Az erdők és a fák szakrális jelentősége a vallásokban, egyes filozófiai rendszerekben és a spiritualitás más formáiban
DOI:
https://doi.org/10.59531/ots.2024.2.2.23-65Kulcsszavak:
egyház, mitológia, környezetvédelem, biodiverzitás, szent ligetekAbsztrakt
A fák és erdők hatalmas termete és tartós élettartama tagadhatatlanul mély hatást gyakorolt az írás nélküli társadalmak kreatív elméjére. Nyilvánvaló, hogy ezek a természeti csodák megragadták a korai civilizációk képzeletét, befolyásolva hiedelmeiket, hagyományaikat és kulturális megnyilvánulásaikat. Szerte a világon a különböző vallási csoportok sok generáción keresztül megőrizték a szent erdőket és ligeteket, amelyekről úgy gondolják, hogy a spirituális jelentőségük van, vagy kifejezetten isteni entitások lakóhelyei. Számos ősi szent erdő maradt fenn a világ különböző régióiban. Ezek közé tartoznak az Etiópia hegyvidékein található templomerdők, az olaszországi katolikusok számára nagy jelentőségű domboldali ligetek, a japán sintó gyakorlók által mélyen tisztelt erdőfoltok, valamint a szibériai őslakos közösségek számára szent értéket képviselő erdők. A védett erdők a biológiai sokféleség értékes tárházaiként szolgálnak, és kulcsfontosságú menedéket jelentenek a régió más részein ritka vagy eltűnt növény- és állatfajok számára. E szakrális terek megőrzését kihívások elé állítja az éghajlatváltozás, a környezetszennyezés és az urbanizáció. Az évek során elhivatott gondozók, környezetvédők és kormányok vállalták a felelősséget e területek védelmében, de mostanra egyre nagyobb erőfeszítéseket kell tenniük védelmük fokozására.
Hivatkozások
Adler, J. (2006): Cultivating wilderness: environmentalism and legacies of early Christian asceticism. – Comparative Studies of Society and History 48: 4-37. https://doi.org/10.1017/S0010417506000028
Alam, M. J. (2023): A Harmonious Synthesis of Taoism, Confucianism and Buddhism in the Matrix of Chinese Culture: An Overview. – Journal of the Asiatic Society of Bangladesh 68(2): 207-218.
https://doi.org/10.3329/jasbh.v68i2.70364
Allen, J. B., Arrington, L. J. (1969): Mormon Origins in New York: An Introductory Analysis. – Brigham Young University Studies 9(3): 241-274.
Asogwa, I.S., Ibrahim, A.N., Agbaka, J.I. (2021): African baobab: Its role in enhancing nutrition, health, and the environment. – Trees, Forests and People 3: 100043. https://doi.org/10.1016/j.tfp.2020.100043
Bader, C. D. (2003): Supernatural Support Groups: Who Are the UFO Abductees and Ritual-Abuse Survivors? – Journal for the Scientific Study of Religion 42(4): 669-678. https://doi.org/10.1046/j.1468-5906.2003.00210.x
Barnett, R. (2007): Sacred Groves: Sacrifice and the Order of Nature in Ancient Greek Landscapes. – Landscape Journal 26(2): 252-269. https://doi.org/10.3368/lj.26.2.252
Barrotta, P. (2011): James Lovelock, Gaia Theory, and the Rejection of Fact/Value Dualism. – Environmental Philosophy 8(2): 95-113. https://doi.org/10.5840/envirophil20118216
Bartholomew, B. Y. (2022): An Explanation of the Powers of Franz Mesmer. – Philosophy Study 12(2): 93-108. https://doi.org/10.17265/2159-5313/2022.02.004
Bauckham, R. (1996): The New Age Theology of Matthew Fox: A Christian Theological Response. – Anvil 13(2): 115-126.
Bek-Pedersen, K. (2014): Insular Celtic religion. – In: Christensen, L.B., Hammer, O., Warburton, D.A. The Handbook of Religions in Ancient Europe: European history of religions. Routledge.
