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1
Papadopoulou, Chryssanthi. "Attic sanctuaries." Archaeological Reports 64 (November 2018): 103–12. http://dx.doi.org/10.1017/s0570608418000224.
Анотація:
Over the course of the last 15 years numerous sanctuaries have been excavated in Attica. Some of these cult places provide us with additional information on important Athenian state cults, such as the cult of Athena Pallenis, while others offer new information about deme or rural cults. Eleven sanctuaries are presented in this article, along with the quarry that provided the building material for the Sanctuary of Artemis Brauronia. These range from extensive sanctuaries with numerous buildings, to humble open-air shrines with no permanent structures other than a peribolos wall. They mostly date to the Archaic and Classical periods, although some appear to have operated from the Geometric period. Only two of the sanctuaries are Roman. Finds from these cult places attest to the dedication of offerings and/or communal feasting. Unfortunately, it is not possible to identify the deities worshipped at all of the sanctuaries presented.
2
Peatfield, Alan. "Rural Ritual in Bronze Age Crete: The Peak Sanctuary at Atsipadhes." Cambridge Archaeological Journal 2, no. 1 (April 1992): 59–87. http://dx.doi.org/10.1017/s0959774300000482.
Анотація:
The Minoan mountain peak sanctuary of Atsipadhes Korakias (Rethymnon, Crete) was excavated by the author in 1989. This article presents the first published account of that excavation and addresses its contribution to broader issues, methodological and interpretative, of Cretan Bronze Age religion. The spatial distribution of over 7500 finds was recorded, enabling the detailed reconstruction of the use and function of the sanctuary. This reconstruction is compared with other approaches to the identification of prehistoric cult places in Greece. Of the other excavated peak sanctuaries, the best known are élite sanctuaries associated with palatial centres; Atsipadhes Korakias is a poor, rural sanctuary, and offers a counterbalanced perspective on Minoan peak sanctuaries.
3
Pawlikowska-Piechotka, Anna, Karolina Gołębieska, Natalia Łukasik, Anna Ostrowska – Tryzno, and Karolina Sawicka. "Rural Sanctuaries as ‘Smart Destinations’ – Sustainability Concerns (Mazovia Region, Poland)." European Countryside 8, no. 3 (September 1, 2016): 304–21. http://dx.doi.org/10.1515/euco-2016-0022.
Анотація:
Abstract The general objective of this paper is to present and discuss the factors that need to be taken into account to ensure that the development and management of religious tourism at rural sites was sustainable from an economic, environmental and socio-cultural point of view. Among other issues, sustainable religious tourism means accessibility to the sanctuaries, protection of cultural and heritage values of the local community, benefits for the local residents and meaningful experience for visitors. Authors were especially interested in the less popular, more remotely located holy sites in Mazovia Region (Poland) and two concerns: readiness to respond the needs of persons with different disabilities and local community opinion on tourists. As was documented by our research outcomes despite the recent numerous improvements, the most popular rural sanctuaries in Mazovia Region, remain only partially accessible for persons with disabilities. As masses of pilgrims have a significant effect on wellbeing and everyday life quality of residents (contributing both to positive and to negative effects), those who accept that tourists are important for economic development, benefit from it, creating ‘smart host area’. These rural communities which are not knowledgeable about positive impacts – see only negative consequences.
4
Tatay, Jaime. "Sacred Trees, Mystic Caves, Holy Wells: Devotional Titles in Spanish Rural Sanctuaries." Religions 12, no. 3 (March 10, 2021): 183. http://dx.doi.org/10.3390/rel12030183.
Анотація:
This paper explores how local, lived religion has creatively linked spiritual insights and popular devotions in ecologically valuable settings helping generate and preserve the rich Spanish biocultural heritage. Focusing on a selection of Sacred Natural Sites (SNS), mostly Marian sanctuaries, it shows that local “geopiety” and religious creativity have generated “devotional titles” related to vegetation types, geomorphological features, water, and celestial bodies. It also argues that, despite mass migration to urban centers, the questioning of “popular religion” after the Second Vatican Council, and the rapid secularization of Spanish society over the past fifty years, a set of distinctive rituals and public expressions of faith—some of them dating back to the Middle Ages—have remained alive or even thrived in certain rural sanctuaries. These vernacular devotions, however, do not necessarily announce the advent of the postsecular. Finally, it suggests that Protected Area (PA) managers, regional governments, custodians, anthropologists, tourism scholars, and theologians should work together in order to analyze, interpret, and help solve the management challenges highly popular SNS face.
