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Автор: Grafiati

Опубліковано: 14 березня 2023

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1

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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2

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 "RETRACTED ARTICLE: The Sacred Mountain of Varallo renaissance complex in Italy: damage analysis of decorated surfaces and structural supports."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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Wright, John B. "Sri Pada: Sacred Pilgrimage Mountain of Sri Lanka." Focus on Geography 50, no. 2 (September 2007): 1–6. http://dx.doi.org/10.1111/j.1949-8535.2007.tb00190.x.

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12

Campbell, Aurelia. "Mount Wutai: Visions of a Sacred Buddhist Mountain." Ming Studies 2020, no. 81 (January 2, 2020): 91–94. http://dx.doi.org/10.1080/0147037x.2020.1735825.

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13

Kumar, Kundan. "The sacred mountain: Confronting global capital at Niyamgiri." Geoforum 54 (July 2014): 196–206. http://dx.doi.org/10.1016/j.geoforum.2013.11.008.

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14

Ismoilov, L. E., and R. T. Yuzmukhametov. "The Role of Sacred Landscape in Sufism: a Mountain." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 35 (2021): 107–14. http://dx.doi.org/10.26516/2073-3380.2021.35.107.

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The article is devoted to the issue of a sacred landscape (a mountains) in the Sufi writings of Transoxiana of the 16th century. The pertinence of this theme is due to the need to study the issue of semantic interpretation of the concept of a sacred landscape, namely mountains, in Sufi writings. In this regard, the purpose of this article is to reveal various meanings of the concept of “a sacred landscape” in the manaqibs of Transoxiana of the 16th century by such authors as Khoja Iskhoki Kalobodi, Mahmud ibn Wali, Muhammad Alim al-Siddiqi al-Alawi and others, which contain important information on this topic. Main methods used in the study are the historical-comparative method, and the method of literary analysis, which allow us to create a holistic idea of the symbolism of landscapes (mountains, deserts, rivers) in the Sufi writings of Transoxiana in the 16th century. The subject of this study is specific features of a mountain landscape and the reasons for its attractiveness for a travelling Sufi. An inner spiritual search led the lonely Sufi to high and endless mountain surroundings where he found an answer to the needs of his mental and spiritual anxiety.

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15

Chan-Seung Park. "Symbolization of Mt. Baekdu as a “National Sacred Mountain”." Journal of East Aisan Cultures ll, no. 55 (November 2013): 9–36. http://dx.doi.org/10.16959/jeachy..55.201311.9.

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16

Moraga, Anita Carrasco. "A Sacred Mountain and the Art of “Impression Management”." Mountain Research and Development 30, no. 4 (November 2010): 391–97. http://dx.doi.org/10.1659/mrd-journal-d-09-00065.1.

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17

Wang, Bo. "Plastic Wastes Filled Sacred Mountain Paths of Southwest China." Anthropology News 57, no. 9 (September 2016): e168-e170. http://dx.doi.org/10.1111/an.167.

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18

Absalyamova, Yu A. "Iremel mountain in the sacred topography of the Bashkirs." Vestnik of Samara University. History, pedagogics, philology 28, no. 4 (January 5, 2023): 15–23. http://dx.doi.org/10.18287/2542-0445-2022-28-4-15-23.

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Iremel is one of the most significant landscape objects in the sacred topography of the Bashkirs. Despite the status, there is very little specific information about the forms of veneration of the mountain in the sources. Perhaps the high level of sacredness is the reason why the local Bashkirs did not disclose information about it. In general, the few surviving information correspond to the manifestations of the cult of the mountains among the Bashkirs: you need to climb it with pure thoughts; before climbing, it is necessary to fast, read a prayer, etc. Its importance is reflected in many folklore works, including the epic Ural-batyr, which reveals the history of its appearance. In folklore, Iremel appears, on the one hand, as one of the notable locations, a geographical landmark, on the other hand, as a place of tribal gatherings-yiyin. It has been recorded many times in the sources that the veneration of the mountain is associated with the graves of the aulia saints located on it, but there is no more specific information about this. There is very little information on modern forms of veneration of Iremel by the Bashkirs, this is due to the fact that many Bashkir settlements in the vicinity of the mountain ceased to exist. Nowadays, it is better known as a tourist location, and at the same time as a popular object of worship in esoteric tourism

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19

Yadanova, K. V. "Experience of systematization of folklore texts about climbing the sacred mountains (based on Kosh-Agach Telengit folklore tradition data)." Languages and Folklore of Indigenous Peoples of Siberia, no. 40 (2020): 50–62. http://dx.doi.org/10.25205/2312-6337-2020-2-50-62.

