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The Diversity of Sacred Lands in EuropeInari/Aanaar 2010International Union for Conservation of Nature

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The Diversity of Sacred Lands in Europe

Proceedings of the Third Workshop of

the Delos Initiative - Inari/Aanaar 2010

MILJÖMINISTERIET

MINISTRY OF THE ENVIRONMENT

The Diversity of Sacred Lands in Europe

Proceedings of the Third Workshop

of the Delos Initiative

The designation of geographical entities in this book, and the presentation of the material, do not imply the

Delos Initiative or other participating organisations concerning the legal status of any country, territory,

or area, or of its authorities, or concerning the delimitation of its frontiers or boundaries. Heritage Services, The Delos Initiative or other participating organisations.

This publication has been made possible by funding from the Ministry of the Environment, Finland, and

Published by:

Heritage Services,

Vantaa, Finland.

Copyright:

© 2012 All authors for their respective contributions, International Union for Conservation Reproduction of this publication for educational or other non-commercial purposes is authorised without prior written permission from the copyright holder provided the source is fully acknowledged. Reproduction of this publication for resale or other commercial purposes is prohibited without prior written permission of the copyright holder.

Citation:

Lands in Europe: Proceedings of the Third Workshop of the Delos Initiative - Inari/Aanaar

Services. 292 pp.

ISBN:

978-2-8317-1423-3

Cover photos:

. Porter, sanniopropone.com, Heiki Maiberg, Ervin Ruci/FunkMonk, Thymio Papayannis and

Layout by:

Taittotalo PrintOne, Minna Komppa

Translation:

PasaNet Oy, Spencer Allman

Coordinaton and

text editing:

Produced by:

Printed by:

Edita Prima Oy

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The text of this book is printed on Galerie Art Silk 130 gsm made from wood bre from well-managed forests

certied in accordance with the rules of the Forest Stewardship Council (FSC).

The Diversity of Sacred Lands in Europe

Proceedings of the Third Workshop

of the Delos Initiative

Inari/Aanaar, Finland, 1-3 July 2010

table of contents 7

All creation groans and sighs...

15 Introduction to the proceedings of the third workshop of the Delos

Initiative in Inari/Aanaar, Lapland, Finland

25
Part One: The Sámi people and their relation to nature 27

Greetings from the Saami Parliament

33

Words of welcome

Tarmo Jomppanen

37
Indigenous Sámi religion: General considerations about relationships

Jelena Porsanger

47
Archaeology of sieidi stones. Excavating sacred places 59
Part Two: Ancient, indigenous and minority sacred natural sites 61

Conserving sacred natural sites in Estonia

Ahto Kaasik

75
Use and reuse of ancient sacred places in Mikytai, emaitija National Park,

NW Lithuania

Vykintas Vaitkevicius

85

Zilais kalns - Blue Hill in Latvia

Juris Urtans

95
Alevi-Bektashi communities in south-eastern Europe: spiritual heritage and environmental consciousness

Irini Lyratzaki

109
Part Three: Managing lands of mainstream religions 111
The cultural and spiritual sites of the Parco Nazionale della Majella, Italy

Vita de Waal

125
Holy Island of Lindisfarne and the modern relevance of Celtic ‘Nature Saints".

Robert Wild

139 Landscape linkages between cultural and spiritual values. The wetland of

Colorito and the Lauretana pilgrimage route in the Plestian Plateaus.

Chiara Serenelli

155

Part Four: Managing lands of monastic communities

157
Monastic communities and nature conservation: Overview of positive trends and best practices in Europe and the Middle East

Josep-Maria Mallarach

175

Managing the heritage of Mt Athos

Thymio Papayannis

189
Special Nature Reserve Milesevka and the Mileseva Monastery Nadezda Pesic, Svetlana Dingarac and Dimitrije Pesic 203
Part Five: Europe: a wealth of sacred natural sites 205
Diversity of sacred lands and meanings in Northern Europe:

Challenges for the managers of protected areas

217
The Carpathian Mountains, a realm of Sacred Natural Sites

Sebastian Catanoiu

231
The ‘sacredness" of natural sites and their recovery:

Iona, Harris and Govan in Scotland

Alastair McIntosh

245
Synergies between spiritual and natural heritage for habitat conservation in the Barents Euro-Arctic Region

Alexander N. Davydov

259

Part Six: Other related issues

260
Applicability of the IUCN-UNESCO Guidelines for Protected Area

Managers on Sacred Natural Sites: rst assessment

Josep-Maria Mallarach

271

Inputs and comments from the workshop

275

Conclusions

285

Appendices

291

The ecological footprint of the Delos Proceedings

7

All creation groans and sighs...

Humanity and borders

In the Finnish language, the early semantic strata associated with the c oncept of relate to a place on the landscape. The reference is to a border.

These are partic

ular places in the wild, as far as which people have been permitted to travel, though no further. Holy outlines an area belonging to man - demarcates it. The word in this sense is still valid today, although it is no longer literally associat ed with a place on the landscape. When we speak of the ‘holy" we a re still ex pressing the idea of the borders of human existence. A holy day (for example Sun day) or holy object signies a spiritual terrain isolated from others that speaks of somewhere beyond, a place that does not belong to man. It is a border which de mands that we step back - we have to pause, just as we do at a geogra phical one. It requires our humility, sensitivity and respect. A sense of the holy and its protection are essential if people are to understand who they are. To be human is to stand before what is holy and to relate to it. That is the only way we can identify the borders of humanity and human activity. Holy spaces are the doors to the meaning of everything The Christian interpretation of life is not detached from these archaic, distant meanings of the Finnish word but actually relates to them. This is the case with the stories of creation in the beginning of the Bible, which are basic de pictions of human existence. They even use imagery that recalls the ancient mean ings of the word. In the beginning, according to the stories, man is part of the same reality in which God is walking in cool of the afternoon. The holy is not somewhere on the outside. The world does not exist by chance but by the will of God. All creation is holy, be cause it reects the holiness of its Creator. But man"s tragic destiny is to become separated from this, to be expelled from God"s garden. As is well known, it hap pens in the account of the Fall, the apple and the serpent acting as its agents. Its core meaning is that man will rise to the position of God and above everything else. The stories describe the basis of existence. Man is totally dependent on his Creator and creation, and his relationship with these is the most fundamental of all. It is a relationship with what is holy. The relationship is not simple or calm; it is con tradictory, broken. 8 It is for this very reason - because of the hubris that shatters the basic relationship - that man needs to be able to identify and interpret the holy and those symbolsquotesdbs_dbs23.pdfusesText_29

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