Готові списки джерел за темами / Sacred springs

Добірка наукової літератури з теми "Sacred springs"

Автор: Grafiati
Опубліковано: 12 червня 2021
Оновлено: 17 лютого 2022

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Зміст

  1. Статті в журналах
  2. Дисертації
  3. Книги
  4. Частини книг

Статті в журналах з теми "Sacred springs":

1

Mischenko, O. "THE SPRINGS OF VOLYN REGION IN THE STRUCTURE OF THE SACRED LANDSCAPE." Bulletin of Taras Shevchenko National University of Kyiv. Geography, no. 72 (2018): 89–93. http://dx.doi.org/10.17721/1728-2721.2018.72.15.

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The sacred landscape is a natural anthropogenic system which is associated with certain life symbols, myths, important dates, and religious feelings. It is of extreme importance to a person or a group of people and is paid special attention. Water has been one of the main sacred symbols in society both in the past and present. In the religious rituals around the world, water has always been given the key role. In Ukraine, among all water sources, springs are often considered sacred. This is due to the legends about the healing power of spring water and the miracles observed in it (connected with religious objects or saints). Sacred springs constitute a special type of water sources. They are used in different rituals, for example, when asking for rain or in the rituals to end a drought. The studies of the hydrogeological situation in Volyn region show that in the process of springs’ formation, the aquifers of the Neopleistocene, Holocene and Cretaceous deposits play an important role. The groundwater in the given area belongs to the hydrocarbonic class (with the calcium group mainly of the first or second type). The springs of Volyn region are often formed in the valleys of rivers, and ravines. They are supplied by groundwater. This is due to the physical and geographical characteristics of the region. The peculiarities of the springs in the structure of the sacred landscape are described. The water in these springs is usually transparent, of good quality, and is safe to drink. The sacred landscape is regarded as a complex system, where not only natural and anthropogenic but also spiritual components interact with each other. Their function is to convey historical information to future generations. The study describes the spatial, temporal, and morphological structure within the sacred landscape. The spatial structure of the sacred landscape contains the following components: – landscape structure. It consists of the integral system formations, which are the result of the development of area unities; – spring. It is the nucleus or the centre of the sacred landscape. It has a spiritual, cultural, healing, aesthetic value for a certain group of people; – abiotic components include hydrogeological, geomorphological, microclimatic characteristics of the sacred landscape; – flora and fauna; – anthropogenic and technological component. It includes a certain infrastructure within the sacred landscape (for example, a paved road leading to the spring, a well, a chapel, a church); – human. Due to the fact that the springs’ aquifer is usually close to the surface and the water is not pumped, springs require environmental and sanitary care due to the possibility of siltation, drying up, and pollution. That is why this subsystem also plays an important role in landscape functioning. The most famous water sources in Volyn region, which are also used as pilgrimage and worship destinations, are the following: the spring between the Bug river and its right tributary Luha (not far from Budiatychi in Ivanychivsk raion), the spring in Stara Lishnia village (Ivanychivsk raion), the spring in Laskiv village in Volodymyr-Volynsk raion, the spring in Kivertsi raion (7 km away from Sylne village). In order to preserve the water springs within the sacred landscape in Volyn region, it is necessary to monitor the ecological situation, to take measures that will ensure not only their conservation but also will improve their aesthetic, ecological, sanitary condition.
2

Benedict, James B. "Sacred Hot Springs, Instant Patinas." Plains Anthropologist 37, no. 138 (February 1992): 1–6. http://dx.doi.org/10.1080/2052546.1992.11909660.

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3

Wootten, Hal. "The Alice Springs Dam and Sacred Sites." Australian Quarterly 65, no. 4 (1993): 8. http://dx.doi.org/10.2307/20635739.

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4

Batoro, Jati, Luchman Hakim, and Brian Rahardi. "The perception of sacred trees as proponent of water spring in Malang Regency East Java, Indonesia." Asian Journal of Medical and Biological Research 6, no. 3 (October 17, 2020): 425–30. http://dx.doi.org/10.3329/ajmbr.v6i3.49790.

