Sacred Natural Sites

When exploring the history of Sri
Lanka, according to scholars, Gampola has been
the administration centre of the country for about
seven decades.
After the era of Polonnaruwa kingdom (1070 -1232
AD), various invasionsresulted in damage to
political, social and cultural aspects of Sri Lanka.
This caused a huge decline in development of arts
and crafts also. Hence, an awakening of
development of artistic aspects has happened
during peaceful Gampola era. As a notable
difference, the artists stepped beyond traditional
designs to create new designs that are more suitable
for modern requirements. They developed
exceptional skills in creating new traditions and
regulations. Contemporary society has spread out
within a large scope such as religion, clothing and
political structure. Therefore, there are many
aspects regarding Gampola era that are in need to
be researched in detail.
Door decoration carvings of Gampola era can be
mentioned as an artistic aspect that proves the
above mentioned features. The entrance doors that
belonged to building architecture of this era were
made of stones as well as wood. Those entrances
consisted of very beautiful decorations and the
designs which were very different from each other.
The entrance door designs were done in various
ways to fulfil different expectations. Therefore, as
the research subject, an analytical study on the
types of carvings and decorations used in Gampola
era door entrances and the concepts and the social
background that influenced such designs has been
done.
As research methodologies, formative analysis and
visual analysis were done by on-site observations.
The study was done using 12 sites. Also, literary,
archaeological and artistic studies were done
relative to the proposition as well.
The wooden door frame at Dadimunda Devala is a
strong evidence that, worshipping goddess
Lakshmi existed in Sri Lankan culture during that
period. The Lakshmi figure in outer door frame of
Wahallagoda Dadimunda Devala confirms that
theory.
Framework of the doorway structures selected for
the study illustrate various social status and culture
during that era. As an example, we can assume
that, the elite society accepted the worshiping from
the general public through short doorway entries.
Also, from the carvings on elite society,we can
identify the attire of that society. The elite figure
carvings on the Rambawa doorframe of Uda
Aludeniya Raja Maha Vihara Temple can be
identified as an example.
Through the carvings of drummers anddancers,
cultural background during that period can be
studied. In all these examples, the creativity of the
artists of Gampola era can be observed from the
Sinhalese decorative carvings consists of creepers
and petal designs.
It can be proved that, during this time period, the
artistic and cultural aspects of the society that was
broken down after the Polonnaruwa era has been
rebuilt.

Sacred groves are typical conservational
method followed by traditional people in their spiritual
rituals, and it has a role in conservation of biodiversity.
I believe that it is a relevant topic, so I conducted a
study on sacred grove of Shri Ayiravillan Mahadevar
Temple, Kuzhiyam, Chanthanathope, Kollam, and
Kerala. This paper work mainly emphasis on the Floral
Diversity, Phytosociology and Quantitative analysis of
nutrients in the soil. Quantitative analysis of nutrients
in the soil is a comparative study between different soil
samples, one from the respected sacred grove and other
from the plot near to it. While analysing the floral
diversity of the sacred grove, a total of 30 vascular
plants which was under 21 families were identified, it
includes 15 trees, 8 climbers, 4 shrubs and 3 herbs.
Fabaceae and Euphorbiaceae were the dominant
families reported. Among the total identified plants,
five are rare species, which are Cinnamomum
malabathrum (Burm.fil.) J.Presl, Dalbergia horrida
(Dennst.) Mabb, Diospyros candolleana Wight,
Strychnos minor Dennst, Syzygium travancoricum
Gamble. For the Phytosociological studies, quadrant
size of 1x1 was taken. By analysing the data obtained
from the quadrat study, Density, Frequency (%),
Abundance, Importance Value Index, Maturity Index
Value, Relative Density, Relative Frequency, Relative
Abudance were calculated. Pothos scandens,
Dalbergia horrida, Borassus flabellifer, Centrosema
molle showed high Density, Frequency, Abudance,
Relative Density, Relative Frequency Values,
Importance Value Index.In Quantitative analysis of
nutrients in the soil, soil sample taken from the
adjacent plot to the sacred grove shows high
mg/100gm ratio for Calcium (Ca), Sodium (Na), Iron
(Fe), Zinc (Zn), Copper (Cu), Magnesium (Mg),
Nitrogen (N).

Em décadas recentes, um novo tema vem adquirindo visibilidade crescente nas discussões internacionais sobre estratégias de proteção da natureza – os sítios naturais sagrados. Entretanto, o conhecimento sobre esse tema, na maior parte dos países do mundo, é limitado, e as iniciativas de reconhecimento e salvaguarda dessas áreas em políticas públicas nacionais são ainda incipientes. A identificação de que muitos desses sítios estão sujeitos a diversas pressões e ameaças tem alertado pesquisadores e organizações globais para a importância de se promover estratégias para a sua proteção. Todavia, para que as diretivas formuladas internacionalmente possam se refletir em ações concretas de manejo dos sítios em seus contextos locais, é importante compreender como essa temática vem sendo interpretada no âmbito das políticas públicas e as tendências desse debate. Com o intuito de aprofundar essa reflexão, este artigo tem por objetivo contextualizar, criticamente, o panorama internacional e os...