5
Gupta, Nishikant, Arun Kanagavel, Parineeta Dandekar, Neelesh Dahanukar, Kuppusamy Sivakumar, Vinod B. Mathur, and Rajeev Raghavan. "God's fishes: religion, culture and freshwater fish conservation in India." Oryx 50, no. 2 (September 28, 2015): 244–49. http://dx.doi.org/10.1017/s0030605315000691.
Анотація:
AbstractIndigenous communities worldwide have long relied on their environment for survival. Religious and customary beliefs that foster community conservation have not only bound these communities to ecosystems but also assisted in the conservation of species. We provide an example of how religion fosters the conservation of freshwater fishes in India. Since ancient times rural communities in India have revered fish species as symbols of divine power, and offered them protection in pools associated with temples. Such voluntary, informal institutions and arrangements continue to help conserve several freshwater fish species that are otherwise subjected to anthropogenic pressure in open-access areas. However, religious beliefs in India are waning as a result of increased urbanization, modernization of societies and disintegration of rural communities, and the sustainability of existing temple and community fish sanctuaries is questionable. We discuss the role of temple sanctuaries as an informal conservation strategy for freshwater fishes, and discuss the knowledge and policy gaps that need to be addressed for ensuring their future.
6
Emanuelsson-Paulson, Therese, and Axel Frejman. "Dissertation abstracts 2019–2020." Opuscula. Annual of the Swedish Institutes at Athens and Rome 13 (November 2, 2020): 247–48. http://dx.doi.org/10.30549/opathrom-13-16.
Анотація:
Therese Emanuelsson-Paulson | Polygonal columns in Greek architecture, Stockholm University 2020, ISBN 978-91-7797-761-2. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-179006 Axel Frejman | With gods as neighbours. Extra-temenal activity at Greek rural sanctuaries, 700–200 BCE, Uppsala University 2020, ISBN 978-91-506-2814-2. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-405942
7
Kryukova, Natalia V. "The Religion of the Flock: Rural surbs in modern Armenia." Вестник антропологии (Herald of Anthropology) 47, no. 3 (September 5, 2019): 256–65. http://dx.doi.org/10.33876/2311-0546/2019-47-3/256-265.
Анотація:
According to opinion polls, Armenia is one of the most religious countries in Europe. However, in some villages of the Aparan district Aragatsotn Marz parish life is almost completely absent. Everyday religiosity of the locals is connected with surbs – home and rural sanctuaries. These include some natural objects in the surrounding villages. Two parallel systems coexist in Armenia’s religious culture. One is the official Armenian Apostolic Church with its churches, a priesthood, and its spiritually cared flock, the other one includes vernacular practices and beliefs of much of this very flock. Rural surb is one of the phenomena of vernacular religious culture. The article attempts to typologize surbs, describes the rituals and practices of veneration of rural shrines.
8
Caseau, Béatrice. "THE FATE OF RURAL TEMPLES IN LATE ANTIQUITY AND THE CHRISTIANISATION OF THE COUNTRYSIDE." Late Antique Archaeology 2, no. 1 (2004): 103–44. http://dx.doi.org/10.1163/22134522-90000023.
Анотація:
Throughout the Roman period the countryside was a landscape of sacred sites both monumental and natural. Rural temples were numerous and essential to the religious life of peasants and landowners. The fate of rural temples reveals something of the conflicting religious beliefs that were present in the rural landscape until the 6th c. Rural temples were among the first temples to be destroyed on some Christian estates, but in other places their power of attraction remained strong until the Early Middle Ages, even when they were in ruins. In the Early Byzantine period, however, temples were too visible, causing some Christians to lead expeditions against them. Convinced pagans searched for other, more remote, cult places to where they could maintain some form of pagan practice. These included inner sanctuaries inside their homes, or remote natural sites. Temple traditions were lost as a result.