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A spring is a place where water comes out of the ground seepage, seeps into the soil, then flows through cracks, gaps or natural tracts. Springs (sumber, tuk, umbulan, belik) are used to extract water by local people. This study was aimed at uncovering the knowledge about the types of sacred trees which supported the traditional conservation for water spring in Malang regency. The survey was carried out directly by taking three specimens in the spring environment. Interviews were conducted in person, in-depth, semi-structurally to the local community and tribe leaders. This study contained also the description of the diversity of sacred tree species which supported water spring in Malang Regency, East Java. The results of the study recorded 41 types of 27 genera and 20 families. The diversity of sacred tree species that are believed to be sacred include: ringin (Ficusbenyamina), lo (Ficusglomerata), serut (Streblusasper), ipik-ipik (Ficusprocera), ilat-ilat (Ficuscallosa), bendo (Artocarpuselastica), jambuklampokwatu (Syzygiumlittorale), aren (Arengapinnata), gayam (Inocarpusfagifer), cangkring (Erythrinafusca). The types of water spring supporter are: bambuori (Bambusablumeana), bambubetung (Dendrocalamusasper), bambuapus (Gigantochloaapus), and of the familiaApocynaceae (Ervatamiasphaerocarpa), kecrutan (Spathodeacampanulata), warugunung (Hibiscus similis) etc. The existence of those meaningful trees is a symbol of the existence of a spring and the start of sustainable culture and customs in Malang Raya. Thus, petrenneeds to get the recognition as a longer, traditional conservation model from the government especially from the local government in a form of village regulation. Preserving the springs and environment is a local wisdom of the people of Malang regency, in an effort to preserve traditional conservation and harmony with the lives of other organisms. Asian J. Med. Biol. Res. September 2020, 6(3): 425-430
5

Bikse, Jānis, and Mahender Reddy Gavinolla. "WATER SPRINGS AS A RESOURCE FOR NATURE TOURISM IN LATVIA: A TOURIST PERSPECTIVE." ENVIRONMENT. TECHNOLOGIES. RESOURCES. Proceedings of the International Scientific and Practical Conference 1 (June 16, 2021): 30–37. http://dx.doi.org/10.17770/etr2021vol1.6614.

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Water springs are considered as one of the important natural resource for tourism due to its socio-economic, cultural, health and religious benefits. Tourists are motivated to visit the water springs due to various reasons like sacredness, health benefits, education and cultural enrichment. Latvia is blessed with several water springs, which are potential attractions for the sacred water or holy water tourism. There are several studies conducted on various aspects of water springs in general. However, the research in the context of tourism, particularly motivations and interest of tourist is very scant. In this regard, aim of the paper is to know the motivations and potential benefits of the water spring tourism to tourist in Latvia. Initially authors reviewed existing literature to know the state of the spring tourism. Semi structured interviews and online-survey method to obtain visitors responses. Interviews were held with the visitor, covering various aspects like motivations and benefits of water spring tourism. To the best of the author’s knowledge, very few studies conducted on spring tourism in Latvia, to provide a detailed overview on tourist motivations and potential benefits of visiting water spring tourism. Overall, the study results provide the basis for understanding the most frequently visited water spring resources by the tourists in Latvia. Nature appreciation, natural setting followed by mineral and health benefits are the major reasons to visit the water springs. Further, it allows decision makers to incorporate tourist opinion and their suggestions in the sustainable planning, promotion and management of water springs as tourist destinations in Latvia.
6

McMillan, R. Bruce. "Underwater spirits and sacred places: artesian springs in southwestern Missouri." Plains Anthropologist 64, no. 252 (November 8, 2018): 382–413. http://dx.doi.org/10.1080/00320447.2018.1539323.

