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Автор: Grafiati
Опубліковано: 14 березня 2023

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Статті в журналах з теми "The Sacred Mountain of Varallo"

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Carpinteri, Alberto, Giuseppe Lacidogna, Stefano Invernizzi, and Federico Accornero. "The Sacred Mountain of Varallo in Italy: Seismic Risk Assessment by Acoustic Emission and Structural Numerical Models." Scientific World Journal 2013 (2013): 1–10. http://dx.doi.org/10.1155/2013/170291.

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We examine an application of Acoustic Emission (AE) technique for a probabilistic analysis in time and space of earthquakes, in order to preserve the valuable Italian Renaissance Architectural Complex named “The Sacred Mountain of Varallo.” Among the forty-five chapels of the Renaissance Complex, the structure of the Chapel XVII is of particular concern due to its uncertain structural condition and due to the level of stress caused by the regional seismicity. Therefore, lifetime assessment, taking into account the evolution of damage phenomena, is necessary to preserve the reliability and safety of this masterpiece of cultural heritage. A continuous AE monitoring was performed to assess the structural behavior of the Chapel. During the monitoring period, a correlation between peaks of AE activity in the masonry of the “Sacred Mountain of Varallo” and regional seismicity was found. Although the two phenomena take place on very different scales, the AE in materials and the earthquakes in Earth’s crust, belong to the same class of invariance. In addition, an accurate finite element model, performed with DIANA finite element code, is presented to describe the dynamic behavior of Chapel XVII structure, confirming visual and instrumental inspections of regional seismic effects.
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Accornero, Federico, Stefano Invernizzi, Giuseppe Lacidogna, and Alberto Carpinteri. "RETRACTED ARTICLE: The Sacred Mountain of Varallo renaissance complex in Italy: damage analysis of decorated surfaces and structural supports." Meccanica 50, no. 6 (March 11, 2014): 1637. http://dx.doi.org/10.1007/s11012-014-9905-1.

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Niccolini, Gianni, Oscar Borla, Federico Accornero, Giuseppe Lacidogna, and Alberto Carpinteri. "Scaling in damage by electrical resistance measurements: an application to the terracotta statues of the Sacred Mountain of Varallo Renaissance Complex (Italy)." Rendiconti Lincei 26, no. 2 (November 12, 2014): 203–9. http://dx.doi.org/10.1007/s12210-014-0353-6.

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Dionigi, Gianlorenzo, and Renzo Dionigi. "The Iconography of Goiter: Five Sculptures in the Sacred Mountains of Varallo, Orta, and Varese in Italy." Thyroid 28, no. 2 (February 2018): 153–57. http://dx.doi.org/10.1089/thy.2017.0537.

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Cao, Zhaoyang, Liang Dou, Nan Yang, Kai Zhang, Bin Wang, Yu Xu, and Jianghong Ran. "Evaluating the effectiveness of vegetation conservation on a sacred mountain in western China." Nature Conservation 45 (November 26, 2021): 1–9. http://dx.doi.org/10.3897/natureconservation.45.72215.

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Sacred natural sites, as probably the oldest form of habitat reserve for religious or cultural causes worldwide, are suggested to have an important role in conserving vegetation; however, there are insufficient data supporting the detailed implications of such sites for vegetation conservation. Thus, we evaluated the effectiveness of vegetation conservation on a Tibetan sacred mountain in Yajiang County, Sichuan, China, by investigating species richness and the structural attributes of higher vascular plant communities on and around the sacred mountain from April to June 2009. The results showed that the number of tree species on the sacred mountain was significantly higher than that in the surrounding area, but there were no notable differences in the numbers of shrub and grass species between the two sites. The sacred mountain harbored a greater number of small, short trees compared with the surrounding area, wherein the low-shrub and grass understory was relatively dense. We conclude that the sacred mountain has a positive impact on indigenous vegetation protection, but disparities in the management of the allowed uses of such sites could reduce their conservation effectiveness.
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Parlow, Anita. "Cry, Sacred Ground: Big Mountain, U.S.A." American Indian Law Review 14, no. 2 (1988): 301. http://dx.doi.org/10.2307/20068292.

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WALTHAM, TONY. "Kailas: geology of a sacred mountain." Geology Today 14, no. 2 (March 1998): 67–70. http://dx.doi.org/10.1046/j.1365-2451.1998.014002067.x.