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The paper discusses the variants and versions of the legend about the flood – chayik and of the oral stories of how people climbed the sacred mountains, recorded by the author in the Kosh-Agach district of the Altai Republic. The time and place of the event in the legend and oral tales are also considered. The author provides the Index of plots and versions based on the Telengit folklore tradition on the topic: “The Sacred Mountains – Iyik”. The storytellers relate the time of the events in the legend to the distant past. Many performers count the time “after the flood” in their narratives. The people currently living in the Chui Valley are believed to be the descendants of those who survived the flood. In contrast to the legend about the flood – chayik, the time of the events in oral tales about how people climbed the sacred mountains – Iyik, is related to the recent past. The narrator or a person well known to the narrator climbed to the top of a mountain – Iyik. The locale of the event in the legend of the сhayik is the sacred mountain Iyik (Iyik-Kokoru / Tepsen-Bash / Irbistu). During the flood, people survived on the tops of the sacred mountains and left a kazan or fragments of a boat or a raft there. The Altai people traditionally believed the sacred mountains to be their defenders, saviors of human lives, and shelters during natural disasters, destructive wars, and raids.

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20

Schattschneider, Ellen. "My Mother's Garden: Transitional Phenomena on a Japanese Sacred Mountain." Ethos 28, no. 2 (June 2000): 147–73. http://dx.doi.org/10.1525/eth.2000.28.2.147.

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21

Trubnikova, Nadezhda N. "ISLAND AMONG THE MOUNTAINS: KūKAI ON FUDARAKU PEAK IN JAPAN." Study of Religion, no. 2 (2018): 30–42. http://dx.doi.org/10.22250/2072-8662.2018.2.30-42.

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The article precedes the translation of the Stone Inscription (Jp. Shamon Shōdō reki sansui ei genju hi ), No 11 of the Shōryōshū - a collection of works by Kūkai (774-835) written in Chinese and reflecting various aspects of Buddhism in Japan in the early 9th century. The verses in the Inscription contain the glorification of the sacred mountain; in the prosaic preface Kūkai describes how the monk-ascetic Shōdō wandered in the mountains in the eastern provinces of Japan and found there the sacred Potalaka (Jp. Fudaraku) - the mountain-island, the abode of Bodhisattva Avalokiteśvara (Jp. Kannon). Climbing the mountain is conceived here as a path of Buddhist asceticism, but it can not be fulfilled without the help of local kami deities. Passing this way together with his hero and the reader, Kūkai brings together the Taoist, Confucian and Buddhist approaches to understanding the mountains as a special landscape where a person can strengthen his capacies to be turned to benefit people...

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22

Czaja, Justyna. "W poszukiwaniu hierofanii – o filmie Góra Sulejmana Jelizawiety Stiszowej." Images. The International Journal of European Film, Performing Arts and Audiovisual Communication 30, no. 39 (December 15, 2021): 201–16. http://dx.doi.org/10.14746/i.2021.39.10.

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The subject of the article is Elizaveta Stishova's film Suleiman Mountain, the action of which focuses on the Kyrgyz mountain, surrounded by religious veneration. The title place is treated as a spatial hierophany, that is, according to Mircea Eliade's concept, a place where and through which the sacred is revealed. The text will analyze the film's space-time and its symbolic dimension, and the characters' relations with the title place, especially the relationship between women and the mountain and its mythical character.

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23

Denysyk, Grygorij. "Anthropogenic landscapes of mountain system sin Ukraine: study prospects." Visnyk of the Lviv University. Series Geography, no. 48 (December 23, 2014): 235–38. http://dx.doi.org/10.30970/vgg.2014.48.1345.