Sítios Naturais Sagrados, conhecimentos xamânicos Kahuna, mitologias ancestrais, um parque nacional e uma maldição da Deusa do vulcão.

Uma crônica sobre as aventuras, venturas e desventuras do trabalho de pesquisa e os aprendizados que só as viagens e o trabalho de campo podem nos proporcionar.

Conflict and violence in narratives about sacred natural sites

This article discusses the role and function of violent motifs and folktales found in the place-lore of Estonian sacred natural sites, such as holy groves, and sacred stones and bodies of water, from an ecosemiotic point of view. Drawing comparisons with Estonian archival material, the study also considers Ancient Greek and Saami place-related narratives as examples of premodern discourse on supernatural sites. Building on the theories of Philippe Descola (2022 [2005]), Eduardo Kohn (2013), Bruno Latour (2014 [1991]), and Yuri Lotman (1999), sacred natural sites are viewed as blurry and porous border zones between nature and culture, the natural and the supernatural domains, which can thus function as key points of communication between these spheres. Narratives of violent conflict between supernatural creatures that are said to have taken place in a sacred natural site reinforce the sanctity of these places, highlighting their significance as crucial nodes in the complex network of relationships between humans and supernatural creatures. In cautionary tales explicating the taboos and prohibitions related to sacred natural sites, violent motifs often serve as consequences for violating these interdictions. Thus, these tales instruct the audience on the nature of the rules governing relationships between humans and supernatural creatures, helping humans to prevent overt conflict. The article suggests that structural analysis, following the approach of Alan Dundes’s “The Morphology of North American Indian Folktales” (1964), may help make sense of the fragmentary narratives and motifs often found in recorded archaic place-lore and, in combination with the comparative method, may enhance the understanding of the context surrounding the recorded fragments.

This article explores the concept of River Rights as a legal framework for protecting and preserving rivers globally. It examines the historical development of River Rights, international conventions, treaties, and domestic laws related to river management. It looks into case studies from countries like New Zealand, India, Ecuador, Australia, Bangladesh, Canada, and the United States showcase diverse approaches to recognizing and enforcing River Rights.
The article discusses the scope of river rights, including different interpretations and perspectives, and the rights and responsibilities of stakeholders in river management. It highlights the ecological importance of rivers and the impact of human activities on river ecosystems, addressing challenges in enforcing river rights.
Different legal remedies available for individuals and communities seeking to enforce their river rights are explored. The conclusion emphasizes the significance of recognizing and safeguarding river rights, providing recommendations for policymakers, legal professionals, and stakeholders.
This article advocates for a harmonious relationship with nature, where rivers are recognized as living entities with inherent rights, and efforts are made to manage and preserve these vital water resources sustainably.

is a scientist and facilitator with EarthCollective, project coordinator with Comparing and Supporting Endogenous Development (COMPAS) and serves as Co-chair with the International Union for Conservation of Nature's (IUCN) Specialist Group on Cultural and Spiritual Values of Protected Areas. Bas has over 10 years of international experience integrating cultural and spiritual values in conservation management and policy, and does applied research on the links between cultural and biological systems. Robert Wild is an ecologist and social scientist with 25 years' practical experience of working with communities at protected areas in East Africa, Caribbean, Indian Ocean and Europe. He is chair of the IUCN Specialist Group on Cultural and Spiritual Values of Protected Areas.

Sacred natural sites retained their relevance in Estonian culture during and after the shift from mainly oral to mainly literary culture. However, the framework for conceptualising sacred natural sites has changed. Premodern sites have acquired new meanings and functions (notably those associated with national identity) and new sites have been taken into use. The article will present a typology describing the different ways of conceptualising the sacred natural sites that is current in Estonian culture and will offer a case study of a sacred site with a pivotal role in Estonian national identity, the sacrificial stone on Toomemägi hill in the city of Tartu.

Communities have dependencies on natural resources since ages in the form of various ecosystem services like food, fodder, fuelwood, fresh air, water, medicinal plants and herbs etc. It has been seen that most of the forest areas were conserved by traditional societies with their socio cultural and religious practices. Various practices prevail even today in many parts of the country such as "Tarun Bharat" in Alwar district, Bhotia community of Uttrakhand state etc. In the United Nation Conference on "Environment and Development" it had been stressed out the contribution of indigenious knowledge is beneficial and urgent need for the protection of Earth"s biological diversity. It appeals for the active participation both by the government and the people in resource conservation and this can possible only through political will, education, empowerrnment of native people and a change in the mindset. In 1990s, Manesar town featured with rapid industrialisation and its ensuing development reduced the positive interaction of societies with their natural areas. It has depleted the natural resources on a large scale and the traditional knowledge reached at the edge of destruction. But the village community of Manesar came forward to set an example of community participation and revived their ethical values toward resource conservation.