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Stucki, Larry R., and Anita Parlow. "Cry, Sacred Ground: Big Mountain U.S.A." American Indian Quarterly 14, no. 4 (1990): 414. http://dx.doi.org/10.2307/1184979.

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Ball, Martin. "SACRED MOUNTAINS, RELIGIOUS PARADIGMS, AND IDENTITY AMONG THE MESCALERO APACHE." Worldviews: Global Religions, Culture, and Ecology 4, no. 3 (2000): 264–82. http://dx.doi.org/10.1163/156853500507852.

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AbstractThis article carefully examines the roles that sacred mountains play in Mescalero Apache religious tradition and ''religious paradigms'' of sacred space and ceremonial practice. For the Mescalero, sacred mountains are intimately associated with conceptions of spiritual ecology, ceremonial traditions, prayer, and cultural identity. To understand these aspects of Mescalero tradition as they relate to cultural practices, this article focuses on the Mescalero Apache Mountain Spirit tradition. In this tradition men are masked, painted as ''Mountain Spirits'' and are understood to embody the power of the sacred mountains, the four cardinal directions, and the power of the Creator. Through analyzing this ceremonial tradition, Mescalero conceptions of how spiritual power is linked to sacred geographies and spiritual ecology is brought to light. The Mountain Spirits are also analyzed for how, through oral tradition and spiritual revelation, mountains become significant for the Mescalero within their religious system. The Mountain Spirits and their connections to sacred mountains are furthermore contrasted with the female initiation ceremony of the ''Big Tipi.'' It is proposed in this paper that these two ceremonial traditions, through their different relationships to the land and sacred geographies, feature differently in Mescalero self-conceptions of their cultural and religious identity.
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Jevtic, Milos. "Sacred groves of the tribali on Miroc mountain." Starinar, no. 56 (2006): 271–90. http://dx.doi.org/10.2298/sta0656271j.

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In this work are presented the results of the archaeological investigations at the site Mihajlov ponor (spring) conducted in 2005 and 2006. Few groups of densely concentrated circular stone structures, from 4 to 10 meters in diameter, have been discovered in the thick forest. The structures consist of outer stone circle made of few courses of broken stone and smaller inner circle made of the same stone. Various archaeological objects - fragments of pottery vessels, pieces of jewelry (iron and bronze single-looped fibulae with rectangular catchplate), iron knives, large iron arrowheads of Ferigile type and fragments of two pairs of bridle bits ending with horse head and gryphon head have been discovered within two investigated structures. Particularly important are the finds of wild animal bones (deer, chamois doe) and one human mandible that are like the other finds scattered within the stone structures.
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Дисертації з теми "The Sacred Mountain of Varallo"

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Meyer, Kelly Sean. "Mountain passages : reinterpretations of the sacred mountain in Büchner's "Lenz", Stifter's "Bergkristall", and Nietzsche's "Also Sprach Zarathustra" /." The Ohio State University, 1997. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487948440825576.

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Bradley, Michael T. "Craving/Carving a sacred space : a study of religion on Stone Mountain." Thesis, University of Wales Trinity Saint David, 2018. http://repository.uwtsd.ac.uk/959/.

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Drawing upon the tools of spatial analysis, this study examines varieties of sacred space crafted at Stone Mountain Park, near Atlanta, Georgia. The focus on spatial aspects of religious practices at Stone Mountain grounds three over-arching methodological objectives of the thesis. The first is to further develop and extend spatial analysis within the academic study of religion. The second objective is to illustrate the need to expand the parameters of the contested term religion and its correlate sacred space to reflect the variety of social practices that fall outside the domains of traditionally conceived religious or sacred structures and locations. The third objective is to explore connecting threads between spatial analysis of religious practices and religious identity formation. Taken together, these three objectives provide an interpretative framework for five case studies examining the spatial history of the location, the emplacement of the Lost cause mythology at the site, differences between the decades old Easter sunrise service, and a more recent Via Crucis pilgrimage on Good Friday, the emergence of contemporary New Age spiritual practices on the monadnock, and the cultivation of a corporate religion during an extended Christmas holiday season marketed at the park. The project concludes with an exploration of areas of convergence between spatial analysis in religious studies and consideration of the relevance of place to religious identity formation.
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Kim, In Ae. "Communicating the cultural values of a sacred mountain through collaboration with the Sts'ailes nation of British Columbia." Thesis, University of British Columbia, 2016. http://hdl.handle.net/2429/59420.