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The present state and justified study possible ways of anthropogenic landscapes mountain systems of Ukraine – Carpathian and Crimean. On the basis of landscape maps of these mountain systems, it is proposed to make detailed studies of frame – residential and road, background – forest and meadow pasture and humanistic – recreational and sacred landscapes of Ukrainian Carpathians and the Crimean Mountains. Based on these studies substantiate the main ways to improve these modern landscapes mountain systems and to develop measures for their management and protection. Key words: Mountain ranges, the Carpathians, the Crimean Mountains, anthropogenic landscape, study, rational use.

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24

Vasiliev, V. E. "Altai in the light of the cult of the mountain and sky: to the problem of the origin of the toponym." Ethnography of Altai and Adjacent Territories 10 (2020): 20–23. http://dx.doi.org/10.37386/2687-0592-2020-10-20-23.

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The article suggests a working hypothesis that the root of the toponym «Altai” is the semantics of the sacred mountain, which at the tribal, tribal, and then national-ethnic level symbolizes the sacred center of the universe, associated with the cults of ancestors and deities. The ethnographic materials of T. D. Dyrenkova testify to the close connection of the cult of mountains with the spirits-ancestors of shamans, who acted as defenders of the genus and tribe of the Turks of the Altai-Sayan highlands. This information, in our opinion, is confirmed by etymological experience of comparisons of Turkic-Mongol and partly tunguso-Manchu terms. The semantic unity or close similarity of the concepts of mountain, ancestors and sky can shed light on the archaic beliefs of the Turkic ethnic groups, whose shamanism dates back to the common Altaic layer of culture. Thus, it can be assumed that the cult of the sacred Altai existed in the Neolithic past, even before the bronze age and the culture of the early nomads of the Scytho-Saka world.

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25

ODA, Masayasu. "The Formation and its Meaning of the 75-sacred-place View in the Omine Sacred Mountain Area." Japanese Journal of Human Geography 41, no. 6 (1989): 512–28. http://dx.doi.org/10.4200/jjhg1948.41.512.

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26

Sari, Ida Ayu Putu Widya Indah. "A brief concept of Nyegara Gunung: an intertwine of sacred mountain and mystical sea." Bali Tourism Journal 3, no. 1 (May 31, 2019): 19. http://dx.doi.org/10.36675/btj.v3i1.30.

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Many legends, myths, and folktales discuss mountain and its central position for people. From base to top, the mountain summit holds the highest spiritual value, because the place is considered close to heaven. Balinese folk divided the land into three sectors: highland for the immortal beings, mainland for human, and in the dark depth trench, reside spirit of the abyss. Since the beach is the closest area to the underworld, the Balinese forefather avoided spending their time on the coastline. The teaching about the mystical mountain and mythical water have been passed throughout generations and probably become a chief reason for them to respectfully hold their tradition in respecting both the areas. This concept is called Nyegara Gunung. It stands on the truth that the mountain and the sea are part of mother nature that gives tremendous impact on life. Many customs around the globe also share the concept of the sacred mountain as well as a myth about the sea. The folk views environment conservation becomes the primary key to live in harmony. Therefore they stand for anything in regards to keep the nature undisturbed. Through ritual, they express their gratitude to the supreme being as well as to teach their offspring to respect what they have on the island.

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27

Dagohoy, OP, Herminio. "Refiguring imaginaires of Dominion, Mediation and Reception in the Lyric Poetry of the Sacred Mountain." Philippiniana Sacra 47, no. 141 (2012): 605–35. http://dx.doi.org/10.55997/ps2005xlvii141a4.