9
Stek, Tesse D. "The Importance of Rural Sanctuaries in Structuring Non-Urban Society in Ancient Samnium: Approaches from Architectureand Landscape." Oxford Journal of Archaeology 34, no. 4 (October 10, 2015): 397–406. http://dx.doi.org/10.1111/ojoa.12065.
10
NEWSON, PAUL. "MEMORY, PLACE, AND LANDSCAPE IN ROMAN SYRIA: THE VIEW FROM THE SANCTUARIES OF MOUNT LEBANON." Bulletin of the Institute of Classical Studies 62, no. 1 (June 1, 2019): 116–41. http://dx.doi.org/10.1111/2041-5370.12100.
Анотація:
AbstractThe creation of memory and place within landscapes has received considerable critical attention in archaeology in recent years, with a focus on power relations, social cohesion, and social memory. As yet, such notions have not been fully explored within Roman contexts, generally in the Eastern Mediterranean, and particularly within the Roman province of Syria. In this region, the well-preserved Graeco-Roman temples of Lebanon have long been interpreted as powerful symbols of the Roman period. However, because of this status, study of these impressive structures has centred primarily on certain aspects, for example, the ‘Roman-ness’ of their architecture and the practical construction of their sacred landscapes. Utilizing notions of memory and power, place and performance, this paper seeks to move beyond such empirical analyses. Focusing on three case studies, it explores elements of the development of place through memory within the rural environment.
11
Buchsenschutz, Olivier, Katherine Gruel, and Thierry Lejars. "The Golden Age of the Celtic Aristocracy in the Fourth and Third Centuries BC." Annales (English ed.) 67, no. 02 (June 2012): 185–215. http://dx.doi.org/10.1017/s2398568200000649.
Анотація:
The greatest period of Celtic expansion occurred between the fourth and third centuries BC, with the conquest of new territories on the margins of the Hellenistic and Roman worlds. Historians often underemphasize this period: while the barbarian raids and the rise of mercenary service in the fourth century BC are stressed, colonization is neglected. In addition, Celtic society at that time was radically different from those found in coeval Mediterranean cultures. Imports from the south were much less common than in previous centuries, and attempts at urbanization were abandoned. Celtic society became distinctly rural, with its craft industries, settlement, and sanctuaries dispersed throughout the countryside. Although there were local variations, art and religion assumed original and consistent characteristics. Celtic society was composed of peasants and warriors and dominated by large aristocratic families.
12
VANDERGEEST, PETER. "Reply: Protected areas and property rights in Thailand." Environmental Conservation 26, no. 1 (March 1999): 7–9. http://dx.doi.org/10.1017/s037689299900003x.
Анотація:
Dearden et al . (1998) have suggested that my arguments for backing away from zealously pursuing the expansion of protected areas in Thailand (Vandergeest 1996) means giving benefits to local people with no consideration for the wider community or future generations. Let me begin my response by reminding readers of my central argument: that the driving force behind the rapid expansion of wildlife sanctuaries and national parks in Thailand was primarily the forest department's need to find new ways of controlling territory and legitimizing budget allocations, rather than nature protection per se. This bureaucratic need was the outcome of widespread occupation of reserve forests, due to both reservation of occupied areas and new migration into demarcated reserved forests, as well as the 1989 ban on legal logging in Thailand. In its rush to convert reserve forest to protected area status, the forest department demarcated as national parks and wildlife sanctuaries many areas occupied and used by local people, producing a situation in which most protected areas in Thailand are surrounded or partially occupied by an alienated local population who feel that their legitimate property rights have been appropriated. The rapid expansion of protected areas in Thailand is thus hardly something that the international conservation community should be celebrating. Nor will ongoing problems with local people be fundamentally resolved through development projects, buffer zones, and participatory conservation alone, although these kinds of projects often have important benefits. I suggested that a more appropriate direction would be to degazette and allocate to households land clearly claimed and occupied by rural households, which I estimate to be about 20% of protected areas. I also suggested that some land gazetted as protected area could be managed as common property, and that conservation could be much more aggressively pursued outside of protected areas.
