Search Results (9)

The Mutanchis, known by their derogatory exonymic term ‘Lepcha’, are autochthonous to Sikkim, India. The name ‘Mutanchi’ derives from the phrase ‘Mutanchi Rumkup Rongkup’, eliciting the response ‘Achulay’, meaning ‘Beloved children of It-bu-mu, who have come from the snowy peaks’. The nomenclature prompts an ontological understanding rooted in the community’s eco-geographical context. Despite possessing a well-developed script categorised within the Tibeto-Burman language family, the Mutanchis remain a largely oral community. Their diminishing, scarcely documented repository of Mutanchi clan narratives underscores this orality. As a Mutanchi, I recognise these narratives as a medium for expressing Indigenous value systems upheld by my community and specific villages. Mutanchi clan narratives embody spiritual and cultural significance, yet their fantastic rationale reveals complex epistemological tensions. Ideally, each Mutanchi clan reveres a chyu (peak), lhep (cave), and doh (lake), which are propitiated annually and on specific occasions. The transmigration of an apil (soul) is tied to these three sacred spatial geographies, unique to each clan. Additionally, clan etiological explanations, situated within natural or supernatural habitats, manifest beliefs, values, and norms rooted in a deep ecology. This article presents an ecosophical study of selected Mutanchi clan narratives from Dzongu, North Sikkim—a region that partially lies within the UNESCO Khangchendzonga Man-Biosphere Reserve. Conducted in close consultation with clan members and in adherence to the ethical protocols, this study examines clans in Dzongu governed by Indigenous knowledge systems embedded in their narratives, highlighting biocentric perspectives that shape Mutanchi lifeways. Full article

Indigenous traditional land uses, including hunting, fishing, sacred activities, and land-based education at the Red Sucker Lake First Nation (RSLFN) in Manitoba, Canada, are impacted by mining. The Red Sucker Lake First Nation (RSLFN) people want their territories’ land and water to be protected for traditional uses, culture, and ecological integrity. Towards this goal, their Island Lake Tribal Council sought support for an Indigenous-protected and conserved area (IPCA) in their territory, outside of existing mining claims, but without success. The two-eyed seeing approach was adopted in this study. Traditional land use mapping and interviews were undertaken with 21 Indigenous people from the RSLFN, showing that many traditional land uses are concentrated on greenstone belts. The interviews revealed that mining exploration has resulted in large petroleum spills, noise distress, private property destruction, wildlife die-offs, and animal population declines. These issues negatively impact RSLFN’s traditional land use practices, ecosystem integrity, and community health. Governments need to partner with Indigenous communities to reach their biodiversity targets, particularly considering northern Canada’s peatlands, including those in the RSLFN territory, surpassing Amazon forests for carbon storage. The role of critical minerals in renewable energy and geopolitics has colonial governments undermining Indigenous rights, climate stabilization, and biodiversity to prioritize extractivism. Mining at the RSLFN has environmental impacts from exploration to decommissioning and after, as well as the massive infrastructure required that includes roads, hydro, and massive energy supplies, with a proposed multimedia national Northern Corridor to export RSLFN’s resources and other resources to six ports. Full article

Over a century ago, copper mills on the Keweenaw Peninsula of Lake Superior sluiced 64 million metric tonnes (MMT) of tailings into coastal waters, creating a metal-rich “halo”. Here we show that relatively small discharges can spread widely in time and space. Mass Mill (2.9 MMT) dumping into Lake Superior also illustrates the complexity of interactions with Indigenous Peoples. A combination of aerial photos, LiDAR, and a microscope technique for distinguishing end-member particles traces the migration of tailings. The clay fraction spread rapidly across Keweenaw Bay and curled into terminal L’Anse Bay, within tribal Reservation boundaries. The coarse stamp sand fraction moved more slowly southward as a beach sand deposit onto Sand Point, a sacred burial ground. Despite the partial recovery of northern beaches and southern sediments, concerns continue about chemical contamination. Mass Mill provides an excellent example of Indigenous Peoples’ territorial and resource issues with mining. A major difficulty with “legacy” discharges is that there are no longer any “responsible parties”. Initially, federal and state officials were fearful that treaty rights might warrant reparations. Recently, multiple agency/state funding programs supported international (IJC) award-winning restoration efforts by tribal members, illustrating how Indigenous Peoples and governments can work together to safeguard treaty rights. Full article