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This research provides communication strategies for First Nations and forestry agencies in British Columbia. I have used a community-based, participatory, and case study approach to conduct an in-depth study of conflict resolution between Sts’ailes, a Coast Salish First Nation located near Vancouver, and the British Columbia Ministry of Forests, Lands and Natural Resource Operations (hereinafter the Ministry of Forests). This study identifies the cultural uses of forest resources among Sts’ailes people and communication challenges central to the conflict, and suggests strategies that can help to achieve meaningful communication and collaboration between First Nations people and forestry staff. The ultimate purpose of this study is to explore cultural values related to forest management among the Sts’ailes Nation and to explore the dynamics of their communication process, focusing on Kweh-Kwuch-Hum, a sacred mountain located on Sts’ailes traditional land. This study asks how First Nations can make themselves heard when “speaking” about cultural values within the context of forest management. It describes Sts’ailes people’s ways of using and maintaining access to forestlands and resources. The cultural values of forest uses are important to the revitalization of the Sts’ailes way of life, cultural identity and well-being. Here, I focus on the case of a conflict over logging on Kweh-Kwuch-Hum and the resulting Policy Pilot Project (2008) to analyze the communication strategies used by both sides in the conflict. I demonstrate that both the Sts’ailes and the Ministry of Forests improved their communication strategies as they worked on the Policy Pilot Project together. My study confirms the theoretical framework that was used to address the invisible values of forests, and suggests that being proactive, promoting social learning, and having a conflict resolution protocol can facilitate more reflexive communication. I suggest that by linking Indigenous knowledge, one type of knowledge system, to multi-level governance, more meaningful communication and collaboration can be achieved. The findings highlight the relevance of a collaborative approach to the field, and provide a valuable lesson in forest governance systems, not only for Canada, but also for other countries where there are differences between statutory rights and customary rights.
Forestry, Faculty of
Graduate
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Vincent, Mark Anthony. "From Sinai to Jerusalem : a study of the Hebrew text of Psalm 68." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1237/.

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This dissertation presents a study of one of the most difficult texts in the Psalter, Psalm 68. After an introduction setting out the distinctive features of my treatment and arguing for the need for a painstaking literary study, I divide my work into three sections. The first of these presents a translation with detailed notes on the text. The second explores this world of the text in more detail by examining the vocabulary of the Psalm (characterisation, semantic domains including geographical terms), its structural makeup (building from the smallest units to the largest), the central use and importance of intertextual connections, and the presence of ambiguity and `underdeterminacy'. I examine each of these as being of interest in their own right, but the ultimate purpose is to use them to deduce what a good reading of the Psalm might be and to cast light on its meaning(s) both to an original audience and to subsequenrt eaders.B y the end of this section I will have argued for a an `original' setting in the reigns of David or Solomon, one which is closely linked to the bringing of the ark to Zion and the building of the temple. My third section tackles the matter of writers and readers more explicitly. Although I shall have studied the text as one hitherto (since this is the only form in which we possess it), I now examine whether the Psalm `should' be seen as essentially a unity, and ask what can be known about its compositional history. I then turn to the question of dating, followed by a more explicit consideration of the implied audience of the text. Much work ha> been done on the possible cultic use of Psalm 68; I review this as part of my work on audience, before turning to the question of other readers in a final chapter. Although I shall have been primarily concerned with the initial meaning of Psalm 68 in the dissertation (for reasons of space), that chapter presents concluding reflections on the way in which the Psalm has been used subsequently and may sti'1 be used; I reflect on the continued power of the Psalm to speak through the centuries. Psalm 68 is indeed a complex text, but one which abundantly repays close reading and study, and one which is still fascinating, vivid, and arresting in the modern world.
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Alexander, Patrick Elliot. "Black Man Kneeling, Black Man Standing: Exploring the Interplay Between Secular and Sacred Spaces in Representations of Black Masculinity in Zora Neale Hurston's Jonah's Gourd Vine, James Baldwin's Go Tell It on the Mountain, and Ernest J Gaines's A Lesso." Miami University Honors Theses / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1146345025.