Bhagwat, S.A., Rutte, C. (2006): Sacred groves: potential for biodiversity management. – Frontiers in Ecology and the Environment 4(10): 519-524.
https://doi.org/10.1890/1540-9295(2006)4[519:SGPFBM]2.0.CO;2
Bowe, P. (2010): The evolution of the ancient Greek garden. – Studies in the History of Gardens & Designed Landscapes 30(3): 208-223.
https://doi.org/10.1080/14601170903403264
Brehm, J. M., Eisenhauer, B. W. (2006): Environmental Concern in the Mormon Culture Region. – Society and Natural Resources 19: 393-410.
https://doi.org/10.1080/08941920600561041
Brooks, T.M., Bakarr, M.I., Boucher, T., Da Fonseca, G.A.B., Hilton-Taylor, C., Hoekstra, J.M., Moritz, T., Olivieri, S., Parrish, J., Pressey, R.L., Rodrigues, A.S.L., Sechrest, W., Stattersfield, A., Strahm, W., Stuart, S.N. (2004): Coverage Provided by the Global Protected-Area System: Is It Enough? – BioScience 54(12): 1081-1091.
https://doi.org/10.1641/0006-3568(2004)054[1081:CPBTGP]2.0.CO;2
Brundrett, N. (2011): Roman Tomb Gardens: The Construction of Sacred Commemorative Landscapes. – The Brock Review 11(2): 51-69.
https://doi.org/10.26522/br.v11i2.318
Buell, L. (1999): The Ecocritical Insurgency. – New Literary History 30(3): 699-712. https://doi.org/10.1353/nlh.1999.0031
Camara, K., Dampha, A. (2008): Trends in forest ownership, forest resources tenure and institutional arrangements: Are they contributing to better forest management and poverty reduction? – In: Food and Agriculture Organization of the United Nations. Forestry Policy and Institutions Working Paper 19, Rome.
Carroll, M. (2017): The sacred places of the immortal ones: Ancient Greek and Roman sacred groves. – In: Woudstra, J., Roth, C. A History of Groves. Routledge, London. https://doi.org/10.4324/9781315561066-2
Chai, T.-L., Rho, J.-H. (2020): Cultural Symbolism and Acculturation of Temple Plants in China: Focused on ‘Bodhi Tree’. – Journal of People Plants Environment 23(5): 577-587. https://doi.org/10.11628/ksppe.2020.23.5.577
Chandrakanth, M.G., Gilless, J.K., Gowramma, V., Nagaraja, M.G. (1990): Temple forests in India's forest development. – Agroforestry Systems 11: 199-211. https://doi.org/10.1007/BF00045899
Chandrakanth, M.G., Romm, J. (1991): Sacred Forests, Secular Forest Policies and People's Actions. – Natural Resources Journal 31(4): 741-756.
Chao, C.T., Krueger, R.R. (2007): The Date Palm (Phoenix dactylifera L.): Overview of Biology, Uses, and Cultivation. – HortScience 42(5): 1077-1082.
https://doi.org/10.21273/HORTSCI.42.5.1077
Chaudhry, P., Murtem, G. (2015): Role of sacred groves, value education and spirituality in conserving biodiversity with special reference to Arunachal Pradesh state of India. – International Journal of Society Systems Science 7(2): 151-180. https://doi.org/10.1504/IJSSS.2015.069736
Chen, B. (2008): A Comparative Study on the Feng Shui Village Landscape and Feng Shui Trees in East Asia -A Case Study of Ryukyu and Sakishima Islands. – The Science Bulletin of the Faculty of Agriculture. University of the Ryukyus 55: 25-80. https://doi.org/10.1163/156853508X276824
Chen, B., Coggins, C., Minor, J., Zhang, Y. (2018): Fengshui forests and village landscapes in China: Geographic extent, socioecological significance, and conservation prospects. – Urban Forestry & Urban Greening 31: 79-92.
https://doi.org/10.1016/j.ufug.2017.12.011
Chen, D., Burley, J. B., Machemer, T., Schutzki, R. (2021): Ordination of Selected Traditional Japanese Gardens, Traditional Chinese Gardens, and Modern Chinese Gardens. – International Journal of Culture and History 8(1).
https://doi.org/10.5296/ijch.v8i1.18250
Chen, F., Romice, O. (2009): Preserving the cultural identity of Chinese cities in urban design through a typomorphological approach. – Urban Design International 14: 36-54. https://doi.org/10.1057/udi.2009.6
Child, B.A. (2014): Parks in transition: adapting to a changing world. – Oryx 48(4): 469-470. https://doi.org/10.1017/S0030605314000684
Crews, J., Sène, E.H. (2003): Forest and tree symbolism in folklore. – Unasylva 54(213): 37-44.