Communities have dependencies on natural resources since ages in the form of various ecosystem services like food, fodder, fuelwood, fresh air, water, medicinal plants and herbs etc. It has been seen that most of the forest areas were conserved by traditional societies with their socio cultural and religious practices. Various practices prevail even today in many parts of the country such as „Tarun Bharat‟ in Alwar district, Bhotia community of Uttrakhand state etc. In the United Nation Conference on „Environment and Development‟ it had been stressed out the contribution of indigenious knowledge is beneficial and urgent need for the protection of Earth‟s biological diversity. It appeals for the active participation both by the government and the people in resource conservation and this can possible only through political will, education, empowerrnment of native people and a change in the mindset. In 1990s, Manesar town featured with rapid industrialisation and its ensuing developmen...

This article discusses the potential implications of granting rivers legal personhood, highlighting its feasibility within Sri Lanka's legal system. By drawing comparisons with international practices, it aims to illustrate how such measures have been implemented elsewhere to enhance environmental protection. This approach seeks to inspire a nuanced understanding of legal rights for natural entities, fostering a balance between human activities and the preservation of ecological integrity.

Sacred groves are typical conservational method followed by traditional people in their spiritual rituals, and it has a role in conservation of biodiversity. I believe that it is a relevant topic, so I conducted a study on sacred grove of Shri Ayiravillan Mahadevar Temple, Kuzhiyam, Chanthanathope, Kollam, and Kerala. This paper work mainly emphasis on the Floral Diversity, Phytosociology and Quantitative analysis of nutrients in the soil. Quantitative analysis of nutrients in the soil is a comparative study between different soil samples, one from the respected sacred grove and other from the plot near to it. While analysing the floral diversity of the sacred grove, a total of 30 vascular plants which was under 21 families were identified, it includes 15 trees, 8 climbers, 4 shrubs and 3 herbs. Fabaceae and Euphorbiaceae were the dominant families reported. Among the total identified plants, five are rare species, which are Cinnamomum malabathrum (Burm.fil.) J.Presl, Dalbergia horrida (Dennst.

This paper reports the results of an archaeological survey and test excavation conducted in one of the ancient megalithic stele sites in south Ethiopia, Sakaro Sodo. The Sakaro Sodo stele site is situated in Gedeo zone, which is known to have the largest number and highest concentration of megalithic stele monuments in Africa, with an estimate of more than 10,000 stelae in sixty or more sites. Prior to our work, only one absolute date was available (850 ± 40 BP) (Joussaume 2012) from a stele site in the Gedeo zone, suggesting stele sites began to be constructed in the region approximately a millennium ago. We report here new AMS dates suggesting that stelae were being emplaced about 2000 BP, pushing the creation of these monuments back at least a millennium. Additionally, we report preliminary findings from characterizing the geochemical properties of obsidian artifacts recovered from stele sites, and stone used to make stelae. While compositional analysis of obsidian suggests long-...

In spite of its importance in nationwide conservation planning, comprehensive information on geographic distribution of threatened plants in India is lacking. Even the threat status of these plants is ambiguous and the country's effort to conserve them is not widely known. A critical analysis of these aspects is essential for identifying gaps in threatened plant conservation. Keeping these in view, we present a review of the existing knowledge on geographic distribution pattern of threatened plants of India, their threat status, and conservation action undertaken to recover these species. Using the available data, we unravel patterns of distribution of these threatened plants in different states of India. When ranking of the families was done based on the total number of species under different threat categories, Orchidaceae (644), Fabaceae (185), Poaceae (164), Rubiaceae (103), Asteraceae (88), Euphorbiaceae (72), Asclepiadaceae (62) and Acanthaceae (60) constituted more than half of the total threatened plant species of India. A review on conservation efforts so far undertaken in different parts of the country revealed that the biodiversity-rich phytogeographic regions such as the Himalayas, North East India, and Andaman and Nicobar Islands had lesser conservation efforts in comparison to the Western Ghats, Vindhyas and Peninsular regions of India. The skewed distribution of threatened plants in different states did not truly reflect their absolute presence or absence; rather it is the result of incomplete survey because of the difficult geomorphological and associated geo-climatic conditions, tough terrain and remote locations. In addition, the current data on threatened plants suffer from methodological shortcomings such as classification without using the population data that are so crucial in modern day threat classification, and lack of long-term observational data. The review emphasizes the use of modern tools such as ecological niche modelling for population inventory, area of occupancy and extent of occurrence, and trends in population size and regeneration for precise threat classification conforming to globally accepted methods (e.g. IUCN version 3.1). The works undertaken through the support of Department of Biotechnology, GoI for conservation of 156 threatened plant species under different disciplines of conservation biology during the past three decades have also been compiled and reviewed. A successfully tested protocol following an integrated approach for threatened species conservation is recommended for future conservation action.

BioOne Complete (complete.BioOne.org) is a full-text database of 200 subscribed and open-access titles in the biological, ecological, and environmental sciences published by nonprofit societies, associations, museums, institutions, and presses.

BioOne Complete (complete.BioOne.org) is a full-text database of 200 subscribed and open-access titles in the biological, ecological, and environmental sciences published by nonprofit societies, associations, museums, institutions, and presses.