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Pasquier, Justine. "Processus de patrimonialisation des sites religieux dans les espaces protégés de montagne : la Grande Chartreuse(Préalpes du Nord) et la vallée de la Qadisha-forêt des Cèdres du Dieu (Nord-Liban)." Phd thesis, Université de Grenoble, 2011. http://tel.archives-ouvertes.fr/tel-00682701.

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La recherche menée dans le cadre de cette thèse a pour objet d'analyser et de comprendre les dynamiques émanant de la relation patrimoine religieux / espaces de montagne protégés (patrimoine naturel) en réinterrogeant la persistante rupture nature-culture et les significations du sacré dans le contexte patrimonial. Il s'agit aussi d'appréhender la nature et la signification des " lieux et bâtiments religieux ", ainsi que leur rôle dans les processus de patrimonialisation et de réappropriation des espaces de montagne par les différents acteurs du territoire. Cette thèse de géographie s'inscrit dans la réflexion actuelle de redéfinition des missions des Parcs naturels et dans le mouvement de promotion de la notion de " paysage culturel " par les instances internationales (e.g. UNESCO). Le site du monastère de la Grande-Chartreuse (Parc naturel régional de la Chartreuse), la vallée de la Qadisha et la forêt des Cèdres de Dieu (Nord-Liban) sont apparus comme des terrains riches permettant de mener à bien cette recherche doctorale qui mêle géographie culturelle et espaces montagnards. L'approche qualitative a été privilégiée pour répondre à cette problématique. Cette recherche s'appuie ainsi sur la chronosystémique, l'analyse de la littérature viatique et de données collectées (rapports officiels, législations, cartographie, relevés de terrains, interviews etc.).
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Mohelník, Ladislav. "Kořeny moravské urbanistické struktury." Doctoral thesis, Vysoké učení technické v Brně. Fakulta architektury, 2014. http://www.nusl.cz/ntk/nusl-233261.

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The thesis has been written on the basis of main architectural concepts and their application in real life within a historical context investigation. Main architectural concepts are represented in a harmony of architectural composition that deals with relations among form, structure and space in the unique art work. Genius loci play very important role in the architectural creation - it represents a special and extra-ordinary urban locality and its architectural value in the historical, geographical and cultural context. The origin of Ostravice village within the historical frame concept of Moravia domain is the topic of this thesis. Other historical documents gave information about Bruneswerde as the Brno Castle. That means Brno Castle had to be founded not in Brno (as it has been consid-ered for many years) but it was located in Beskydy at Ostravice. The sacred city – Civitas Dei had been located in Bruneswerde region in early ages as the centre of European culture, education and spiritual life. Civitas Dei – divine Jerusalem in the transcription of St. Augustine's book De civitate Dei – is not only glorification of God and religious fantasy. It is also one of significant clues for recognition of historical architecture. The depiction of unknown settlement from the book of unde-fined origin is a superb testimony about extinct architectural works. They are legible from cadastral maps. Brno Castle - residence of nobility and power served shelter to St. Vojtěch, St. Prokop, St. Václav and St. Ludmila as it is obvious for the mentioned picture. Three major temples, three com-position axes symbolized by three towers on coins are in analogical relation to Brno triangle of four saints - the Saint family of Brno temples. Powerful ambitions of Brno City principals and clergy are inscribed into the urban structure in the way of composition relations which are legible to them who devoted themselves to the mystery of harmony. The absence of historical continuity affects personal attitudes and also identity of the whole community. The architecture truly reflects the past state of polis and it is eloquent even after its death. The architectural composition relations influence the natural environment for long time, longer than the architectural work existence. The geometric order of Renaissance Brno existence has not been in attention of architects so far. The features were discovered in characteristic paintings by Albrecht Durer. They are evidently secret works of the genius. A meaningful collaborator and follower in the extensive project was also his friend Jan Čert from Brno and lately from Vienna. His noble genealogy played a significant role in history of Silesia and Moravia for centuries. It is tendency to consider him as Austrian or even German architect. It is because of the fact that the genealogy tree of his noble family had roots in Moravia. It is supposed that Durer with Jan Čert´s support created the extraordinarily monumental architectural and urban works in Brno. A remarkable consensus in the urban composition of two squares and transition of traditional urban structure of Ostravice Civitas Dei into the modern Brno is also confirmed due to the identification of noble creators and owners, who were at the foundation, transformation and extinction of elements of the Moravian urban structure.
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Reuter, Thomas Anton. "Custodians of the sacred mountains : the ritual domains of highland Bali." Phd thesis, 1996. http://hdl.handle.net/1885/144277.