Crossan, J.D. (1973): The Seed Parables of Jesus. – Journal of Biblical Literature 92(2): 244-266. https://doi.org/10.2307/3262956
Cusack, C.M. (2018): The Glastonbury Thorn in Vernacular Christianity and Popular Tradition. – Journal for the study of religion, nature and culture 12(3)
https://doi.org/10.1558/jsrnc.33523
Dafni, A. (2007): A. Rituals, ceremonies and customs related to sacred trees with a special reference to the Middle East. – Journal of Ethnobiology and Ethnomedicine 3: 28. https://doi.org/10.1186/1746-4269-3-28
Danilina, N., Boreyko, V. (2003): Strictly Protected Areas: The Russian System of Zapovedniks. – In: Harmon, D., Putney, A.D. The Full Value of Parks: From Economics to the Intangible. Rowman & Littlefield.
Dargavel, J. (2005): Australia and New Zealand Forest Histories: Short Overviews. – Australian Forest History Society, Kingston, Australia.
Debebe, B., Senbeta, F., Teferi, E., Diriba, Teketay, D. (2023): Analysis of Forest Cover Change and Its Drivers in Biodiversity Hotspot Areas of the Semien Mountains National Park, Northwest Ethiopia. – Sustainability 15: 3001.
https://doi.org/10.3390/su15043001
Deil, U., Heike, C., Mohamed, B. (2005): Sacred groves in Morocco / a society's conservation of nature for spiritual reasons. – Silva Carelica 49: 185-201.
Dellios, R. (2001): Daoist Perspectives on Chinese and Global Environmental Management. – Culture Mandala: The Bulletin of the Centre for East-West Cultural and Economic Studies 4(2): Article 2.
Deng, Z. (2011): Confucianism, modernization and Chinese pedagogy: An introduction. – Journal of Curriculum Studies 43(5): 561-568.
https://doi.org/10.1080/00220272.2011.617837
Dewsbury, J.D., Cloke, P. (2009): Spiritual landscapes: existence, performance and immanence. – Social & Cultural Geography 10(6): 695-711.
https://doi.org/10.1080/14649360903068118
Dharmadasa, R.M., Akalanka, G.C., Muthukumarana, P.R.M., Wijesekara, R.G.S. (2016): Ethnopharmacological survey on medicinal plants used in snakebite treatments in Western and Sabaragamuwa provinces in Sri Lanka. – Journal of Ethnopharmacology 179: 110-127.
https://doi.org/10.1016/j.jep.2015.12.041
Dias, M. E. C., Onishi, E. K. (2023): Similarities between Christianity and Confucionism in Terms of the View of the Other: A Missiological Bridge for East Asia. – Asia-Africa Journal of Mission and Ministry 27: 51-75.
https://doi.org/10.21806/aamm.2023.27.03
Dillion, M.P.J. (1997): The ecology of the Greek sanctuary. – Zeitschrift für Papyrologie und Epigraphik 118: 113-127.
Dittrich, H. (2016): Self, embodiment and sociality: Beliefs and practices in New Age spirituality. – PhD thesis, Friedrich Schiller University, Jena.
Donner, F.M. (2014): The Early Islamic Conquests. – Princeton University Press, Princeton.