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The article examines a particular religious worldview by taking language as the locus of investigation. It scrutinizes how the social imaginaries of dominion, mediation and reception find its articulation in the lyric poetry of religious groups living and praying in the mountain of Banahaw, a mountain regarded by Christian Filipinos as sacred. The meanings of these imaginaires are not just adoption of Christian teachings or adaptation of colonial religious structure but a manifestation of how people constructed an identity borne out of the dialectics between geographical location and human narrative. Thus, seen from this perspective, the presence of these religious cults on the slope of the mountain is not only a sign of flight from the oppressive colonial authorities in the past but a localization of Christianity. Second, their reconstruction of the spaces of the mountain, identifying them as real spaces of salvation is an attempt to configure an effective narrative of place away from the center and dominant history of Christianity in the Philippines thus weaving its own salvation history and in a way constructing its own historical consciousness. Lastly, the ethos and pathos of these religious groups manifest the co-inherence of sacramental and ethical perspectives. The confluence of meaning of the sacred rituals and ethics provides the idea that the sacrality of the mountain is a result of relationship between actions, conceptions and physical attributes.

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28

Chou, Wen-shing. "Building a Sacred Mountain: The Buddhist Architecture of China's Mount Wutai." Monumenta Serica 64, no. 1 (January 2, 2016): 225–28. http://dx.doi.org/10.1080/02549948.2016.1170340.

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29

Nelson, John K. (John Kenneth). "Immortal Wishes: Labor and Transcendence on a Japanese Sacred Mountain (review)." Journal of Japanese Studies 30, no. 2 (2004): 457–61. http://dx.doi.org/10.1353/jjs.2004.0069.

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30

Jia, Jinhua. "Formation of the Traditional Chinese State Ritual System of Sacrifice to Mountain and Water Spirits." Religions 12, no. 5 (April 30, 2021): 319. http://dx.doi.org/10.3390/rel12050319.

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Sacrifice to mountain and water spirits was already a state ritual in the earliest dynasties of China, which later gradually formed a system of five sacred peaks, five strongholds, four seas, and four waterways, which was mainly constructed by the Confucian ritual culture. A number of modern scholars have studied the five sacred peaks from different perspectives, yielding fruitful results, but major issues are still being debated or need to be plumbed more broadly and deeply, and the whole sacrificial system has not yet drawn sufficient attention. Applying a combined approach of religious, historical, geographical, and political studies, I provide here, with new discoveries and conclusions, the first comprehensive study of the formational process of this sacrificial system and its embodied religious-political conceptions, showing how these geographical landmarks were gradually integrated with religious beliefs and ritual-political institutions to become symbols of territorial, sacred, and political legitimacy that helped to maintain the unification and government of the traditional Chinese imperium for two thousand years. A historical map of the locations of the sacrificial temples for the eighteen mountain and water spirits is appended.

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31

Kamalahar, R. "Participatory Conservation of Sacred Natural Sites: A Study of Haritha Poonkavanam Project of Sabarimala, Kerala, India." International Journal of Research and Review 8, no. 10 (October 20, 2021): 166–73. http://dx.doi.org/10.52403/ijrr.20211021.

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Biodiversity and the environment are inextricably linked to human cultural diversity. Traditional cultures have frequently preserved or kept untouched portions of their natural surroundings. Most of these civilizations regard some locations as holy, prohibiting most or all human activities. As evidenced by the sacred mountain environment and sacred vegetation, traditional culture plays an important role in biodiversity conservation. Sacred forests are part of a long-standing practise of protecting certain geographical regions with cultural and religious importance. A number of studies have shown that sacred forests are significant refuges for biological variety, particularly medicinal plants, amid highly anthropogenic environments, in addition to their cultural value. While sacred natural sites have been effective conservation sites in the past, there are various dangers to these ecosystems now, ranging from demands for the use of timber and other forest products to agricultural clearance and general changes in cultural practises as well pilgrimage to these sacred areas. The significance of natural sacred sites, particularly sacred groves, is gaining attention in international conservation organisations such as UNESCO and the IUCN, and has significant implications for the implementation of Article 8j of the Convention on Biological Diversity, which emphasises the utilisation of traditional knowledge and practises for conservation and long-term usage. Keywords: Sacred natural sites, Cultural diversity, Biological diversity, Vana Samrakshana Samithi.

