it gives support. According to historical data, about 500 sacred groves are known in Estonia. The area of a grove can reach from 1 to 100 hectares and several significant spots can be found within its boundaries, such as sacred springs and trees, funeral places, fireplaces, grove saunas, dance places etc. Owing to traditional customs, the ecosystems of sacred groves have had the possibility to develop quite freely during centuries or even millennia. Nowadays, being often situated in cultural landscapes, the groves have become stores of biodiversity. Sacred stones have been brought to Estonia during the Weichsel glaciations by glaciers arriving from Scandinavia. Currently around 500 historical sacred stones are known, which can range from ten centimetres to ten or more metres. On rare occasions cup-marks made by humans can be found in them. Even though around 1700 cupmarked stones are known, less than 20 of them have been considered sacred. Sacred trees are most often oaks (Quercus robur), lime trees (Tilia cordata), pines (Pinus sylvestris), birches (Betula pendula) and spruces (Picea The eye-curing spring of Üügu, Saare county, Muhu isle. Healers and other visitors have trod a path leading to the spring. This is a place of habitation for many orchid species. 62
Page 1 and 2:
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
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 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
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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
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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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