Kas 19. sajandi lõpu kohalike rahvaluulekorrespondentide kirjapanekud kuuluvad suulisse või kirjalikku maailma? Ühelt poolt kätkevad nad endas suulise kultuuri teadmisi ja tõekspidamisi, ideaalis ka lauserütmi ja keelekõla. Teisalt jälle peegeldavad nad oma kirjapanijate soovi osaleda kirjalikul kommunikatsiooniväljal, eristada end suulisest/kirjaoskamatust/ebausklikust rahvast. Need kirjapanijad on vahepealsed, vahendajad-nad esindavad nn rahvalikku või rohujuuretasandi kirjalikkust (Fabian 1993; Barton & Hamilton 2003). Eriline on ka nende kogujate suhe keelega. Jakob Hurt palus, et lood ja laulud pandaks kirja nii nagu neid kõneldi, s.o kohalikus keeles. Ent ehkki nende kogujate jaoks oli kohalik murre kindlasti osa igapäevasuhtlusest, oli nende kirjalik kogemus (nii lugeja kui kirjutajana) seotud ühtse kirjakeelega. Seega tähendas rahvaluule kirjapanemine uutmoodi suhet kirjutatud ja suulise sõna vahel. Viimane aga tõi nii mitmelgi puhul kaasa selle, et kogujad üritasid seda suhet (suulise ja kirjutatud, kohaliku ja rahvusliku keele vahel) mõtestadaning nii mitmedki panid need mõtisklused ka kirja ja saatsid muude materjalide hulgas Hurdale. Oma artiklis vaatlen kahe rahvaluulekoguja-Jaan Pindi (1843-1922) ja Hans Anton Schultsi (1866-1905)-kirjapanekuid. Need kaks ühtviisi väheharitud, kuid ometi viljakat korrespondenti on põnevad selle poolest, et lisasid kogutule ka erinevaid märkuseid ja tõlgendusi. Konkreetsemalt võtan vaatluse alla nende kirjutamise, kirja ja murdekeelega seotud arutlused. Märksõnad: Jakob Hurt, rahvalik keelekorraldus, rahvaluule kogumine, Jaan Pint, Hans Anton Schults 19. sajandi lõpu kohalike rahvaluulekorrespondentide kirjapanekud on keelelises plaanis äärmiselt põnev uurimismaterjal-laveerivad need ju suulise ja kirjaliku, kohaliku ja üldrahvusliku keelekasutuse piirimail. Ühelt poolt kätkevad nad endas suulise kultuuri teadmisi ja tõekspidamisi, ideaalis ka lauserütmi ja keelekõla. Teisalt on see kõik paratamatult 'tõlgitud' kirjalikku vormi, kohandatud kaasaegse kirjakeele standardite ja võimalustega. Oma osa

Kas 19. sajandi lõpu kohalike rahvaluulekorrespondentide kirjapanekud kuuluvad suulisse või kirjalikku maailma? Ühelt poolt kätkevad nad endas suulise kultuuri teadmisi ja tõekspidamisi, ideaalis ka lauserütmi ja keelekõla. Teisalt jälle peegeldavad nad oma kirjapanijate soovi osaleda kirjalikul kommunikatsiooniväljal, eristada end suulisest/kirjaoskamatust/ebausklikust rahvast. Need kirjapanijad on vahepealsed, vahendajad-nad esindavad nn rahvalikku või rohujuuretasandi kirjalikkust (Fabian 1993; Barton & Hamilton 2003). Eriline on ka nende kogujate suhe keelega. Jakob Hurt palus, et lood ja laulud pandaks kirja nii nagu neid kõneldi, s.o kohalikus keeles. Ent ehkki nende kogujate jaoks oli kohalik murre kindlasti osa igapäevasuhtlusest, oli nende kirjalik kogemus (nii lugeja kui kirjutajana) seotud ühtse kirjakeelega. Seega tähendas rahvaluule kirjapanemine uutmoodi suhet kirjutatud ja suulise sõna vahel. Viimane aga tõi nii mitmelgi puhul kaasa selle, et kogujad üritasid seda suhet (suulise ja kirjutatud, kohaliku ja rahvusliku keele vahel) mõtestadaning nii mitmedki panid need mõtisklused ka kirja ja saatsid muude materjalide hulgas Hurdale. Oma artiklis vaatlen kahe rahvaluulekoguja-Jaan Pindi (1843-1922) ja Hans Anton Schultsi (1866-1905)-kirjapanekuid. Need kaks ühtviisi väheharitud, kuid ometi viljakat korrespondenti on põnevad selle poolest, et lisasid kogutule ka erinevaid märkuseid ja tõlgendusi. Konkreetsemalt võtan vaatluse alla nende kirjutamise, kirja ja murdekeelega seotud arutlused. Märksõnad: Jakob Hurt, rahvalik keelekorraldus, rahvaluule kogumine, Jaan Pint, Hans Anton Schults 19. sajandi lõpu kohalike rahvaluulekorrespondentide kirjapanekud on keelelises plaanis äärmiselt põnev uurimismaterjal-laveerivad need ju suulise ja kirjaliku, kohaliku ja üldrahvusliku keelekasutuse piirimail. Ühelt poolt kätkevad nad endas suulise kultuuri teadmisi ja tõekspidamisi, ideaalis ka lauserütmi ja keelekõla. Teisalt on see kõik paratamatult 'tõlgitud' kirjalikku vormi, kohandatud kaasaegse kirjakeele standardite ja võimalustega. Oma osa