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范徐生. "Sacred and Secular：the Bone Tower of Shihtou Mountain and the Lineages of Nan-Juang County." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/37704560532611964239.

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碩士
國立交通大學
客家文化學院客家社會與文化碩士在職專班
97
The Bone Tower of Shihtou Mountain belongs to Chuan Hua Tang. Although it only has a history of nearly one hundred years, it has irreplaceable position in the development history of Nan-chuang nearby. The Hakkas view it as an ancestral tower of lineage or family, which indicates the important local influence of temple pagodas. On the other hand, the operation of temple pagodas also implies the decline of Hakka lineage forces in Nan-chuang area. To investigate how the Bone Tower of Shihtou Mountain became the common ancestral tomb of some Hakka families in Nan-chuang area, this study discussed the historical status of the Bone Tower of Shihtou Mountain through the viewpoints of Feng Shui, religious belief, concept of cremation, and the relationship between indigenous people and the Hakkas. In 1815, Chi-ying Huang from Guangdong Jiaying led people to reclaim Sanwan, and they further reclaimed the Tianwei area and Shihtou Mountain area of Nan-chuang, which started the development of hinterland of Jhonggang River. In order to educate villagers with planchette writing, the grandson of Chi-ying, Kai-lang Huang, established Chuang Hua Tang, followed by the Bone Tower of Shihtou Mountain . The Feng Shui location of pagoda exactly conforms to the Feng Shui viewpoint of the Hakkas. Moreover, due to the public health education advocated during the Japanese Occupation Period, the promotion of cremation policy, and the foresight of the local elites, the Bone Tower of Shihtou Mountain was constructed. Placing the urns in places besides the ancestral tomb of lineage is a new idea. In early days, the Shihtou Mountain Temple had a prosperous vegetarian culture and to its believers, it is in fact a kind of honor to place urns in the Bone Tower of Shihtou Mountain of the temple. In the early Japanese Occupation Period, most temples in Taiwan did not have columbarium pagodas inside. More than 10,000 of urns have been placed inside the Bone Tower of Shihtou Mountain , which indicates its importance in ancestor worship. To Hakka families who did not have their own ancestral towers or enough space in their ancestral towers , the Bone Tower of Shihtou Mountain became an alternative ancestral tower of the Hakkas in Nac-huang area. The close relationship between the Hakkas and the indigenous people in Nan-chuang started from the family of Chi-ying Huang. After more than one hundred years of intermarriage and cultural interactions, the language, life habits, religious belief, and ancestor worship of the Hakkas have significantly influenced the traditional culture of the indigenous people, especially the Saisiyat. After experiencing the changes over a hundred years, the most significant change in the phenomenon of cultural integration between the Saisiyat and the Hakkas in recent years are the common grave of ancestral tower style and the acceptance of the idea of cremation and placing urns into pagodas.
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Smith, Jonathon Murray. ""We’ll All Shout Together in that Morning": Iconicity and Sacred Harp Singing on Sand Mountain, Alabama." 2009. http://trace.tennessee.edu/utk_gradthes/559.

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This thesis explores the cultural context of Sacred Harp singing on Sand Mountain, Alabama. Using Stephen Feld’s concept of “iconicity of style,” I demonstrate that Sacred Harp singing is more than just a form of music, but an overarching aesthetic that ties together multiple forms of cultural expression and social interaction. Sacred Harp singing occurs in many different contexts on Sand Mountain, ranging from church services, to organized singings, to impromptu social events. Its presence in all these realms connects the sacred and the secular, bridging diverse aspects of Sand Mountain culture. As I investigate the place of Sacred Harp within this geographically and demographically distinct region of Alabama, I show how it forms the basis for the construction of complex individual and group identities. Notions of “tradition” are especially important to Sand Mountain singers, who attempt to preserve singing practices and stylistic elements from earlier generations. Sacred Harp singing not only ties together disparate social realms; participants believe that it connects families and communities across time and space, linking present and past generations. In my analysis of the social context of Sacred Harp singing on Sand Mountain, I convey a much more detailed understanding of the iconic nature of the musical form than exists in previous scholarship, greatly adding to scholarly understanding of the cultural context of this musical form.
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Книги з теми "The Sacred Mountain of Varallo"

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Taylor-Butler, Christine. Sacred mountain: Everest. New York, NY: Lee & Low Books, 2009.