13
Gritsina, Mariya Alexeevna. "The Caracal Caracal caracal Schreber, 1776 (Mammalia: Carnivora: Felidae) in Uzbekistan." Journal of Threatened Taxa 11, no. 4 (March 12, 2019): 13470–77. http://dx.doi.org/10.11609/jott.4375.11.4.13470-13477.
Анотація:
This article provides information about 27 records of the Caracal Caracal caracal in Uzbekistan, particularly in the Kyzylkum Desert and the Ustyurt Plateau. The data collected between 2011 and 2017 were based on information from literary sources, field research, and interviews with local people. At least 11 individuals of the species were killed intentionally and one was run over by a car. Basic threats to the species in Uzbekistan are negative interactions between herders and Caracal, lack of knowledge about its protected status among local people, and lack of conservation measures. The preconditions for the protection of Caracal are the existence of remote unpopulated areas close to state borders between adjacent countries and socio-economic factors that prompt people to move from rural to urban areas. Caracal habitats are protected in Kyzylkum State Reserve, Saigachiy Landscape Sanctuary, and six wildlife sanctuaries. To conserve Caracal, it is necessary to strengthen the network of protected areas in deserts and raise the awareness of local communities and decision-makers in the national government. It is important to continue research on Caracal and develop a government-approved action plan for its conservation.
14
Vandergeest, Peter. "Property rights in protected areas: obstacles to community involvement as a solution in Thailand." Environmental Conservation 23, no. 3 (September 1996): 259–68. http://dx.doi.org/10.1017/s037689290003887x.
Анотація:
SummaryConflicts between local people and managers of protected areas (PAs) have often undermined conservation goals in Asia. Since the 1970s, conservation planners have tried to address these problems by incorporating rural development into PA planning. More recently, many conservationists have argued for increasing community involvement in PA management, and for allowing traditional resource uses inside PAs. Based on research in Thailand I make three arguments regarding obstacles to implementing the new approach.In Thailand, laws governing Wildlife Sanctuaries and National Parks enacted in the early 1960s were premised on the idea that human use and nature preservation were incompatible. Rapid expansion of these PAs in recent years has produced endemic conflict with rural people claiming resources inside PAs. To address this problem, the Thai Royal Forestry Department has cooperated with NGOs providing development assistance to rural people living in buffer zones outside of some PAs. I argue that this approach has met limited success because the main source of conflict is not poverty but claims on resources inside PAs.The second argument is that the Forestry Department has resisted changes to laws making local use inside PAs illegal because these laws are important for consolidating the Department's control over territory and in justifying increasing budgetary allocations. In addition, by redefining itself as an organization devoted to strict defence of forests, the Department has obtained the support of many urban environmentalists. The third argument is that the community forest approach taken by a recent draft Community Forest Bill is an important first step in that it implicitly recognizes community property. At the same time, this approach will also fail to address key problems because it is based on a notion of the traditional village, and does not allow for the commercial nature of rural forest use or the household-based nature of forest tenure.I suggest that the new expansion of PAs be halted, that land claimed by rural households be taken out of PAs, and that the government recognize community management rights in areas that remain classified as protected. More generally, the goals of conservation would be better achieved by replacing an approach based on the rapid expansion of PAs with one promoting conservation outside PAs.
15
Carter, Joseph C. "Rural sanctuaries in Calabria - GUGLIELMO GENOVESE, I SANTUARI RURALI NELLA CALABRIA GRECA (Studia Archaeologica 102; L'Erma di Bretschneider, Rome 1999). Pp. 213, 86 p. di tav., ill. ISBN 88-8265-065-0. Lit. 315.000." Journal of Roman Archaeology 14 (2001): 462–65. http://dx.doi.org/10.1017/s1047759400020079.
16
Pitts, Martin. "Globalisation vs the state? Macro- and micro-perspectives on Roman economies." Antiquity 92, no. 366 (December 2018): 1674–76. http://dx.doi.org/10.15184/aqy.2018.236.