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7

Mikhailova, Tatyana. "February 1st in Ireland (Imbolc and/or LáFhéile Bride): From Christian Saint to Pagan Goddess." Yearbook of Balkan and Baltic Studies 3 (December 2020): 85–108. http://dx.doi.org/10.7592/ybbs3.05.

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Like in many countries of Europe, the 1st of February (Imbolk, the Brigid’day) in Ireland marks the beginning of Spring and is connected with some fertility rites. In old rural Ireland the people spent time watching hedgehogs (to see one was a good weather sign), preparing and eating special food, making straw girdles and caps, putting red ribbons on their houses (Brat Bride ‘Brigit’s cloak’), making special Brigit’s crosses and straw dolls, called Brideog, to visit a sacred spring which had a magic healing and anti-sterile power (wells and springs, worshiped in pagan Ireland, were prohibited by St. Patrick), and finally singing protective charms. In modern urban Ireland all these rites remind in the past, but the Brigid’day is not forgotten or abandoned. In this article, the author tries to outline three main ‘tracks’ of the old tradition: 1. Pseudo-folkloric (fake-lore): singing, dancing, making crosses, storytelling etc. 2. Pseudo (Vernacular)-Catholic: early mass and pilgrimages to the places connected with St. Brigit, especially – sacred wells. 3. “Neo-paganic”: special dresses, red ribbons, ritual dancing, fires, divinations of the future, bath in the sacred water etc. (in the most part – performed by women). Collecting material for the classification, the author outlined a special new direction of ‘shared spirituality’ representing presumably a new mode of collective behavior in modern urban societies.
8

Klempe, Harald. "The hydrogeological and cultural background for two sacred springs, Bø, Telemark County, Norway." Quaternary International 368 (May 2015): 31–42. http://dx.doi.org/10.1016/j.quaint.2014.10.048.

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9

Lowinsky, Naomi Ruth. "What the Centaur Said: Of Sacred Springs, Neolithic Caves, and the Mysteries of Thrace." Psychological Perspectives 45, no. 1 (January 2003): 90–115. http://dx.doi.org/10.1080/00332920308403043.

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10

Walsham, Alexandra. "Reforming The Waters: Holy Wells and Healing Springs in Protestant England." Studies in Church History. Subsidia 12 (1999): 227–55. http://dx.doi.org/10.1017/s0143045900002520.

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All too often neglected and overgrown, holy wells still dot the AA English countryside. Many more are merely a distant memory: names recorded by dead antiquarians, folklorists, and topographers and since forgotten, sites marked on Ordnance Survey maps soon to be obliterated by the encroaching urban and industrial world. Despite the heroic efforts of a group of local historians, this aspect of British heritage is in rapid decline. Those which have survived represent only a tiny fraction of the vast number that were scattered across the rural landscape on the eve of the Henrician Reformation. Wells were an integral part of the late medieval geography of the sacred, a matrix of ancient holy places where ordinary people could approach and invoke the divine. Casual weekend visits by ramblers and picnicking families are almost all that remains of the thriving culture of pilgrimage to such hallowed spots.
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Статті в журналах Книги

Дисертації з теми "Sacred springs":

1

Stoffle, Richard W. "Spring Mountains Ethnographic Study Photographs." University of Arizona Libraries, Special Collections, 2013. http://hdl.handle.net/10150/304999.

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2

Stoffle, Richard W., Fletcher Chmara-Huff, Vlack Kathleen Van, and Rebecca Toupal. "Puha Flows from It: The Cultural Landscape Study of the Spring Mountains." Bureau of Applied Research in Anthropology, University of Arizona, 2004. http://hdl.handle.net/10150/271073.