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32

Makimbai, Zh. "THE NEED TO EXPLORE SACRED PLACES AND SPACES IN SOCIAL LIFE." BULLETIN Series of Sociological and Political sciences 74, no. 2 (June 30, 2021): 117–22. http://dx.doi.org/10.51889/2021-2.1728-8940.17.

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The article deals with the selection of the most appropriate methodology for the study of sacred spaces. The study of religious activities and sacred spaces has its own characteristics in relation to other studies in social geography. Its peculiarity is that it combines the use of methods of physical geography (in the study of sacred landscapes and sacred spaces) and social geography, psychology and philosophy (in the study of the geo-religious sphere). Sacred space can be studied in the process of studying as a phenomenon that has a territorial specificity and forms socio-cultural trends. In a general sense, a sacred space is a territory with special properties that performs a spiritual function. Properties can be religious, natural, or historical. Sacred spaces are most appropriate to study at the local level, within administrative districts or regions. In each city, district, or village, there are different religious sites or localities that people have given a mystical meaning to. It can be a lake, a mountain or a hill that stands out in the area, a forest with a special biocenosis, or just a part of a field or river that had a noticeable impact on the life of the local population. That is, both religious and natural and historical sacred spaces are best studied at the local level, the specific limits of which will be the boundaries of administrative districts.

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33

von Schwerin, Jennifer. "THE SACRED MOUNTAIN IN SOCIAL CONTEXT. SYMBOLISM AND HISTORY IN MAYA ARCHITECTURE: TEMPLE 22 AT COPAN, HONDURAS." Ancient Mesoamerica 22, no. 2 (2011): 271–300. http://dx.doi.org/10.1017/s0956536111000319.

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AbstractDid Mesoamerican temples really symbolize sacred mountains? If so, what accounts for their varying forms across space and time? Through a socio-historical and iconographic approach, it is now becoming possible to explain the social and historical factors for why design in ancient Maya temples varied. Using these methods, this paper reconstructs and reinterprets one famous “sacred mountain” in the Maya region: Temple 22, at Copan, Honduras, dedicated by king Waxaklajuun Ub'aah K'awiil ina.d.715. Since 1998, the author has led a project to conserve, document, analyze, and hypothetically reconstruct thousands of sculptures from the building's collapsed façades. In design and symbolism, the building probably represented not just a mountain, but the Maya universe. In its more specific historical context, Temple 22 was designed as royal rhetoric to affirm order at a disorderly moment, and used both traditional and innovative forms to assert Copan's leading role on the boundary of the Maya world.

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34

Dunstan, Adam. "Toxic Desecration." Journal for the Study of Religion, Nature and Culture 15, no. 4 (February 16, 2022): 462–86. http://dx.doi.org/10.1558/jsrnc.18954.

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In studies of Native American knowledge, the sacred ecologies of Indigenous people are often contrasted with (allegedly secular) Western science. Other scholars have challenged this binary, sometimes under a model of ‘hybrid knowledge’ wherein Indigenous knowledge is ‘integrated’ into settler conservation. I argue for a different model, wherein unique expressions of sacred ecological knowledge emerge from the ground up within environmental activism. Drawing on ethnographic research with Protect the Peaks, a movement to halt expansion of a ski resort on an Arizona mountain sacred to thirteen Indigenous nations, I show how, in Protect the Peaks’ public messages, ceremonial standards and scientific studies are utilized to highlight snowmaking as a form of toxic desecration. This discourse, coupled with presenting snowmaking as a threat to health, ecosystems, and sacredness simultaneously, is an articulation of Indigenous knowledge which presents a direct critique to hegemonic distinctions of culture/nature and sacred/secular in policy and scholarship.

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35

Yu, Shiao-ling. "Sacrifice to the Mountain: A Ritual Performance of the Qiang Minority People in China." TDR/The Drama Review 48, no. 4 (December 2004): 155–66. http://dx.doi.org/10.1162/1054204042442035.