Duan, C., Shi, P., Song, M., Zhang, X., Zong, N., Zhou, C. (2019): Land Use and Land Cover Change in the Kailash Sacred Landscape of China. – Sustainability 11(6): 1788. https://doi.org/10.3390/su11061788
Dudley, N., Bhagwat, S., Higgins-Zogib, L., Lassen, B., Verschuuren, B., Wild, R. (2010): Conservation of Biodiversity in Sacred Natural Sites in Asia and Africa: A Review of the Scientific Literature. – In: Verschuuren, B., McNeely, J., Oviedo, G., Wild, R. Sacred Natural Sites: Conserving Nature and Culture. Routledge, London.
Eidinow, E., Kindt, J. (2015): The Oxford Handbook of Ancient Greek Religion. – OUP Oxford. https://doi.org/10.1093/oxfordhb/9780199642038.001.0001
England, W. (2001): Mormon Literature: Progress and Prospects. – Irreantum 3(3): 67-93.
Evans, J.D. (1991): The Sacred Figs in Rome. – Latomus 50(4): 798-808.
Feary, S. (2012): From Kauri to Kumara: Forests and people of the Pacific Islands. – In: Stubbs, B.J., Lennon, J., Specht, A., Taylor, J. Australia's ever-changing forests VI: proceedings of the eighth National Conference on Australian Forest History. Australian Forest History Society, Canberra.
Foote-Smith, E., Smith, T. J. (1996): Emanuel Swedenborg. – Epilepsia 37(2): 211-218. https://doi.org/10.1111/j.1528-1157.1996.tb00014.x
Freeman, H. (2016): Sumerians: A History From Beginning to End. – CreateSpace Independent Publishing Platform.
Frosch, B. (2010): Characteristics of the vegetation of tree stands on sacred sites in comparison to well-preserved forests in northwestern Morocco. – Ecologia Mediterranea 36(2): 83-95. https://doi.org/10.3406/ecmed.2010.1368
Garrison, J., Östman, L., van Poeck, K. (2024): Anthropocosmism: an Eastern humanist approach to the Anthropocene. – Environmental Education Research 30(7): 1161-1176. https://doi.org/10.1080/13504622.2024.2314039
Givens, T. L., Barlow, P. L. (2015): The Oxford Handbook of Mormonism. – Oxford University Press.
https://doi.org/10.1093/oxfordhb/9780199778362.001.0001
Goman, J. (2006): Mormonism in Samoa: Cultural Dialogues. – Independent Study Project (ISP) Collection. 337.
Gowans, M., Cafaro, P. (2003): A Latter-Day Saint Environmental Ethic. – Environmental Ethics 25(4): 375-394.
https://doi.org/10.5840/enviroethics20032544
Hageneder, F. (2020): The Living Wisdom of Trees: A Guide to the Natural History, Symbolism and Healing Power of Trees. – Watkins Media Limited, London.
Hanauer, J.E. (2002): Folklore of the Holy Land: Moslem, Christian and Jewish. – Courier Corporation.
Handley, G. B. (2011): Faith and the Ethics of Climate Change. – Dialogue: A Journal of Mormon Thought 44(2): 6-35.
https://doi.org/10.5406/dialjmormthou.44.2.0006
Harvey, G. (2009): Animist paganism. – In: Pizza, M., Lewis, J. Handbook of Contemporary Paganism. Brill.
https://doi.org/10.1163/ej.9789004163737.i-650.106
Holland, M.B. (2012): The Role of Protected Areas for Conserving Biodiversity and Reducing Poverty. – In: Ingram, J., DeClerck, F., Rumbaitis del Rio, C. Integrating Ecology and Poverty Reduction. Springer, New York.
https://doi.org/10.1007/978-1-4614-0186-5_18
Hossain, S., Urbi, Z., Evamoni, F.Z., Zohora, F.T., Hafizur Rahman, K.M. (2016): A secondary Research on Medicinal Plants Mentioned in the Holy Qur’an. – Journal of Medicinal Plants 15(59): 81-97.
Houston, S. (1991): The World's Religions: Our Great Wisdom Traditions. – HarperOne.
Hubbard, B. M. (1994): The Revelation: A Message of Hope for the New Millennium. – Natraj Publishers.
Husti, A., Cantor, M. (2015): Sacred Connection of Ornamental Flowers with Religious Symbols. – ProEnvironment 8: 73-79.