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To the Southern Paiutes, the Spring Mountains are the center of Creation. They believe that they, as a people, were created in these mountains at the beginning of time. Southern Paiutes believe that the Spring Mountains constitute a living being that has a zoomorphic shape. This being has a head which is found at the northern end of the range at Mount Sterling, a tail located at Mount Potosi, and in the center at Mount Charleston, a womb which created life. Mount Charleston is the geographic and cultural center of the Spring Mountains. The Spring Mountains are located within the traditional Pahrump and Las Vegas districts of the Southern Paiute Nation. The mountains, today, serve as a boundary between the cities of Las Vegas and Pahrump, Nevada. In 2003, the United States Forest Service (USFS) funded an applied ethnographic study that focused on a cultural landscape assessment of the Spring Mountain National Recreation Area, Humboldt-Toiyabe National Forest. The project examined the traditional, religious, and cultural values of Southern Paiute people inherent in the Spring Mountains of southern Nevada. The study design required that Richard Stoffle and his research team from the Bureau of Applied Research in Anthropology work with tribal representatives to prepare a map through a rapid assessment to identify sites, areas, and landscapes that are of cultural and religious importance to the Southern Paiute people. The second task was to provide the USFS with an overview essay summarizing the ethnographic archival field notes and literature relevant to Southern Paiute cultural values of the Spring Mountains. The third task required field visits and interviews with tribal members that focused on the overall cultural importance of the Spring Mountains and individual places visited throughout the mountain range. This work served as the ethnographic core of the overall report and the basis for USFS management decisions and tribal consultation.
3

Barfoed, Signe. "An archaic votive deposit from Nemea ritual behavior in a sacred landscape /." Cincinnati, Ohio : University of Cincinnati, 2009. http://rave.ohiolink.edu/etdc/view.cgi?acc_num=ucin1265986264.

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Анотація:
Thesis (M.A.)--University of Cincinnati, 2009.
Advisor: Kathleen M. Lynch. Title from electronic thesis title page (viewed Apr. 20, 2010). Includes abstract. Keywords: Nemea; Archaic Classical Pottery; Corinthian Pottery; Miniature votive pottery; Ritual behavior; Rural spring shrine. Includes bibliographical references.
4

Bates, Whitney. "Le sacre du printemps: The First Rite (An Exploration of Modern and Aerial Dance as Storytelling)." Digital Commons @ East Tennessee State University, 2017. https://dc.etsu.edu/honors/380.

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Le sacre du printemps, a ballet choreographed in 1913 by Vaslav Nijinsky, played an important part in changing the way the world thought about choreography. Since, modern choreographers such as Graham and Taylor have followed in the tradition of creating their own versions of Le sacre. This thesis outlines the significance of Le sacre. It also describes how Bates created a choreographic project using Nijinsky, Taylor, and Graham influences, and also combining modern dance floor techniques with aerial choreography.
5

Hay, Anne Persida. "Physical and metaphysical zones of transition : comparative themes in Hittite and Greek Karst landscapes in the Late Bronze and Early Iron ages." Diss., 2021. http://hdl.handle.net/10500/27463.