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In 2002, a group of Qiang in China's Sichuan Province performed an ancient ritual combining the sacred and the secular. This ritual remains an integral part of the Qiang people's religious and social lives

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Dayo, Maria Helen, Agnes Rola, Corazon Abansi, Joy Lizada, Rosalie Arcala Hall, and Ida Siason. "When Sacred Water Becomes an Economic Good: Tensions and Governance Challenges in Mount Banahaw, Philippines." Journal of Environmental Science and Management 21, no. 2 (December 31, 2018): 82–93. http://dx.doi.org/10.47125/jesam/2018_2/10.

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Mount Banahaw, an active volcano and a watershed tn the municipality of Dolores, Quezon province, Philippines, is also a considered a sacred place. This study discussed the community outcomes arising from the conceptual dichotomy of perceptions of multi-use of water by formal organizations such as water districts for domestic use and by informal organizations such as the religious groups for the sacred or religious use of water from the sacred mountain; and the negotiations among these different actors and agents for water access. Results distilled lessons around the interlocking themes of water use and institutions in the access and allocation of water resources as water transits from non-consumptive use to use value. Polycentric water governance is necessary in the context of Mount Banahaw’s cultural, social and economic realities.

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Kemeuze, VA, PM Mapongmetsem, DJ Sonwa, E. Fongnzossie, and BA Nkongmeneck. "Plant diversity and carbon stock in sacred groves of semi-arid areas of Cameroon: case study of Mandara Mountains." International Journal of Environment 4, no. 2 (June 3, 2015): 308–18. http://dx.doi.org/10.3126/ije.v4i2.12659.

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The Mandara Mountain eco-region is one of the most important mountain areas of Cameroon. It is often considered as a refuge for several plant and wildlife species. This area is fragile and vulnerable, and faces severe threats from land use change, unsustainable exploitation of natural resources, desertification and climate change. Recent studies in sacred groves portrayed these land use types as indigenous strategies which can help to address these environmental problems. Understanding the plant diversity and carbon storage of these land use types in Mandara Mountain can be a good step towards their sustainable management for the delivery of diverse ecosystem services. In this perspective, we established a total of 10 nested circular plots of 1257 m2 each, in the sacred grove of the Mouhour village in Mandara Mountain, and all trees and shrubs with average diameter at breast height (dbh) ≥ 2.5 cm were counted. Tree biomass was estimated on the basis of DBH and understory biomass using destructive method. A total of 182 woody plants were measured, belonging to 21 species, 18 genera and 12 families. The richest family is Combretaceae with 5 species, followed by Caesalpiniaceae and Mimosaceae (3 species each). The analysis of species diversity indexes shows a relative important biodiversity and the vegetation structure showed a high occurrence of small-diameter of plant species. Mean aboveground carbon stock of 31.13 ± 10.8 tC/ha was obtained in the study area. Isoberlinia doka showed the greatest carbon stock (5.7 tC/ha) followed by Boswellia dalzielii (3.9 tC/ha), Acacia senegal (3.5 tC/ha), Anogeissus leiocarpus (3.3 tC/ha) and Terminalia laxiflora (3.1 tC/ha). These results suggest that the sacred groves of Cameroon dry lands need to be taken into account in national environment protection policies as an alternative to respond to international agreements related to biodiversity conservation, combatting desertification and climate change. DOI: http://dx.doi.org/10.3126/ije.v4i2.12659 International Journal of Environment Vol.4(2) 2015: 308-318

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Francaviglia, Richard, Jan Shipps, and Mark Silk. "Religion & Public Life in the Mountain West: Sacred Landscapes in Transition." Western Historical Quarterly 36, no. 4 (December 1, 2005): 526. http://dx.doi.org/10.2307/25443261.

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Ma, William H. "Mount Wutai: Visions of a Sacred Buddhist Mountain, by Chou, Wen-shing." Religion and the Arts 23, no. 3 (June 10, 2019): 307–11. http://dx.doi.org/10.1163/15685292-02303007.

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40

Shimizu, Hidetada. "Immortal Wishes: Labor and Transcendence on a Japanese Sacred Mountain. Ellen Schattschneider." Journal of Anthropological Research 60, no. 3 (October 2004): 449–51. http://dx.doi.org/10.1086/jar.60.3.3630785.

