The Diversity of Sacred Lands in Europe - IUCN

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gators in many publications have been accepting the general opinion that Zilais kalns is one of the holy places of ancient Latgalians with more central significance, the place for different folk assemblages, which dates back to the Late Iron Age, i.e. to the first centuries of II M AD (Olavs, 1892; Ballod, 1910; Balodis, 1911; Balodis, 1936; Adamovičs, 1937; Malvess, 1937; Balodis, Tentelis, 1938,; Latvijas PSR arheolog’ ija, 1974; Johansons, 1975; Urtāns, 1993, ; Latvijas senākā vēsture 9. g. t. pr. Kr. – 1200. g., 2001, 363; Skutāns, 2010, 14; etc.). Unfortunately this has not been proved by any archaeological or historical material. It is quite possible that the role and meaning of Zilais kalns was enlarged only in the nineteenth century, under the influence of romanticism literature, but in fact Zilais kalns was an important holy site only for the surrounding parishes (Laime, 2011, 14). Despite of that the magnificent hill Zilais kalns, which is dominating over the extended plain and its surroundings, has been discussed as a sacral landscape (Kursīte, 2001). A national symbol Zilais kalns has the role of a national symbol or even cliché. From the beginning of the nineteenth century Zilais kalns, as a direct and well-known symbol of freedom, was used in Latvian literature (see Jansons, 1972; Laime, 2011; etc.). Folklore about Zilais kalns has been collected not only in the vicinity of the hill, but all over Latvia, and BALTIC SEA Liepaja Gulf of Riga Valmiera RIGA A map of Zilais kalns. Zilais kalns Latvia it usually reflects the ideas of national romanticists (Laime, 2011). On the basis of folklore, written records, records about the archaeological findings and results of archaeological excavation, Zilais kalns has been included in the list of Protected Archaeological Monuments of Latvia. Zilais kalns as the ancient holy place has been widely accepted by Latvian people in all times. In Soviet time, during the 1950s, close to Zilais kalns, a Soviet village was built for the migrants used as a labour force in peat bogs, which degraded and diminished the significance of the holy place. The Latvian people justifiably felt that this was an action by Soviet regime to undermine the perception of the holy place. Later, at the end of 1990s, the authorities planned to build a big rubbish landfill close to Zilais kalns, but this project faced big protests from Latvian people and therefore was discarded (Jakovičs, 1999). Later on voices rose suggesting that Zilais kalns should be denominated a national holy place like famous Catholic basilica in Aglona (Dzērve, 2006). 87
Unfortunately the religious activities have resulted in unauthorised moving of the Offering stone from its previous place, and erecting it in a new place. In addition, several stone structures, like stone circles and stone settings, have been built, and a number of stones have been unearthed from their original spots and gained a new visual image. This is what has caused a conflict between heritage protection authorities and the followers of neo-pagan beliefs. This conflict exists also in the neighbouring countries of Lithuania and Estonia. On the other hand, Zilais kalns as a popular place and symbol obtains also commercial value and the image of the old sacred hill has also been used on labels, names of companies, etc. Natural heritage The label on a liquor bottle. Religious activities and conflicts The first ideas about the significance of Zilais kalns as a holy place in renewed folk religion appeared already after World War I (Brastiņš, 1986. From the beginning of 1990s to the present, Zilais kalns has been increasingly used for the rituals of followers of old Latvian traditions, dievturisms or neo-pagans. Zilais kalns is also one of the first listed nature reserves of Latvia. The status of Zilais kalns as Nature Reserve was adopted on 14 November 1924, for an area of 85 ha. At the present the Nature Reserve covers 118 ha and has been declared a Natura 2000 site. It contains different forest types, including protected habitats defined in European Union Habitat Directive 92/43/ EEC as Western taiga (9010) and Tilio- Acerion forests of slopes, screes and ravines (9118). Zilais kalns has been investigated geologically to establish the process of its geological development (Markots, Zelčs, 2005). Zilais kalns is rich in biodiversity. There are records of a number of protected flora species of the Republic of Latvia, consisting of lycopsids (Huperzia selago, Lycopodium clavatum), mosses (Anastrophyllum hellerianum, Geocalyx graveolens, Lejeunea cavifolia, Neckera pennata), lichens (Arthonia byssacea, Arthonia leucopellea, Arthonia spadicea, Arthonia vinosa, Chaenotheca chlorella, Lobaria pulmonaria), and vascular plants (Lathyrus niger). 88
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
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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
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 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
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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
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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
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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
Page 176 and 177:
Managing the heritage of Mt Athos T
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miskis, the area has been dedicated
Page 180 and 181:
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
Page 198 and 199:
community. Thanks to the enormous e
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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
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the protected areas of Finland. In
Page 212 and 213:
management and conservation of the
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culture is a part of the duties of
Page 216 and 217:
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
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
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experience as part of the healing o
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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
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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
Page 248 and 249:
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
Page 262 and 263:
On the other hand, the UNESCO-IUCN
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the world (Eliade, 1959), there are
Page 266 and 267:
to assess the applicability of the
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plicable as they are, eight would r
Page 270 and 271:
References Burckhardt, T. (1958). P
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Inputs and comments from the worksh
Page 274 and 275:
equally effective tool as interpret
Page 276 and 277:
Conclusions Results The Delos3 Work
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growing, even within legally declar
Page 280 and 281:
ny, beauty and the interconnectedne
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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
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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
Page 294:
International Union for Conservatio
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