Search Results (102)

Ancient temple complexes in China’s mountainous landscapes exemplify a profound synthesis of environmental adaptation and cultural expression. This research investigates the spatial logic underlying the Wudang Mountain temple complex—a UNESCO World Heritage site—through integrated geospatial analysis of environmental factors. Using GIS-based modeling, GeoDetector, and regression analysis, we systematically assess how terrain, hydrology, climate, vegetation, and soil conditions collectively influenced site selection. The results reveal a clear hierarchical clustering pattern, with dense temple cores in the southwestern highlands, ridge-aligned belts, and a dominant southwest–northeast orientation that reflects intentional alignment with mountain ridgelines. Temples consistently occupy zones with moderate thermal, hydrological, and vegetative stability while avoiding geotechnical extremes such as lowland humidity or unstable slopes. Regression analysis confirms that site preferences vary across temple types, with soil pH, porosity, and bulk density emerging as significant influencing factors, particularly for cliffside temples. These findings suggest that ancient temple planning was not merely a passive response to sacred geography but a deliberate process that actively considered terrain, climate, soil, and other environmental factors. While environmental constraints strongly shaped spatial decisions, cultural and symbolic considerations also played an important role. This research deepens our understanding of how environmental factors influenced the formation of historical landscapes and offers theoretical insights and ecologically informed guidance for the conservation of mountain cultural heritage sites. Full article

From the mid-Ming to early Qing dynasties, Mount Jizu 雞足山 in Yunnan achieved unexpected prominence within China’s Buddhist sacred landscape—an event of regional, national, and transnational significance. Employing an explicit comparative lens that juxtaposes Jizu with China’s core-region sacred sites like Mount Wutai and Emei, this study investigates the timing, regional dynamics, institutional mechanisms, and causal drivers behind the rapid ascent. Rejecting teleological narratives, it traces the mountain’s trajectory through four developmental phases to address critical historiographical questions: how did a peripheral Yunnan site achieve national prominence within a remarkably compressed timeframe? By what mechanisms could its sacred authority be constructed to inspire pilgrimages even across vast distances? Which historical agents and processes orchestrated these transformations, and how did the mountain’s symbolic meaning shift dynamically over time? Departing from earlier scholarship that privileges regional and secular frameworks, this work not only rebalances the emphasis on religious dimensions but also expands the analytical scope beyond regional confines to situate Mount Jizu within national and transnational frameworks. Eventually, by analyzing the structural, institutional, and agential dynamics—spanning local, imperial, and transnational dimensions—this study reveals how the mountain’s sacralization emerged from the convergence of local agency, acculturative pressures, state-building imperatives, late-Ming Buddhist revival, literati networks, and the strategic mobilization of symbolic capital. It also reveals that Mount Jizu was not a static sacred site but a dynamic arena of contestation and negotiation, where competing claims to spiritual authority and cultural identity were perpetually redefined. Full article

Monastic life presents a contrast to many aspects of modern existence (the rule of ideology, consumerism, various forms of negativity, dominance of the virtual, forgetfulness). The following essay explores this contrast and its presence throughout the long history of monasticism, with a focus on early Northern and Western monasticism on the one hand, and the modern Benedictine tradition on the other. The counter-cultural dimensions of monastic life range from special landscapes and sacred space to the function of time, and from the transcendental role of prayer to the earthy nature of hard work. Not only do the traditions of monastic scholarship and the books gathered in monastic libraries help preserve the memory and reinforce the special counter-culture of monasteries, but the monasteries remain to this day places of healing and sources of hope. The poem “Pilgrimage” composed in 1929 by Austin Clarke captures the character of monastic life not only as something contrary, but as an essential way of life, which has survived from the founding of medieval Clonmacnoise up until today. Full article

El Malpais National Monument in New Mexico, USA, is a landscape of significant cultural and geological importance, characterized by extensive lava flows, caves, and cinder cones. Despite its harsh terrain, El Malpais holds deep cultural and spiritual meanings for Native American communities, including the Acoma, Zuni, Laguna, and Navajo tribes, whose cosmologies and histories are interwoven with this landscape. Employing a mixed-methods approach combining ethnographic fieldwork with comparative literature studies, this paper documents how these Indigenous groups perceive and interpret interconnected geological features as sacred and meaningful parts of their ancestral heritage. The findings reveal that volcanic landscapes are central not only to cultural origin narratives but also to ongoing rituals, resource use, and pilgrimage practices. This interconnectedness is exemplified by the cultural links between El Malpais and adjacent Mount Taylor, highlighting how geological features form a unified sacred geography. This study positions El Malpais as a culturally animated landscape, where Indigenous epistemologies and spiritual relationships with volcanic landforms challenge conventional notions of geoheritage and call for relational, community-informed approaches to heritage management. Full article