The touristic use of sacred sites is a widespread practice in Hungary. Throughout the past centuries, Christianity has dominated the history of the Carpathian Basin. The Hungarian State’s strong affiliation with the Roman Catholic Church dates back to its foundation over a 1000 years ago. Due to its location on the shore of Lake Balaton and outstanding natural environment, the Benedictine Tihany Abbey is a major touristic destination and a popular place of pilgrimage in Hungary. The objective of the present paper is to examine how touristic activities contribute to the livelihood of a Hungarian monastic community and local economic development in the 21st century. To answer the research questions, the study primarily relied on literature and documentary analysis, in-depth interviews, and the construction and processing of a database. The research revealed that in addition to the classic elements (e.g., guided tours in the abbey, museum exhibitions, concerts, etc.), the program offer developed by the monastic community of Tihany is capable of addressing new target audiences: the rapidly rising number of tourists from the Far East (mainly Japan, China, South Korea, and Russia). Despite remaining considerably below visitor numbers recorded by the abbey in the mid-1990s, a significant increase in visitor numbers was observed in 2018–2019. The economic activities of the Benedictines of Tihany comprise a number of different areas beyond tourism, e.g., agricultural production and candle making, both of which are integrated into their tourism offer and feature among touristic programs. As a major employer, the abbey exerts a positive impact on the population retention capacity of the settlement by offering jobs to local residents, and it also contributes to population growth by attracting a large number of highly skilled professionals who choose to settle down in the region. The paper shows the evidence of the pandemic on pilgrimage and religious tourism in Tihany. Full article

The abundant biomass growth of aquatic macrophytes in wetlands is one of the major concerns affecting their residing biota. Moreover, the biomass degenerates within the wetlands, thereby causing a remixing of nutrients and emission of greenhouse gases. Therefore, it is crucial to find sustainable methods to utilize the biomass of aquatic macrophytes devoid of environmental concerns. The present study investigates the utilization of the biomass of three aquatic macrophytes, including the lake sedge (CL: Carex lacustris Willd.), water hyacinth (EC: Eichhornia crassipes Mart. Solms), and sacred lotus (NL: Nelumbo nucifera Gaertn.) to produce oyster (Pleurotus ostreatus var. florida) mushrooms. For this purpose, different combinations of wheat straw (WS: as control) and macrophyte’s biomass (WH) such as control (100% WH), CL50 (50% WH + 50% CL), CL100 (100% CL), EC50 (50% WH + 50% EC), EC100 (100% EC), NL50 (50% WH + 50% NL), and NL100 (100% NL) were used for P. florida cultivation under controlled laboratory conditions. The results showed that all selected combinations of wheat straw and macrophyte biomass supported the spawning and growth of P. florida. In particular, the maximum significant (p < 0.05) growth, yield, bioefficiency, proximate, and biochemical parameters were reported using the WH substrate followed by CL, NL, and EC biomass, which corresponds to the reduction efficiency of the substrate parameters. Therefore, the findings of this study reveal that the biomass of selected aquatic macrophytes can be effectively utilized for sustainable mushroom cultivation while minimizing the risk associated with their self-degeneration. Full article

In a period spanning from the 7th to the 1st century BC, the exterior surfaces of civil and sacred buildings in Italy were mainly decorated with terracottas. The aim of this study is to determine the skills and technological level reached by ancient manufacturers of painted ceramics from the sanctuary of Hercules in the archaeological site of Alba Fucens (Abruzzo, Central Italy). A multi-analytical approach including X-ray Powder Diffraction (XRPD), µ-Raman and portable X-ray fluorescence (pXRF) was applied to determine the mineralogical composition of terracotta samples and to identify the pigments decorating the ceramics. The studied terracottas were decorated using valuable pigments such as Egyptian blue as well as a palette of colors common in the Roman period from the 3rd to the 1st century BC. The mineralogical composition of the ceramics allows estimating a firing temperature lower than 800 °C. Finally, a local origin of raw materials is suggested by the presence of alluvial and lake deposits outcropping in the Fucino area. Full article