The modernization of economic activities in mountain areas is conditioned by the physical characteristics of the territory, the weight of activities related to the primary sector, infrastructure deficits, low population density, as well as the declining and ageing population. The response to this situation has involved implementing a certain degree of functional diversification. One of the aspects that has assisted in the expansion of the tertiary sector is leisure and recreational activities. Rural tourism in European mid-mountain regions has emerged as a key element, supported by local development strategies and changing preferences in demand. In the tourism industry, the resources are the raw material, in which landscape plays a leading role. The aim of this prospective study is to evaluate the landscape as a heritage and a tourism resource, focusing on its capacity to reactivate depressed rural areas of inland Spain (mid-mountain areas in the southeast of the autonomous region o...

Dağlık sahalar topoğrafya, iklim özellikleri, bitki örtüsü ve hidroğrafya gibi birçok açıdan farklı ve karmaşık olan dağ ekosistemini oluşturur. Amanos Dağları'nın bir uzantısı olan Başkonuş Dağı hem doğal koşulları hem de barındırdığı endemik bitki taksonları ile Türkiye'nin önemli alanlarından biridir. Bu çalışmanın amacı; Coğrafi Bilgi Sistemleri (CBS) kullanarak Başkonuş Dağı'nda bulunan nadir ve endemik taksonların dağılışlarına etki eden coğrafi parametreler ile ilişkilerini tespit etmektir. Bir başka anlatımla fiziki ortam şartlarının, çalışma sahasında bulunan bitki türlerinin yaşam koşullarını ve dağılışlarını belirlemedeki rolünü ortaya koymaktır. Çalışmanın metodolojik önemi ise ekolojik ortam şartlarının nadir ve endemik taksonların dağılışına etkisinin önemini vurgulamaktır. Nadir ve endemiklerin lokasyon bilgileri CBS yazılımları yardımıyla koordinatlandırılmış ve her bir takson için coğrafi veri tabanı oluşturulmuştur. Çalışma sahasında dağılış gösteren 31 taksondan 18 endemik taksona ait ve 13 nadir taksona ait lokasyonların dağılışı ve dağılış üzerinde büyük etkisi olan temel coğrafi parametreler arasındaki ilişkiler mekânsal modeller yoluyla tespit edilmiştir. Çalışma sahasına ait oluşturulan veritabanı ile nadir ve endemik taksonların belirlenen hedef parametrelere göre dağılışları tespit edilmiştir. Başkonuş Dağı'nda özellikle topoğrafyaya bağlı olarak kısa mesafede değişen ekolojik şartlar endemik taksonların çeşitlilik göstermesinde etkili olduğu ve nadir ve endemik taksonların genelinin 1000 m üzerinde dağılış gösterdiği tespit edilmiştir. Yapılan bu çalışmanın, yok olmakta olan ya da tehlike altındaki nadir ve endemik bitki türlerinin korumasına yönelik planlama ve proje çalışmalarına katkı sağlayacağı düşünülmektedir.

En este trabajo se abordan los resultados obtenidos a partir del inventario del patrimonio etnográfico y biológico asociado a la Ruta Huichol por los Sitios Sagrados a Huiricuta, México (Tatehuarí Huajuyé), los cuales sirvieron de referencia para documentar y justificar su inscripción en la Lista del Patrimonio Mundial de la Convención sobre la Protección del Patrimonio Mundial Cultural y Natural de la Organización de las Naciones Unidas para la Educación, la Ciencia y la Cultura (UNESCO, por sus siglas en inglés). Este marco se consideró para contextualizar los atributos de valor universal inherentes al bien y los retos de degradación que enfrenta, para así asegurar su reversión y protección efectiva. El itinerario está conformado por un trenzado de caminos por los que los peregrinos huicholes o wixaritari transitan desde sus respectivos templos comunitarios y familiares (ubicados en la zona de la Sierra Madre Occidental, donde confluyen los estados de Jalisco, Nayarit, Durango y Z...

Recebido para publicação em dezembro de 2010. Aprovado para publicação em junho de 2011. Resumo Este trabalho trata da implementação das políticas de registro e salvaguarda para patrimônio imaterial no Iphan a partir de dois bens culturais: A Arte Kusiwa-Pintura corporal e arte gráfica Wajãpi (AP), registrada em 2002 no livro das Formas de Expressão, e a Cachoeira de Iauaretê-Lugar Sagrado dos Povos indígenas dos Rios Uaupés e Papuri (AM), registrada em 2006 no Livro dos Lugares. Os apontamentos trazidos são parte de um trabalho em andamento, embasado na análise de documentação relativa ao registro e salvaguarda dos dois bens em questão junto ao Departamento de Patrimônio Imaterial DPI/IPHAN e em trabalho de campo realizado junto à Coordenação de Salvaguarda DPI/IPHAN, às instituições gestoras dos respectivos planos de salvaguarda e aos detentores dos bens culturais.