Almost 70 years after the surprise discovery of a cache of textile-wrapped relics inside an early 13th-century reliquary bust, the St Eustace head reliquary (accession number 1850,1127.1), four of the textile relic wrappings were analysed by combining multiband imaging and fibre-optic reflectance spectroscopy (FORS), as well as dye analysis by high-pressure liquid chromatography coupled to mass spectrometry (HPLC-MS) and fibre analysis by scanning electron microscopy—energy dispersive X-ray spectroscopy (SEM-EDX). In all cases, the use of silk was confirmed, in line with the idea that these precious textiles were purposefully chosen for reuse in a sacred setting. Additionally, dye analysis was able to point to the possible geographic origins of the textile fragments. For 1850,1127.1.a, a mixture of sappanwood (Biancaea sappan) and flavonoid yellow dyes was commensurate with a Chinese or Central Asian origin. Mediterranean origins were thought likely for 1850,1127.1.c and 1850,1127.1.f, from the mixture of kermes (Kermes vermilio) and cochineal (likely Porphyrophora sp.), found in the mauve band of the former, and the combination of weld (Reseda luteola), madder (Rubia tinctorum) and an indigoid dye found in the latter. Finally, the unusual combination of sappanwood, orchil and a yellow dye containing flavonoid glucuronides suggested a less straightforward origin for textile 1850,1127.1.g. The other textile fragments from the reliquary were only investigated using FORS without removing them from their Perspex glass mounts. Nonetheless, indications for the presence of insect-red anthraquinone dyes, safflower (Carthamus tinctorius) and an indigoid dye were obtained from some of these fragments. The study provides a window into the landscape of availability, use and re-use in sacred contexts of precious textiles in the 13th century and evidences the geographic reach of these silks, allowing a new perspective on the St Eustace head reliquary. Full article

This article explores Greco-Roman mythology through the lens of ecocriticism, focusing on how sacred landscapes and natural elements were imagined as animate, divine, and morally instructive forces. In ancient Mediterranean cultures, nature was not merely a passive setting for human action but a dynamic presence—rivers that judged, groves that punished, and mountains that sheltered or revealed. Texts such as Ovid’s Metamorphoses, Virgil’s Georgics, and Homer’s epics present nature as both sacred and sentient, often intervening in human affairs through transformation, vengeance, or protection. Forests, springs, and coastlines functioned as thresholds between human and divine, civilization and wilderness, mortal and eternal. By analyzing these representations, this article reveals a rich tradition in which nature teaches, punishes, guides, and transforms, long before ecological consciousness became a formalized discipline. Drawing connections between classical literary landscapes and contemporary environmental concerns, the article argues that myth can inform today’s ecological imagination, offering an alternative to extractive, anthropocentric paradigms. Recovering the reverence and narrative agency once granted to nature in classical thought may help us rethink our ethical relationship with the environment in the age of climate crisis. Full article

In late imperial China, a type of painting known as “panoramic maps” (shengjing tu 聖境圖, literally “sacred realm maps”) depicted Buddhist sacred sites. Often surviving as woodblock prints, examples from Mount Wutai and Mount Putuo are particularly representative. Previous research has often viewed these images as pilgrimage guides or focused on the relationship between pictorial perspectives and actual geography. This study centers on panoramic maps of Mount Wutai and Mount Putuo, examining both vertical and horizontal layouts, to offer a preliminary understanding of this genre. This study argues that: (1) Unlike urban maps, panoramic maps emphasize significant monasteries and landscape features, incorporating local legends and historical narratives, thus possessing strong narrative qualities. (2) These images likely functioned as pilgrimage souvenirs. Diverging from practical roadmaps, their primary goal was not strict realism but rather to convey the site’s sacredness and associated information through landscape painting conventions, allowing viewers to perceive its sacredness. (3) The woodblock print medium facilitated affordable reproduction, accelerating the circulation of the sacred site’s significance among the populace and aiding in its promotion. This research contends that the panoramic maps primarily function as folk landscape paintings reflecting the sacred site, capable only of approximating the relative positions of features. The widespread adoption of late-period woodblock printing enabled the low-cost reproduction and dissemination of the sacredness inherent in these Buddhist landscapes, constructing idealized spatial representations shaped by religious belief and geomantic principles. Full article

In the context of globalization and rapid societal changes, preserving sacred landscapes is vital for cultural identity and resilience. This study investigates the concept of liminality within the cultural landscape of Neira Island, emphasizing the significance of the Buka Kampung ritual and keramat (sacred objects) as integral components of Neira landscape identity. Through qualitative analysis and case studies, the study explores how these rituals serve as liminal practices that mediate between continuity and transformation. The findings highlight that the act of making offerings at keramat during the Buka Kampung ritual fosters social cohesion and reinforces collective identity. This research contributes to a deeper understanding of the interplay between sacredness, rituals, and identity, demonstrating how these elements shape place attachment, collective memory, and the lived experiences of local communities. It highlights the importance of sacred landscapes in fostering community resilience and cultural continuity, offering insights into the role of ritual practices in heritage preservation. Full article