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English, Afrikaans and Zulu summaries
While there is increasing interest in the effect of landscape on ancient imagination, less attention has been paid to the impact of restless karst hydrology on ancient beliefs. By identifying shared themes, this study compares and contrasts the way Hittites and Aegean people in the Late Bronze and Early Iron Ages reshaped peripheral karst landscapes into physical and imagined transitional zones. Karst geology underpins much of the Aegean and Anatolian landscape, allowing subterranean zones to be visible and accessible above ground via caves, springs, sinking streams, sinkholes and other unusual natural formations. In both cultures, certain dynamic landscapes were considered to be sacred porous points where deities, daemons, heroes and mortals could transit between cosmic realms. Evidence suggests that Hittites and Aegean people interpreted dramatic karst landscapes as liminal thresholds and spaces situated between the world of humans and the world of deities. Part One investigates physical zones of transition via the karst ecosystems of rural sanctuaries. Part Two considers the creative interpretation in myth and iconography of karst phenomena into metaphysical zones of transition. The examples reveal the way in which Hittites and Aegean people built their concept of the sacred on the extraordinary characteristics of karst geology. Numinous karst landscapes provided validity and a familiar reference point for the creation of imagined worlds where mortal and divine could connect.
Vandag is daar toenemende belangstelling in die effek van die landskap op die verbeelding van die mensdom in die oudheid - maar minder aandag word bestee aan die impak van die rustelose karst landskap op die mens se gelowigheid in die oudheid. Deur die identifisering van sekere gemene temas, vergelyk hierdie verhandeling die manier waarop die Hetiete en die Egeïese volkere in die Laat Brons- en vroeë Ystertydperke die omliggende karstlandskap herskep het in fisiese en denkbeeldige oorgangszones. Die Egeïese en Anatoliese landskap bestaan grotendeels uit karst geologie, met tot gevolg dat ondergrondse zones bo die grond sigbaar en toeganklik is in die vorm van grotte, bronne, sinkgate en ander uitsonderlike natuurlike formasies. In beide bogenoemde kulture is sekere landskapstonele beskou as heilige en poreuse punte waar gode, demone, helde en sterwelinge tussen die kosmiese zones kon beweeg. Die getuienis van die tyd suggereer dat die Hetiete en die Egeïese volkere die dramatiese karst landskappe as grense of drempels tussen hulle wêreld en dié van die gode beskou het. Deel Een ondersoek die fisiese oorgangszones deur te kyk na die karst ecostelsels waarin plattelandse heiligdomme hulle bevind het. Deel Twee beskou die kreatiewe gebruik van karst verskynsels as voorstellings van metafisiese oorgangszones in die gekrewe bronne en ikonografie. Die geselekteerde voorbeelde dui aan die manier waarop die Hetiete en Egeïese volke hulle konsepte van heiligdom gebaseer het op die buitengewone verskynsels van karst geologie. Numineuse karst landskappe het hulle idees gestaaf en ‘n bekende verwysingspunt uitgemaak waar die menslike en die goddelike met mekaar in kontak kon kom.
Ngenkathi intshisekelo ekhulayo yethonya lokwakheka komhlaba emcabangweni wasendulo, kunakwe kancane umthelela we-karst hydrology engenazinkolelo ezinkolelweni zasendulo. Ngokukhomba izingqikithi okwabelwana ngazo, lo mqondo uqhathanisa futhi uqhathanise indlela amaHeti nabantu base-Aegean kweLate Bronze kanye ne-Early Iron Ages abuye abuye abumbe kabusha imigwaqo ye-karst yomngcele ibe yizingxenye zesikhashana zomzimba nezicatshangwe. I-Karst geology isekela kakhulu indawo yezwe i-Aegean ne-Anatolian evumela ukuthi izindawo ezingaphansi komhlaba zibonakale futhi zifinyeleleke ngaphezu komhlaba ngemigede, iziphethu, imifudlana ecwilayo, imigodi yokushona nokunye ukwakheka okungokwemvelo okungajwayelekile. Kuwo womabili amasiko izindawo ezithile eziguqukayo zazithathwa njengezindawo ezingcwele zokungena lapho onkulunkulu, amademoni, amaqhawe nabantu abafayo bengadlula phakathi kwezindawo zomhlaba. Ubufakazi bukhombisa ukuthi amaHeti nabantu base-Aegean bahumusha imidwebo emangazayo yekarst njengemikhawulo yemikhawulo nezikhala eziphakathi komhlaba wabantu nezwe lonkulunkulu. Ingxenye yokuqala iphenya izindawo eziguqukayo zomzimba ngokusebenzisa imvelo ye-karst yezindawo ezingcwele zasemakhaya. Ingxenye Yesibili ibheka ukutolikwa kokudala kunganekwane nakwizithonjana zezinto ze-karst kube izingxenye eziguqukayo zenguquko. Izibonelo ziveza indlela abantu abangamaHeti nabantu base- Aegean abawakha ngayo umqondo wabo ongcwele ngezimpawu ezingavamile ze-karst geology. Amathafa amahle we-karst ahlinzeka ngokusebenza kanye nephuzu elijwayelekile lesethenjwa lokwakhiwa kwamazwe acatshangelwe lapho abantu abafayo nabaphezulu bangaxhuma khona.
Biblical and Ancient Studies
M. A. (Ancient Near Eastern Studies)

Книги з теми "Sacred springs":

1

Klages, Ellen. Harbin Hot Springs: Healing waters, sacred land. Middletown, CA: Harbin Springs Pub., 1991.