Infoplease Staff. (2005): Largest U.S. Churches. www.infoplease.com
Ishii, H.T., Manabe, T., Ito, K., Fujita, N., Imanishi, A., Hashimoto, D., Iwasaki, A. (2010): Integrating ecological and cultural values toward conservation and utilization of shrine/temple forests as urban green space in Japanese cities. – Landscape and Ecological Engineering 6(2): 307-315.
https://doi.org/10.1007/s11355-010-0104-5
Ivakhiv, A. (2003): Nature and Self in New Age Pilgrimage. – Culture and Religion 4(1): 93-118. https://doi.org/10.1080/01438300302812
Jepson, P., Barua, M., Buckingham, K. (2011): What is a Conservation Actor? – Conservation and Society 9(3): 229-235.
https://doi.org/10.4103/0972-4923.86993
Jongwon, K., Junga, L., Jeongcheol, L., Sookyoung, H., Jeongeun, K. (2011): The Origin and Preservation of Relic Forests and Confucianism in Korea. – Acta Koreana 14(2): 195-223. https://doi.org/10.18399/acta.2011.14.2.009
Käppel, L., Pothou, V. (2015): Human Development in Sacred Landscapes: Between Ritual Tradition, Creativity and Emotionality. – V&R Unipress.
https://doi.org/10.14220/9783737002523
Katinić, M. (2013): Holism in deep ecology and Gaia-theory: a contribution to eco-geological science, a philosophy of life or a new age stream? – The Holistic Approach to Environment 3(1): 3-14.
Kenrick, J. (2004): Equalising Processes, Processes of Discrimination and the Forest People of Central Africa. – In: Widlok, T., Tadesse, W.G. Property and Equality: Volume II: Encapsulation, Commercialization, Discrimination. Berghahn Books. https://doi.org/10.2307/j.ctv287sjck.10
Khan, M.L., Khumbongmayum, A.D., Tripathi, R.S. (2008): The Sacred Groves and Their Significance in Conserving Biodiversity: An Overview. – International Journal of Ecology and Environmental Sciences 34(3): 277-291.
King, C. (2003): The Organization of Roman Religious Beliefs. – Classical Antiquity 22(2): 275-312. https://doi.org/10.1525/ca.2003.22.2.275
Kitagawa, T. (2019): The Study of the Religious Meaning of Food towards Value Creation: A Case of Olive in North Africa. – PhD thesis, University of Tsukuba, Tsukuba, Japan.
Kohn, L. (1995): Taoism in Japan: Positions and Evaluations. – Cahiers d'Extrême-Asie 8: 389-412. https://doi.org/10.3406/asie.1995.1103
Kremen, C., Merenlender, A.M. (2018): Landscapes that work for biodiversity and people. – Science 362(6412): eaau6020.
https://doi.org/10.1126/science.aau6020
Kure, H. (2004): Hanging on the World Tree: Man and cosmos in Old Norse mythic poetry. – In: Andrén, A., Jennbert, K., Raudvere, C. Old Norse Religion in Long-Term Perspectives: Origins, Changes & Interactions. Nordic Academic Press.
Lahood, G. (2010): Relational Spirituality Relational Spirituality, Part 1 Paradise Unbound: Cosmic Hybridity adise Unbound: Cosmic Hybridity and Spiritual Narcissism in the “One Truth” of New Age Transpersonalism. – International Journal of Transpersonal Studies 29(1): 31-57.
https://doi.org/10.24972/ijts.2010.29.1.31
Leroux, S.J., Krawchuk, M.A., Schmiegelow, F., Cumming, S.G., Lisgo, K., Anderson, L.G., Petkova, M. (2010): Global protected areas and IUCN designations: Do the categories match the conditions? – Biological Conservation 143: 609-616. https://doi.org/10.1016/j.biocon.2009.11.018
Lev, E. (2006): Ethno-diversity within current ethno-pharmacology as part of Israeli traditional medicine--a review. – Journal of Ethnobiology and Ethnomedicine 2:4. https://doi.org/10.1186/1746-4269-2-4
Li, C. (2014): The Confucian Conception of Freedom. – Philosophy East and West 64(4): 902-919. https://doi.org/10.1353/pew.2014.0066
Llamazares, A.M., Sarasola, C.M. (2004): Main Sacred Plants in South America. – In: Sarasola, C.M. El lenguaje de los dioses: arte, chamanismo y cosmovisión indígena en Sudamérica. Biblos.