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Corm, Charles. The sacred mountain. Louaize, Lebanon: Notre Dame University Press, 2004.

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Corm, Charles. The sacred mountain. Louaize, Lebanon: Notre Dame University Press, 2004.

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4

Sacred mountain: Everest. New York, NY: Lee & Low Books, 2009.

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5

Yum, Yong-il. SACRED MOUNTAIN OF KOREA. P'yŏngyang: Oegungmun Ch'ulp'ansa, 2021.

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Driggs, Gary. Camelback: Sacred mountain of Phoenix. Tempe, Ariz: Arizona Historical Foundation, Arizona State University, 1998.

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Eliza and the sacred mountain. New York: Four Corners, 2000.

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Sacred fire: Poems. Georgetown, Ky: Finishing Line Press, 2008.

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9

Brahmacari, Rajasekhara dasa. Govardhana Hill: India's most sacred mountain. Vrndavana: Vedanta Vision, 2001.

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Dāsa, Rājaśekhara. Govardhana hill: India's most sacred mountain. Vrindavan: Vedanta Vision Publications, 2001.

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Частини книг з теми "The Sacred Mountain of Varallo"

1

Accornero, Federico, Stefano Invernizzi, Giuseppe Lacidogna, and Alberto Carpinteri. "The Sacred Mountain of Varallo Renaissance Complex in Italy: Damage Analysis of Decorated Surfaces and Structural Supports." In Acoustic, Electromagnetic, Neutron Emissions from Fracture and Earthquakes, 249–64. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-16955-2_17.

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Stancioiu, Cristina. "On the Painted Ancestry of Domenikos Theotokopoulos’s Sacred Landscapes of Mount Sinai and the Monastery of St Catherine." In Approaching the Holy Mountain, 537–62. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.cursor-eb.3.4907.

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della Dora, Veronica. "Turning Holy Mountains into Ladders to Heaven: Overlapping Topographies and Poetics of Space in Post-Byzantine Sacred Engravings of Mount Sinai and Mount Athos." In Approaching the Holy Mountain, 505–36. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.cursor-eb.3.4906.

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Hyndman, David. "A Sacred Mountain of Gold: The Creation of a Mining Resource Frontier." In Ancestral Rain Forests and the Mountain of Gold, 70–86. New York: Routledge, 2021. http://dx.doi.org/10.4324/9780429042973-4.

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Adhikari, K., Y. Uprety, D. Pyakurel, K. Thagunna, L. D. Bhatta, and R. P. Chaudhary. "Healthcare Choices and Use of Medicinal Plants: An Ethnobotanical Study in Kanda Area of Bajhang District, Kailash Sacred Landscape, Nepal." In Ethnobiology of Mountain Communities in Asia, 381–407. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-55494-1_18.

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Marsone, Pierre. "Chapitre 4. Muyeshan 木葉山, the Khitans’ Sacred Mountain, and its Imperial Cult." In Lieux saints et pèlerinages : la tradition taoïste vivante, 107–25. Turnhout: Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.behe-eb.5.130239.

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Santiago Jiménez, María Luisa, and Oscar Barrios Flores. "Indigenous Community Education and Its Role in Community Development: Sacred Mountain, Full of Wise Ones." In Handbook on Promoting Social Justice in Education, 1–26. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-74078-2_56-1.

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Santiago Jiménez, María Luisa, and Oscar Barrios Flores. "Indigenous Community Education and Its Role in Community Development: Sacred Mountain, Full of Wise Ones." In Handbook on Promoting Social Justice in Education, 1995–2020. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-14625-2_56.

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Vivekanandan, Jayashree. "No Mountain Too High? Assessing the Trans-territoriality of the Kailash Sacred Landscape Conservation Initiative*." In South Asia, 81–94. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003219545-7.

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Diggs, David M., and Robert H. Brunswig. "The Use of GIS and Weights-of-Evidence in the Reconstruction of a Native American Sacred Landscape in Rocky Mountain National Park, Colorado." In Continuity and Change in Cultural Adaptation to Mountain Environments, 207–28. New York, NY: Springer New York, 2012. http://dx.doi.org/10.1007/978-1-4614-5702-2_8.

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