O presente artigo tem como objetivo demonstrar o etnoconhecimento ecológico da etnia Ingarikó sobre o geoambiente. Os Ingarikó estão localizados na porção nordeste de Roraima, no município de Uiramutã. Vivem na região circunvizinha ao Parque Nacional do Monte Roraima. Para identificar o conhecimento etnoecológico sobre o geoambiente, foram entrevistados 15 integrantes da etnia Ingarikó das comunidades: Manalai, Mapaé e Serra do Sol. Ao final, confeccionou-se uma matriz sobre os conhecimentos Ingarikó acerca do geoambiente. Verificou-se que os Ingarikó possuem amplo conhecimento sobre os elementos naturais, e relacionam esses conhecimentos às práticas cotidianas de

The relationships between nature and culture, and between biodiversity and heritage, have been the subject of research and debates over recent decades (e.g. Agnoletti, 2006). Going beyond pure research there have been extensive discussions about how best to turn policies into practice (e.g. Agnoletti, 2007; Agnoletti & Rotherham, 2015). Paradigms developed within these discussions include the need to recognise biocultural assets or heritage within eco-cultural landscapes (e.g. Bridgewater & Walton, 1996; Merçon et al., 2019; Rotherham, 2015) and the importance of recognising 'intangible cultural heritage' (e.g. Rotherham, 2007). The latter paper noted the potential rapid loss of cultural knowledge about landscape management and its traditions, and the resulting changes in stakeholder perceptions and 'sense of place'. Agnoletti and colleagues have been working with, for example, United Nations Education and Scientific and Cultural Organisation (UNESCO), UN Food and Agriculture Organisation (FAO) and the International Union of Forest Research Organisations (IUFRO) to raise awareness of intangible cultural heritage by key stakeholder organisations (Agnoletti & Rotherham, 2015). UNESCO note that the term 'cultural heritage' has evolved in recent decades and this is reflected in its own policy instruments, with a useful summary provided on the UNESCO website (UNESCO, 2018). UNESCO (2018) provides an account of how the definitions and terms have developed and evolved, such as through the 2001 international Round Table of experts at Turin (Italy) who drew up an operational definition of the term 'intangible cultural heritage'. They note that cultural heritage is not merely about monuments and collections of objects but includes traditions or living expressions inherited from ancestors. The latter are passed to descendants, and include oral traditions, performing arts, social practices, rituals, festive events, knowledge and practices concerning nature and the universe. These also include knowledge and skills relating

RESULTS AND DISCUSSION Sacred groves of Rajasthan 'Oran' refers to the Sacred Groves in western Rajasthan. For indigenous and agropastoral communities in Rajasthan, what can be described as "community conserved areas" are called "orans" in Rajasthani.

India has a rich tradition in conserving non-forest patches known as sacred groves, through cultural and religious beliefs. Sacred groves not only preserve the indigenous biodiversity, it also mitigates the effects of climate change. This study explored the climate change awareness and environmental and cultural perceptions of people associated with Sharngakavu sacred grove in Kerala. Data was collected separately from native residents (NR) and non-resident devotees (NRD) through interviews and focus group discussions (FGD). Weighted average index (WAI) and Garrett scores were used to measure the perceived effects of climate change and the importance of socio-cultural values in sacred grove conservation. The results indicated that females in the middle age group of 41-65 years belonging to above poverty line economic status and graduate level of education dominated both NR and NRD categories. There was not much difference in the climate change awareness score of NR and NRD which were recorded at 97.5% and 92.5%, respectively. The majority of the respondents indicated a perceived increase in atmospheric temperature, decrease in precipitation, high seasonal variation in rainfall pattern, heavy decrease in water availability in natural sources, frequent occurrence of heat waves, and frequent recurring natural calamities as the important changes in weather parameters which was actually reflected in the weather data recorded from the region. Among the socioeconomic parameters, the majority perceived food production to have recorded a very high increase despite the effect of climate change but livelihood options indicated deterioration. Religious beliefs and the conservation of biodiversity were the most important factors that influenced the continued conservation of this sacred grove.