Maffei, L., Masullo, M., Toma, R. A., Jacazzi, D. (2019): The Role of Cloisters in Historical Cities. – Proceedings of the International Conference on Utopian & Sacred Architecture Studies 2(3).
https://doi.org/10.21625/resourceedings.v2i3.634
Mahanty, D. S., Mazumder, S. (2023): Sacred Groves as the Source of Local Medicinal Plants and Sites of Biodiversity Conservation in North 24 Parganas, West Bengal. – International Journal of Plant and Environment 9(3): 237-250.
https://doi.org/10.18811/ijpen.v9i03.07
Makeham, J. (2003): New Confucianism: A Critical Examination. – Palgrave Macmillan, New York. https://doi.org/10.1057/9781403982414
McClure, J., Collins, R. (1999): The Ecclesiastical History of the English People. – Oxford University Press, Oxford.
Meena, A., Bidalia, A., Hanief, M., Dinakaran, J., Rao, K.S. (2019): Assessment of above- and belowground carbon pools in a semi-arid forest ecosystem of Delhi, India. – Ecological Processes 8:8.
https://doi.org/10.1186/s13717-019-0163-y
Metwaly, A.M., Ghoneim, M.M., Eissa, I.H., Elsehemy, I.A., Mostafa, A.E., Hegazy, M.M., Afifi, W.M., Dou, D. (2021): Traditional ancient Egyptian medicine: A review. – Saudi Journal of Biological Sciences 28(10): 5823-5832.
https://doi.org/10.1016/j.sjbs.2021.06.044
Miles, M. (2016): Birds around the Temple: Constructing a Sacred Environment. – In: McInerney, J., Sluiter, I. Valuing Landscape in Classical Antiquity: Natural Environment and Cultural Imagination. Brill, Leiden.
https://doi.org/10.1163/9789004319714_008
Moselle, B.R. (2015): The symbolic and theological significance of the olive tree in the ancient Near East and in the Hebrew scriptures. – PhD. thesis, University of Pretoria, Australia.
Nadeau, R.L. (1996): Dimensions of sacred space in Japanese popular culture. – Intercultural Communication Studies 2: 109-113.
Niklasson, M., Zaekrisson, O., Ostlund, L. (1994): A dendroecological reconstruction of use by Saami of Scots Pine (Pinus sylvestris L.) inner bark over the last 350 years at Sädvajaure, N. Sweden. – Vegetation History and Archaeobotany 3: 183-190.
https://doi.org/10.1007/BF00202025
Oelschlaeger, M. (2014): Deep Ecology and the Future of the Wild in the Anthropocene. – The Trumpeter 30(2): 231-246.
Ogden, D. (2010): A Companion to Greek Religion. – John Wiley & Sons.
Omura, H. (2004): Trees, forests and religion in Japan. – Mountain Research and Development 24(2): 179-182.
https://doi.org/10.1659/0276-4741(2004)024[0179:TFARIJ]2.0.CO;2
Ormsby, A. (2013): Analysis of Local Attitudes Toward the Sacred Groves of Meghalaya and Karnataka, India. – Conservation & Society 11(2): 187-197.
https://doi.org/10.4103/0972-4923.115722
Palfreyman, S. R. (2022): Latter-Day Saint Roots in the American Forest: Joseph Smith’s Restoration Visions in Their Environmental Context. – Religions 13: 232. https://doi.org/10.3390/rel13030232
Pan, Y. (2003): Environmental Culture and National Revival. – Ministry of Ecology and Environment of the People’s Republic of China, Beijing.
Pandey, D., Pandey, V.C. (2016): Sacred plants from ancient to modern era: Traditional worshipping towards plants conservation. – Tropical Plant Research 3(1): 136-141.