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Strmiska, Michael. "Ellen Schattschneider: Immortal Wishes: Labor and Transcendence on a Japanese Sacred Mountain." Journal of Religious History 30, no. 2 (June 2006): 254–56. http://dx.doi.org/10.1111/j.1467-9809.2006.00471.x.

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Ruppert, Brian. "Immortal Wishes: Labor and Transcendence on a Japanese Sacred Mountain ? Ellen Schattschneider." Religious Studies Review 32, no. 4 (October 2006): 271. http://dx.doi.org/10.1111/j.1748-0922.2006.00121_1.x.

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43

Köhle, Natalie. "Mount Wutai: Visions of a Sacred Buddhist Mountain by Wen-shing Chou." Journal of Chinese Religions 49, no. 1 (May 2021): 145–48. http://dx.doi.org/10.1353/jcr.2021.0005.

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On Thi My, Linh. "Symbolic Space in The Magic Mountain of Thomas Mann." Journal of Science Social Science 65, no. 8 (August 2020): 55–60. http://dx.doi.org/10.18173/2354-1067.2020-0049.

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The Magic Mountain (Der Zauerberg) of Thomas Mann is one of the masterpieces of German literature in particular, of the 20th century world literature in general. In the novel, Thomas Mann created a symbolic space with the mountain in Davos and the nursing center of Davos for tuberculosis patients. The Davos Mountain influenced by sacred mountains in Grimm's fairy tales, is an experience and challenge space for the characters of the novel, especially for Hans Castorp. The nursing center of Davos for tuberculosis patients is a space to test people' patience before the hardships of life with the obsession of disease and death, pushing people to choose: stop walking, accept defeat or continue fighting for a meaningful life.

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45

Sullivan, Brenton. "The Manner in which I went to Worship Mañjuśrī’s Realm, The Five-Peaked Mountain (Wutai), by Sumba Kanbo (1704–1788)." Inner Asia 20, no. 1 (April 16, 2018): 64–106. http://dx.doi.org/10.1163/22105018-12340099.

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Abstract This essay provides a translation of the travelogue of the eminent Oirat Buddhist lama Sumba Kanbo Yeshe Baljor (1704–1788) as he made his way to the sacred Mount Wutai. Among the many details this candid account reveals is the fact that Buddhists from the Tibetan Plateau did not travel to the sacred mountain of Wutai in China for the sake of pilgrimage, but in order to foster established relationships with Mongol patrons along the way. Sumba Kanbo spent seven months on the road in 1774 en route to Wutai (compared with only one month at the mountain itself), and during that time he was received by Mongol nobility for whom, in exchange, he contributed to the creation of ‘surrogate’ pilgrimage sites in Mongolia and more generally to the ‘Buddicisation’ of Mongolia. Sumba Kanbo’s account provides a unique window into the emergence of Buddhism in Mongolia and the manner in which this phenomenon depended upon both the political and religious bonds formed between lamas such as Sumba Kanbo and Mongol nobility, commoners and landscape that these lamas encountered on their peregrinations.

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Price, Martin F. "Why mountain forests are important." Forestry Chronicle 79, no. 2 (April 1, 2003): 219–22. http://dx.doi.org/10.5558/tfc79219-2.

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Mountains cover 24% of the Earths land surface, are home to 12% of the global population, and include 28% of the worlds forests. Mountain forests provide a wide range of benefits to both mountain and downstream populations, notably the protection of watersheds and of transport infrastructure. They are also important as centres of biodiversity; important sources of timber, fuelwood and non-wood products; places for tourism and recreation; and sacred places. Many are also being considered as possible carbon sinks to mitigate climate change. Mountain forests are subject to many forces of change, interacting in complex ways. The frequency of natural disturbances is increasingly influenced by human activities at local, regional, and global scales. Air pollution has influenced many forests downwind of industrial areas, but climate change represents a greater and highly unpredictable force for change. It will require new types of decisions by all stakeholders, and new forest management approaches and policies. The International Year of Mountains, 2002, presents a unique opportunity to foster greater co-operation to ensure that mountain forests continue to provide benefits to a significant proportion of the worlds population well into the 21st century and beyond. Key words: forests, sustainable development, mountains, climate change, co-operation

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47

Phan, Vien Xuan. "MOTIFS OF SACRED STONE/ PETRIFACTION AND STONE-WORSHIPPING THROUGH FOLK TALES OF MALAYO-POLYNESIAN ETHNIC PEOPLES IN VIETNAM." Science and Technology Development Journal 14, no. 2 (June 30, 2011): 10–21. http://dx.doi.org/10.32508/stdj.v14i2.1951.