This study explores spiritual resilience as a mechanism for sustaining cultural landscapes, focusing on the UNESCO World Heritage Site of the Studenica Monastery (Serbia). By analysing the monastery’s sacred network, which includes monasteries, hermitages, and churches, the study demonstrates how material heritage (architecture, art), intangible practices (monastic life, liturgy, traditional crafts), and the natural environment (UNESCO MaB Golija–Studenica Biosphere Reserve) form a cohesive system of resilience. The concept of spiritual resilience is examined as a dynamic process that links sacred architectural structures and enduring religious practices with authentic land use preserved over centuries. We have utilised a methodological framework combining historical mapping, GIS viewshed analysis in spatial planning, and multidisciplinary data synthesis (historical, architectural, artistic, ecological, ethnographic) with resilience indicators aligned with the UNESCO’s Cultural Landscape approach. The findings reveal that Studenica’s sacred network operates as a coupled socio-ecological system. Spiritual practices, including annual processions and land stewardship rituals, have been identified as key factors in enhancing biodiversity conservation while mitigating land-use conflicts. Historical mapping has been used to highlight the overlap between sacred sites and protected ecological zones, reflecting traditional stewardship practices. By reframing heritage as an adaptive process where spirituality serves as a conduit between tradition and innovation, the study proposes replicable strategies for UNESCO sites worldwide. The concept of sacred landscapes as resilience hubs is furthered by alignment with SDG 11 (Sustainable Cities and Communities). Full article

Rock art sites located in areas inhabited by indigenous peoples offer extraordinary opportunities for interpretation using ethnographic analogy. Nonetheless, we must examine the pertinence of a direct historical approach when dealing with sequences of rock art that may extend back several millennia. Recent decades have witnessed increasingly sophisticated ethnographic analyses that reveal the intimate relations between human and non-human entities and the generative role of myth, music, dance, artifacts, and physical settings in the enactment of creative contexts of lowland South America. This literature has led to a reassessment of the meaning of rock art images, the significance of context, and the place of sites in the landscape. In the pictographs found in several rock shelters on the lower Parguaza River of Venezuela, depictions of a wide variety of human and non-human figures offer insight into the relations between predation, propitiation, food, illness, and the different paths to spiritual knowledge that prevail in the myths and practices of local indigenous populations to this day. In this contribution we explore the promise and limits of ethnographic analogy in the study of sites from this area and offer an analysis of the development of the sites through time, with an eye on both disruption and continuity. Full article

Historically protected by cultural traditions, sacred forests are now increasingly threatened by anthropogenic pressures, particularly in West Africa, where natural areas and wildlife populations have dwindled as human populations have increased exponentially. Residents in the vicinity of sacred forests play critical roles in conservation success or failure, but few studies have investigated their views. We surveyed 281 residents representing ~100% of households surrounding the sacred forest of Nakpadjoak, a 50-hectare remnant of Sudan-Guinea woodland savanna in northern Togo that is now surrounded by human-dominated landscapes. The majority of residents believe that the sacred forest should be protected (92%) and that access to the forest should be prohibited (55%). Most residents own livestock (93%) and reported that the forest has become a pasture for domestic animals (70%) while wildlife populations have declined (79%). Two-thirds of residents (64%) reported that the forest has changed due to wood cutting, a practice that occurs despite being banned. Most (96%) residents use wood as their primary source of domestic energy, but 90% would switch to alternative fuels, such as natural gas, if available. Unfortunately, despite residents’ desire to protect the forest and external funding for its protection and restoration, Nakpadjoak forest has become increasingly degraded due to ongoing exploitation and conflicts of interest surrounding its use. We recommend bolstering local prohibitions on sacred forest exploitation as well as government interventions such as subsidizing natural gas as an alternative to wood fuel to support the conservation of this and other protected areas in the region, which may otherwise be destroyed. Full article