Анотація:
There can be few topics in Roman archaeology and history that are contested with such vigour and widespread interest as the Roman economy. In part, this present situation arises as a legacy of older debates on the significance of ancient economic growth and long-distance trade, in which key twentieth-century figures such as M.I. Finley, M. Rostovtzeff and K. Hopkins continue to loom large and provide compelling insights. More recently, the debate has been re-cast around questions of state involvement vs free markets, and the extent of market integration, as this pair of edited collections demonstrates. On the one hand, Trade, commerce and the state in the Roman World (edited by Andrew Wilson and Alan Bowman, hereafter TCS) takes a big picture view on the role of the Roman state in long-distance trade, arising from a conference that took place in 2009 as part of the UK Arts and Humanities Research Council-funded project, ‘The Economy of the Roman Empire: Integration, Growth and Decline’. In contrast, The economic integration of Roman Italy (edited by Tymon de Haas and Gijs Tol, hereafter EIRI) brings together a series of typically smaller-scale studies focused on understanding the impact of economic changes on rural communities in Roman Italy. It emerges from another conference, held in 2013, this time as part of the Netherlands Organization for Scientific Research project ‘Fora, Stations, and Sanctuaries: the Role of Minor Centres in the Economy of Roman Central Italy’.
17
Fernandes, Walter. "Development induced displacement and sustainable development." Social Change 31, no. 1-2 (March 2001): 87–103. http://dx.doi.org/10.1177/004908570103100208.
Анотація:
This paper presents the state of displacement and its impact on the already marginalised communities particularly women. Data available on displacement indicate that at least 213 lakhs have been displaced or otherwise deprived of livelihood by development projects between 1951 and 1990. By now they must have crossed 300 lakhs. Most of the Displaced Persons (DPs) are from the assetless rural poor. Tribals constitute more than 40% DPs and Project Affected People (PAP)of dams and mines and 90% of the DPs from Wild Life Sanctuaries. Dalits constitute 20% of DPs and PAPs. Displacement without an alternative to their sustenance is impoverishment Linked to impoverishment is environmental degradation. Thus it results not merely in poverty and ecological degradation but also in the weakening of the culture that ensured renewability. More than men, women are more seriously affected by displacement. This is mainly because of their dependence on the informal economy. The natural resources from which land acquisition alienates them are the very foundation of tribal women's economy, culture, social systems and political structures. Both tribal and dalit women contribute to the family economy and are considered as economic assets. Because of this the tribal and to a lesser extent dalit women enjoy a higher status (not equality) in their society. This economy depended on abundant natural resources among the tribals and traditional skills among the dalits. Alienation from their economic base leads to their downward social mobility. In order to ensure that the DPs/DAPs in general and women in particular are the first beneficiaries in displacement policies, there are certain alternatives starting with a deeper understanding of impoverishment and displacement as a process and the minimising of displacement, and finally rehabilitation as a right.
18
Isayev, Elena. "Italic sanctuaries in context: unpicking rural myths - TESSE STEK, CULT PLACES AND CULTURAL CHANGE IN REPUBLICAN ITALY. A CONTEXTUAL APPROACH TO RELIGIOUS ASPECTS OF RURAL SOCIETY AFTER THE ROMAN CONQUEST (Amsterdam Archaeological Studies 14; Amsterdam University Press2009). Pp. xii + 263, c.60 ills. ISBN 978 90 8964 177 9. EUR 49.50." Journal of Roman Archaeology 24 (2011): 533–39. http://dx.doi.org/10.1017/s104775940000355x.
19
Vandergeest, Peter. "Protecting Nature and Displacing People." Refuge: Canada's Journal on Refugees, August 1, 1997, 28–31. http://dx.doi.org/10.25071/1920-7336.21924.
Анотація:
We usually think that national parks, wildlife sanctuaries, and other areas reserved for the protection of nature are good things but the displacement effects of protected areas have made them highly controversial in many parts of the world. However, many environmental groups see an expanded protected areas system as central to the preservation of both biodiversity and the "charismatic megafauna" which are the basis of their funding drives. Based on a discussion of the historical roots of protected areas, the globalization of nature protection and local people in conservation, this article offers alternatives to the displacement of rural populations in the name of nature conservation.