Many have asserted that Sacred Natural Sites (SNS) play an important role in nature protection but few have assessed their conservation effectiveness for different taxa. We studied sacred groves in Epirus, NW Greece, where a large number of such SNS have been identified. Based on historical, ethnographic and ecological criteria, we selected eight of these groves and matching control sites and in them we studied fungi, lichens, herbaceous plants, woody plants, nematodes, insects, bats and passerine birds. Our results reveal that the contribution of SNS to species conservation is nuanced by taxon, vegetation type and management history. We found that the sacred groves have a small conservation advantage over the corresponding control sites. More specifically, there are more distinct sets of organisms among sacred groves than among control sites, and overall biodiversity, diversity per taxonomic group, and numbers of species from the European SCI list (Species of Community Interest) are all marginally higher in them. Conservationists regard the often small size of SNS as a factor limiting their conservation value. The sizes of SNS around the globe vary greatly, from a few square meters to millions of hectares. Given that those surveyed by us (ranging from 5 to 116 ha) are at the lower end of this spectrum, the small conservation advantage that we testified becomes important. Our results provide clear evidence that even small-size SNS have considerable conservation relevance; they would contribute most to species conservation if incorporated in networks.

Falcão et al. / Aptidão e uso agrícola na área Ingarikó-Terra Indígena Raposa Serra do Sol-Roraima quadro atual do uso da terra. A área de estudo se localiza no munícipio do Uiramutã, na etnorregião denominada "serras". A metodologia adotada envolveu análise de solo para determinar a granulometria, entrevistas com indígenas da etnia Ingarikó das comunidades Mapaé e Serra do Sol e elaboração de etnomapas referentes ao uso da terra pelos indígenas. Os resultados demonstram que os solos da região possuem baixa aptidão agrícola nas comunidades estudadas, com alto teor de acidez e com o predomínio de areia fina e silte. O uso atual da terra na região está relacionado ao plantio de roças tradicionais, caça, criação de gado e ovinos para subsistência das comunidades.

Many have asserted that Sacred Natural Sites (SNS) play an important role in nature protection but few have assessed their conservation effectiveness for different taxa. We studied sacred groves in Epirus, NW Greece, where a large number of such SNS have been identified. Based on historical, ethnographic and ecological criteria, we selected eight of these groves and matching control sites and in them we studied fungi, lichens, herbaceous plants, woody plants, nematodes, insects, bats and passerine birds. Our results reveal that the contribution of SNS to species conservation is nuanced by taxon, vegetation type and management history. We found that the sacred groves have a small conservation advantage over the corresponding control sites. More specifically, there are more distinct sets of organisms among sacred groves than among control sites, and overall biodiversity, diversity per taxonomic group, and numbers of species from the European SCI list (Species of Community Interest) are all marginally higher in them. Conservationists regard the often small size of SNS as a factor limiting their conservation value. The sizes of SNS around the globe vary greatly, from a few square meters to millions of hectares. Given that those surveyed by us (ranging from 5 to 116 ha) are at the lower end of this spectrum, the small conservation advantage that we testified becomes important. Our results provide clear evidence that even small-size SNS have considerable conservation relevance; they would contribute most to species conservation if incorporated in networks.

The Sherpa people maintain and respect numerous sacred natural sites within the boundaries of Sagarmatha National Park in the Khumbu region of Nepal. Traditional religious beliefs and practices maintain the quality of water springs and lakes, forests, and mountains.

Уже второй год продолжается трудный и сложный процесс перестройки общественно-политического строя и экономической системы. То, что экономика является узловой точкой успеха преоб разований в Польше, а ее проблемы самыми важными компо нентами процесса трансформации строя — знают все. Но не все понимают, что в результате стечения исторических обсто ятельств, мы пытаемся осуществить работу теоретически очень трудную в исполнении: построить стабильный демократический строй и эффективную рыночную экономику в обстановке дли тельного понижения уровня жизни и экономической депрессии. Это — попытка невиданная, но отменить ее нет возможности. Можно только способствовать ее успеху. Известно ли, однако, до конца и однозначно, какие дейст вия увеличивают шансы на удачу, а какие нет? Возможен ли вообще объективный, однозначный диагноз сегодняшней обста новки, а также однозначное определение макроусловий, которые способствовали бы переменам? Ниже мы представим некоторые наши взгляды, а также мне ни...

In this study we present an account of alien species in the Gadag District in India with additional information on habit, origin, longevity, habitat and uses. During this study, a total of 141 alien species belonging to 112 genera in 40 families were identified and listed from various localities in the District. Among the total number of the alien species 54% are native to Tropical America. Analysis of the habit shows that herbs having included 86 alien species, followed by 25 shrubs, 16 trees and 14 climbers. Among 40 families, Fabaceae is the most dominantly invasive family with 21 species. There is an urgent need to list regional data on (invasive) alien species diversity in order to study the impact on native vegetation and explore the worldwide pattern of species invasion.

O texto apresenta reflexão sobre patrimônio imaterial, no âmbito do trabalho desenvolvido para o Iphan, relativo ao Inventário Nacional de Referências Culturais. Busca analisar os limites da metodologia adotada por essa instituição para inventariar celebrações, ofícios e modos de fazer, lugares e formas de expressão dos quilombolas de Alcântara, Maranhão.