Faith and conservation are deeply entangled in the Himalayas. Focusing on a single Hindu community in Darchula, Nepal, we investigate the forms of governance used to manage an extensive sacred forest on a nearby mountain and five smaller community forests at its base. To understand the effects of these different models of governance, we use a mixed method approach to examine two indicators of biocultural diversity: forest resource use and spiritual practices. These data reveal a concentrated human impact on the community forests through the harvesting of plant resources, while the sacred forest receives a far smaller impact from these activities. The community considers the sacred forest and mountain to be the home of a local god, who is worshiped in annual pilgrimages attended by people throughout the region. Spiritual practices in the community forests are more localized, small-scale, and associated with women’s traditions. From a biodiversity perspective, the sacred forest appears useful for conservation because of its large size and the spiritual governance that protects it from most human impacts. In terms of biocultural diversity, however, the two forest types play complementary roles in supporting biocultural heritage: the community forests provide the resources required for daily life, while the sacred forest nourishes identity, embodies communal history, and upholds the fertility of the land. The two forest types ultimately blend together in the ways that they are valued and used by people, showing that only a landscape-level perspective can provide a full understanding of the links between forest and community. Full article

The expansion of empires and colonial rule significantly shaped the movement of religious communities, practices, and institutions across borders. This article examines the intersections of empire, colonialism, and religious mobility with a view to exploring how colonial administrations facilitated, restricted, or co-opted religious movements for governance and control. Religious actors—such as missionaries, clerics, traders, and diasporic communities—played roles in transnational exchanges, carrying faith traditions across imperial networks while simultaneously influencing local spiritual landscapes. The study situates religious mobility within the broader framework of colonial power structures and analyzes how missionary enterprises, religious conversions, and state-sponsored religious policies were used to consolidate imperial control. It also considers how indigenous religious movements navigated, resisted, or transformed under colonial rule. The case studies include Christian missionary networks in British and French colonies, the movement of Islamic scholars across the Ottoman and Mughal empires, and the role of Buddhism in colonial southeast Asia. These examples highlight the role of religion not just as a tool of empire but as a vehicle for indigenous agency, resistance, and syncretic transformation. This article explores the transnational mobility of religious artifacts, sacred texts, and pilgrimage networks, demonstrating how colonial expansion altered religious landscapes beyond political boundaries. The study critically engages with postcolonial perspectives to interrogate how colonial legacies continue to shape contemporary religious diasporas and global faith-based movements. Full article

The Global Frameworks for Enhancing Natural and Cultural Capital, as expressed in the Charter of Rome (2014), have relevant importance in the broader context of sustainable development goals (SDGs). The intricate connection between cultural and natural heritage emerges in various documents from UNESCO, IUCN, and ICOMOS; however, the categories and methods for their assessment are not completely defined. Evolving from the concept of “mixed properties” used in the UNESCO definitions, we introduce the concept of CUNA places: cultural places of high relevance for nature. It provides a methodological tool for identifying and typifying these places based on their values, attributes, and significance. Then, we propose definitions and categories for three different CUNA typologies, comprising 16 categories, considering both tangible and intangible heritage. We also provide a preliminary application to the city of Rome, where a rich historical heritage intersects with outstanding natural values. All the typologies and categories of CUNA places are present in Rome, and further analysis could show the multifaced aspects represented here. On a broader scale, such an application offers the opportunity to enhance the heritages that could be valorized, strengthening the territorial identity, promoting sustainable development, and generating income for conservation efforts. Full article

This review examines how ancient Greek and Roman literature can inform sustainable cultural tourism, offering valuable insights for managing cultural heritage and landscapes responsibly. By analyzing works such as Homer’s Odyssey, Virgil’s Georgics, and Pausanias’ Description of Greece, this study bridges classical wisdom with modern challenges such as climate change, over-tourism, and shifts in accessibility. Key findings and practical solutions include respect for sacred landscapes: for example, ancient reverence for sites such as Delphi demonstrates how cultural heritage can be protected by fostering ethical relationships with significant places. Tourism policies can draw on this perspective to integrate conservation efforts with the promotion of historical sites. Moreover, sustainable resource stewardship is highlighted: for example, Roman agricultural ethics, as seen in Virgil’s Georgics, emphasize harmony between human activity and nature. These principles can inform strategies for managing tourism’s environmental footprint, such as prioritizing local resource sustainability and preserving natural ecosystems. Models for slow tourism are also provided: for example, epic journeys such as Homer’s Odyssey highlight the value of slow, immersive travel. By promoting meaningful engagement with destinations, tourism can reduce environmental stress while enriching visitor experiences. In addition to these findings, the study underscores the communal responsibility inherent in ancient principles, advocating for tourism models that balance individual benefits with collective well-being. Practical applications include promoting community-based tourism models, fostering partnerships with local stakeholders, and incorporating ethical guidelines into tourism management to mitigate negative impacts on cultural sites and ecosystems. In conclusion, this review argues that revisiting classical texts through the lens of the environmental humanities offers actionable strategies for sustainable tourism. By adopting ancient values of stewardship, reverence for nature, and civic responsibility, stakeholders can create tourism models that preserve cultural and environmental heritage while ensuring long-term economic and social benefits. Full article