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2

Davis, Paul R. Sacred springs: In search of the holy wells and spas of Wales. Llanfoist: Blorenge Books, 2003.

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3

Davis, Paul R. Sacred springs: In search of the holy wells and spas of Wales. Llanfoist: Blorenge Books, 2003.

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4

Gribben, Arthur. Holy wells and sacred water sources in Britain and Ireland: An annotated bibliography. New York: Garland Pub., 1992.

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5

Earl, Steven. Ichetucknee: Sacred waters. Gainesville: University Press of Florida, 2009.

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6

Listopad, O. G. Fenomen svi︠a︡tykh krinit︠s︡. Kiev: Geoprint, 2002.

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7

Trobe-Bateman, Emily La. Bath: A study of settlement around the sacred hot springs from the mesolithic to the 17th century AD : an archaeological assessment. Oxford: Oxbow Books, 2015.

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8

Brooks, David. A town like Mparntwe: A guide to the Dreaming tracks and sites of Alice Springs. Alice Springs, NT: Jukurrpa Books, 2003.

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9

Cope, Phil. Borderlands: New photographs and old tales of the sacred springs, holy wells and spas of Cheshire, Flintshire, Denbighshire, Shropshire, Worcestershire, Radnorshire, Herefordshire, Breconshire, Montgomeryshire, Monmouthshire and Gloucestershire. Bridgend, Wales: Seren, 2013.

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10

Green, Kim. Bath: Valley of the sacred spring. Bath: Second Nature Press, 2004.

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Частини книг з теми "Sacred springs":

1

Ray, Celeste. "Holy wells and sacred springs." In Sacred Waters, 1–31. Abingdon, Oxon; New York, NY: Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003010142-1.

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2

Valk, Heiki. "With sacred springs, without holy wells." In Sacred Waters, 287–98. Abingdon, Oxon; New York, NY: Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003010142-36.

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3

Stensrud, Astrid B. "Sentient springs and sources of life." In Sacred Waters, 368–77. Abingdon, Oxon; New York, NY: Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003010142-45.

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4

DeBernardi, Jean, Yan Jie, and Ma Junhong. "Dragon wells and sacred springs in China." In Sacred Waters, 121–30. Abingdon, Oxon; New York, NY: Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003010142-13.

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5

Costlow, Jane. "The holy springs of Russia’s Orel Region." In Sacred Waters, 359–67. Abingdon, Oxon; New York, NY: Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003010142-44.

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6

Ford, Richard I. "Sacred springs of the Tewa Pueblos, New Mexico." In Sacred Waters, 131–37. Abingdon, Oxon; New York, NY: Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003010142-14.

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7

Filipova, Snežana. "Sacred and healing springs in the Republic of North Macedonia." In Sacred Waters, 240–46. Abingdon, Oxon; New York, NY: Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003010142-29.

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8

Hooke, Della. "The Sacred Nature of Rivers, Wells, Springs, and Other Wetlands in Anglo-Saxon England." In Studies in the Early Middle Ages, 33–57. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.sem-eb.5.122140.

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Agnew, Michael. "“Go drink from the spring and wash there”." In Sacred Waters, 61–70. Abingdon, Oxon; New York, NY: Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003010142-7.

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Honsell, Heinrich. "Die Sachen." In Springer-Lehrbuch, 42–44. Berlin, Heidelberg: Springer Berlin Heidelberg, 1994. http://dx.doi.org/10.1007/978-3-662-03007-3_14.

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