V alentinas B altrū n as (sudarytojas) dr. Rasa A n d riu lytė-Ž a k ien ė, dr. B ronislavas K a rm a za , L in as K vizikevičiu s, dr. T om as Ostrauskas, dr. R im a n ta s Petrošius, V ioleta Pukelytė, dr. M ig lė S tan cikaitė, doc. dr. A lfredas S irm idis, dr. V ykintas V aitkevičius RECENZENTAI L prof, habil, dr. V ytautas D vareckas (Vilniaus universitetas) doc. dr. A d o m a s B u trim as (Vilniaus dailės akademija) GEOLOGIJOS INSTITUTO REDAKCINĖ KOLEGIJA: habil, dr. V alentinas B altrū n as (pirm ininkas), prof, habil, dr. A lg im a n ta s Grigelis, prof, habil, dr. A lg ird a s Ju rgaitis, doc. dr. Valentinas K adūn as, prof, habil, dr. P o vila s S u veizdis, habil, dr. E gidiju s T rim onis, dr. A lgirdas Z u ze v ič iu s

m. buvo užėmę Žemaitiją) ir besibaigiąs karas su Rusija. Tad lobio paslėpimas neturėtų būti tiesiogiai siejamas su karo veiksmais. Greičiau tai bus po kario laikotarpiu sustiprėjusio plėšikavimo pasekmė, pavyzdžiui, gal buvo užpultas kažkur keliaujantis asmuo, vežęs šeimynines brangenybes (minima, kad lobis buvo rastas dėžėje). Kaip ten bebūtų buvę, tikslus lobio turinys ir jo užkasimo aplinkybės greičiausiai bus amžiams nugrimzdę į nebūtį. Tai, ką išsaugojo žemė šimtmečiais, žmonės nesugebėjo išsaugoti net pora metų, nesuprasdami radinio mokslinės ir is torinės vertės, daug didesnės nei geltono metalo vertė. Tad Nasvytalių lobio likimas mums visiems dar kartą primena, kaip reikia kruopščiai saugoti iš praeities epochų mus pasiekusius radinius. Kvėdarnos apylinkių šventvietės Vykintas Vaitkevičius Straipsnis skirtas senojo-ikikrikščioniškojo-tikėjimo šventoms ir kulto vie toms, žinomoms Kvėdarnos apylinkėse 1 , aprašyti. Vakarų Lietuvos, taip pat ir Šilalės rajono, žinomų šventviečių sąvadas 1998 m. jau paskelbtas 2. Čia patikslinti ir pa pildyti duomenys pateikiami plačiau. Duomenų apie šventvietes teikia įvairūs šaltiniai. Pasakojamoji medžiagapadavimai, pasakojimai ir tikėjimai-sudaro didžiąją šaltinių apie šventvietes dalį, kurią papildo archeologijos, istorijos, kalbos, mitologijos ir etnologijos duomenys. Daugiausiai pasakojimais pagrįstų faktų apie Kvėdarnos apylinkių šventvietes ran dame rankraštiniame kunigų A. Kašarausko ir V. Juzumo, muziejininkų J. Mickevi čiaus' ir J. Petrulio, taip pat V. Statkevičiaus palikime. Lig šiol yra paskelbta tik nedidelė jo dalis. Kaip bebūtų, šiuose rinkiniuose yra ir autentiškų padavimų, ir tradicinių pa davimų motyvais mokinių sukurtų tekstų. Žvalgant, lokalizuojant ir tyrinėjant Kvėdarnos (taip pat viso Šilalės krašto) šventvietes, bene daugiausiai nusipelnė kraštotyrininkas Vladas Statkevičius. Taip pat minėtini archeologo habil. dr. Vytauto Urbanavičiaus ir istoriko dr. Vytenio Almonaičio šioje srityje nuveikti darbai. Kvėdarnos apylinkės I tūkstantme čio viduryje-II tūkstantmečio pradžioje buvo gentinė žemaičių teritorija. Daugiau sia žinoma šio laikotarpio laidojimo vie tų-vadinamųjų plokštinių kapinynų, kur buvo laidojami nesudegintų, o vė liau-ir sudegintų mirusiųjų palaikai. Gyvenamosios šio laikotarpio vietos lig šiol plačiau netyrinėtos. Padievaičio ir Pavėžio piliakalniai, sprendžiant iš jų įtvir tinimų, priskirtini X1II-X1V a. kovų su kryžiuočiais laikotarpiui. 1 Redkolegijos pageidavimu, prieškaryje egzistavusio Kvėdarnos valsčiaus ribose.

Leidinyje panaudotos iliustracijos iš Kaišiadorių muziejaus, Kultūros paveldo centro, Lietuvos centrinio valstybės archyvo, Lietuvos mokslų akademijos bibliotekos, Lietuvos istorijos instituto, Lietuvos nacionalinio muziejaus, Lietuvos valstybės istorijos archyvo, Neries regioninio parko direkcijos archy vo, Valstybinio Kernavės kultūrinio rezervato Archeologijos ir istorijos muziejaus rinkinių, Aleksiejaus Luchtano, Elenos Mickevičiūtės-Noreikienės asmeninių archyvų. Dizainerė Skirmantė Vaitkevičiūtė Redagavo Ina Fondienė Maketavo Jolanta Sakalauskienė I anglų kalbą vertė Jolita Jarmakauskienė