20
Podda, Cinzia, Paolo Secchi, and Salvatore Lampreu. "Turismo religioso e sviluppo delle aree rurali. Considerazioni sul caso della Sardegna." Bollettino della Società Geografica Italiana, July 28, 2021, 39–54. http://dx.doi.org/10.36253/bsgi-1227.
Анотація:
Religious tourism is a very important sector in the sphere of cultural tourism and can be an authentic engine of development, especially for rural areas, which are the subject of various policies implemented at a regional and national level within specific European programmes aimed at improving territorial cohesion and increasing social and economic development. While it is true that the most iconic sanctuaries are the main attraction, it is equally true that if adequately exploited, minor religious sites can also represent a potential resource capable of attracting new and more consistent flows of visitors. The paths of faith could be a possible answer to these development needs given that, as established by the European Council, they are a useful instrument for increasing the competitiveness and the development of the traversed areas, also strengthening their identity. In Sardinia, an attempt in this direction can be identified in the actions implemented by the Region through the establishment of the Excursion Network of Sardinia, which has recognised the importance of the “itineraries” as a tool for seasonal adjustment and sustainable development: the setting up of a Regional Cadastre for Paths and Horse trails and an organised network, such as the Sardinia Trekking Portal, to be implemented with religious itineraries, can thus be interpreted as a marketing action aimed at promoting the paths and trails.
21
Barrios Cristaldo, Cleopatra, and Mariana Giordano. "De la criminalidad a la santificación. Sentidos e identidades inestables en la fotografía de Isidro Velázquez (Argentina)." Fotocinema. Revista científica de cine y fotografía, no. 10 (January 19, 2015). http://dx.doi.org/10.24310/fotocinema.2015.v0i10.5990.
Анотація:
Resumen: Este trabajo surge de la discusión sobre la identidad inestable de la fotografía, la fijación provisoria de sus sentidos y la mutación de los mismos a partir de la circulación/recepción de la imagen en diversos medios y altares populares. Las relaciones entre control y vigilancia de la imagen que muta a icono relacional se realiza a través del análisis de un caso de relevancia en Argentina: el de Isidro Velázquez, quien fuera considerado en la década de 1960 como “gaucho rebelde” o “bandido rural” por el establishment, mientras otra parte de la sociedad lo valoraba como un “Robin Hood” regional. El Nordeste argentino fue el ámbito de acción de este personaje, y el proceso de su criminalización por unos y de mitificación por otros estuvo nutrido por representaciones fotográficas en algunos casos compartidas por los distintos sectores. En este marco, debatimos sobre el carácter mimético de estas fotografías, el efecto de realidad, la imagen como prueba-verdad, como sustituto y símbolo. Las dimensiones significantes de la imagen son analizadas en relación a la inserción de las fotos en diversas prácticas discursivas e institucionales, en santuarios populares y en la producción audiovisual “Isidro Velázquez, la leyenda del último Sapucay” (2010). Abstract: This paper discusses the unstable identity of photography, the eventual binding and mutation of its senses when the image circulates from altar to altar, and from media to media. The relationship between control and surveillance of the image which turns into a relational icon is carried out through the analysis of a rebellious gaucho who lived during the 60s in Argentina. He was “Isidro Velázquez”, considered a “rural outlaw” by the establishment while other part of the society considered him a regional “Robin Hood”. Isidro Velázquez acted in the Northeast of Argentina. The process of becoming a criminal on the one hand and myth on the other was nurtured by photographic representations in some cases shared by the different sectors. We discuss the mimetic character of these photographs, the effect of reality, the image as proof, as a substitute and as a symbol. The significant dimensions of image are studied in relation to the insertion of these photos in institutional and discourse practices in popular contemporary sanctuaries and the audiovisual production “Isidro Velázquez, la leyenda del último Sapucay” (2010). Palabras clave: Fotografía; identidad; representación; recepción; Argentina Keywords: phtography; identity; representation; reception; Argentina