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This writing is about motifs of sacred stone / petrifaction as well as their abundant variants / forms such as mountain god, sacred stone, stone ogre, magical birth from stone, human-shape stone, human-shape stone turning into humans, humans turning into stone, crying stone, lithopone, litho-gongs etc. in folk tales of Malayo-Polynesian ethnic peoples in Vietnam in comparison with the Kinh who are the main people. When surveying and comparing variants / forms of motifs, the paper gives, to some extent, expressions of stone worshipping which are mentioned in the tales, in the spiritual life of Malayo-Polynesian and Kinh people since the old days.

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Sunjana, Dani. "GUNUNG SEBAGAI LOKASI SITUS-SITUS KEAGAMAAN DAN SKRIPTORIA MASA SUNDA KUNO." PURBAWIDYA: Jurnal Penelitian dan Pengembangan Arkeologi 8, no. 2 (November 29, 2019): 101–16. http://dx.doi.org/10.24164/pw.v8i2.305.

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This research aimed to reconstruct the concept, value, and implication of mount as sacred landscape in Ancient Sunda period. The research used bibliographical method which combine the information interpretation from secondary philology and epigraphical sources with previous done archaeological researches. The result shows that mount and mountain in general used as a sacred and holy landscape in Ancient Sunda period. This conception then represented by the existence of religious sites and scriptoria at the mount as a symbol to decrease the spiritual and intelectual distance with the deities and Supreme Being. Several mounts has been mentioned on written sources and need further archaeological research as a crosscheck confirmation in the future.

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Cucarella-Ramon, Vicent. "The Aesthetics of Healing in the Sacredness of the African American Female’s Bible: Zora Neale Hurston’s Moses, Man of the Mountain." Revista Alicantina de Estudios Ingleses, no. 29 (November 15, 2016): 69. http://dx.doi.org/10.14198/raei.2016.29.04.

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Zora Neale Hurston’s Moses, Man of the Mountain (1939) stands in the tradition of African American use of the biblical musings that aims to relativize and yet uphold a new version of the sacred story under the gaze of a black woman that manipulates and admonishes the characters of the gospel to offer a feminist side of the Bible. The novel discloses Hurston’s mastering of the aesthetics that black folklore infused to the African American cultural experience and her accommodation to bring to the fore the needed voice of black women. Rejecting the role of religion as a reductive mode of social protest, the novel extends its jeremiadic ethos and evolves into a black feminist manifesto in which a world without women equates disruption and instability. Hurston showcases the importance of an inclusive and ethic sacred femininity to reclaim a new type of womanhood both socially and aesthetically. Three decades before the post-colonial era, Hurston’s bold representation of the sacred femininity recasts the jeremiad tradition to pin down notions of humanitarianism, social justice and the recognition of politics of art. All in all, in an era of a manly social protest literature Hurston opts for portraying the folkloric aesthetics of spirituality as creative agency simply to acknowledge the leadership of the sacred femininity that black women could remodel into art.

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Чандра, Л. "Sumeru." Iskusstvo Evrazii [The Art of Eurasia], no. 3(26) (September 30, 2022): 234–41. http://dx.doi.org/10.46748/arteuras.2022.03.020.

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Статья посвящена иконографии священной горы Сумеру и расположенных на ее территории мандал. Перевод статьи Локеша Чандры из «Словаря буддийской иконографии» выполнен С.М. Белокуровой. The article is devoted to the iconography of the sacred mountain Sumeru and the mandalas located on it. The translation of Lokesh Chandra's article from the Dictionary of Buddhist Iconography was made by S.М. Belokurova.

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