Sacred sites and landscapes mirror indigenous peoples’ identity, well-being and sense of place. In Venda, northern South Africa, such places are preserved through myths and legends. Following a scoping study, which also involved engagement with indigenous communities, we reveal how human-driven destruction of biodiversity contributes towards significant losses of such heritage. Large-scale agriculture, mining and commercial plantations around Thathe forest, Lake Fundudzi and Phiphidi waterfalls are not only destroying these places, but also impoverishing indigenous peoples. This is not sustainable from the perspective of heritage conservation, survival and well-being of indigenous communities. Recognising intangible values expressed through myths and legends is necessary in heritage conservation and in addressing some of the Sustainable Development Goals (SDGs). Full article

Sacred water canals or lakes, which provided water for all kinds of purification rites and other activities, were very specific and important features of temples in ancient Egypt. In addition to the longer-known textual record, preliminary geoarchaeological surveys have recently provided evidence of a sacred canal at the Temple of Bastet at Bubastis. In order to further explore the location, shape, and course of this canal and to find evidence of the existence of a second waterway, also described by Herodotus, 34 drillings and five 2D geoelectrical measurements were carried out in 2019 and 2020 near the temple. The drillings and 2D ERT surveying revealed loamy to clayey deposits with a thickness of up to five meters, most likely deposited in a very low energy fluvial system (i.e., a canal), allowing the reconstruction of two separate sacred canals both north and south of the Temple of Bastet. In addition to the course of the canals, the width of about 30 m fits Herodotus’ description of the sacred waterways. The presence of numerous artefacts proved the anthropogenic use of the ancient canals, which were presumably connected to the Nile via a tributary or canal located west or northwest of Bubastis. Full article

Lake Qooqa in Oromia/Ethiopia started out as a man-made lake back in the 1960s, formed by the damming of the Awash River and other rivers for a practical function, i.e., for hydroelectric power. The lake flooded over the surrounding picturesque landscape, shattered sacred sites and the livelihoods of the Siiba Oromo, and damaged the ecosystem in the area, which was later resuscitated to have an aesthetic function for tourists. Available sources showed that people used the lake for irrigation, washing, fishing, and drinking, while tanneries, flower farms, and manufacturing facilities for soap and plastic products were set up along the banks without enough environmental impact assessment and virtually with no regulations on how to get rid of their effluents, which contained dangerous chemicals such as arsenic, mercury, chromium, lead, and cadmium, giving the lake a blue and green color locally called bulee; hence, the name the “Green Lake”. In the present study, following a string of “narrative turns” in other disciplinary fields of humanities and social sciences (folklore, history, and anthropology), I use social memory and life hi/story narratives from Amudde, Arsi, Oromia/Ethiopia, to consider a few methodological and theoretical questions of folkloric and ecological nature in doing a narrative study: What is social memory? What does social memory reveal about the people and the environment in which they live? Is a personal narrative story folklore? Where do stories come from? What should the researcher do with the stories s/he collected? Hence, this study aims to tackle two objectives: first, using social memory data as a means to connect social identity and historical memory set in a social context in which people shape their group identity and debate conflicting views of the past, I explore the Green Lake as a narrative, which is, in its current situation, a prototypical image of degradation and anthropogenic impacts, and trace trajectories and meanings of social memory about the shared past, i.e., the historical grief of loss that people in the study area carry in their memory pool. Second, toward this end, I use people’s stories from the research site, particularly Amina’s story about the loss of seven members of her family from complications related to drinking the polluted water, as evidence to show, sharing Sandra Dolby Stahl’s claim, that the narrative of personal experience belongs in folklore studies to the established genre of the family story. Full article