Pasek, Z., Dyczewska, A. (2012): Man and Nature. A New Project on New Spirituality. –Problems of Sustainable Development 7(2): 67-76.
Peattie, D.C. (2007): A Natural History of North American Trees. – Houghton Mifflin Harcourt.
Pedley, J. (2005): Sanctuaries and the Sacred in the Ancient Greek World. – Cambridge University Press.
Phillips, F.-K. (2016): Intellectual Property Rights in Traditional Knowledge: Enabler of Sustainable Development. – Utrecht Journal of International and European Law 32(83). https://doi.org/10.5334/ujiel.283
Pradhan, A., Mishra, S.P., Behera, N. (2016): Species diversity and biomass carbon analysis of the tree layer in a sacred natural forest patch from Western Odisha. – International Journal of Environmental Sciences 7(2): 113-122.
Protopapadakis, E. D. (2009): Supernatural Will and Organic Unity in Process: From Spinoza’s Naturalistic Pantheism to Arne Naess’ New Age Ecosophy T and Environmental Ethics. – In: Arabatzis, G. Studies on Supernaturalism. Logos.
Pungetti, G., Oviedo, G., Hooke, D. (2012): Sacred Species and Sites: Advances in Biocultural Conservation. – Cambridge University Press, Cambridge.
https://doi.org/10.1017/CBO9781139030717
Rüpke, J. (2007): Roman Religion – Religions of Rome. – In: Rüpke, J. A Companion to Roman Religion. Blackwell Publishing Ltd.
https://doi.org/10.1002/9780470690970
Russell, P. (1984): Awakening Earth: Our Next Evolutionary Leap. – Ark, London.
SCBD (Secretariat of the Convention on Biological Diversity). (2022): Decision adopted by the conference of the parties to the convention on biological diversity. – Conference of the Parties to the Convention on Biological Doversity, Montreal, Canada.
Selin, H. (2003): Nature Across Cultures: Views of Nature and the Environment in Non-Western Cultures. – Springer, Dordrecht.
https://doi.org/10.1007/978-94-017-0149-5
Setiawan, E., Sukesi, K., Hidayat, K., Yuliati, Y. (2021): Conservation of Natural Resource Management in the Buffer Village Community of Alas Purwo Banyuwangi National Park East Java Indonesia Based on Local Wisdom. – Local Wisdom 13(1): 100-111.
https://doi.org/10.26905/lw.v13i1.5109
Shipley, G.P., Kindscher, K. (2016): Evidence for the Paleoethnobotany of the Neanderthal: A Review of the Literature. – Scientifica 8927654.
https://doi.org/10.1155/2016/8927654
Singh, S., Bhat, J. A., Malik, Z. A., Youssouf, M., Bussmann, R. W., Kunwar, R. M. (2019): Sacred Groves in Western Himalaya, India: Community-Managed Nature Refuges for Conservation of Biodiversity and Culture. – Ethnobotany Research and Applications 18: 1-21.
https://doi.org/10.32859/era.18.15.1-21
Singh, S., Youssouf, M., Malik, Z., A., Bussmann, W. (2017): Sacred Groves: Myths, Beliefs, and Biodiversity Conservation—A Case Study from Western Himalaya, India. – International Journal of Ecology 3828609.
https://doi.org/10.1155/2017/3828609
Spagnoli, F., Nigro, L. (2018): Pomegranate (Punica granatum L.) from Motya and its deepest oriental roots. – Vicino Oriente 22: 49-90.
https://doi.org/10.53131/VO2724-587X2018_4
Sponsel, L.E., Natadecha-Sponsel, P. (1993): The potential contribution of Buddhism in developing an environmental ethic for the conservation of biodiversity. – In: Hamilton, L.S. Ethics, Religion, and Biodiversity. White Horse Press, Cambridge, U.K.
Stengers, I. (2015): Accepting the reality of Gaia: A fundamental shift? – In: Hamilton C., Gemenne, F., Bonneuil, C. The Anthropocene and the Global Environmental Crisis: Rethinking modernity in a new epoch. Routledge.
https://doi.org/10.4324/9781315743424-11
Stutley, M. (1985): The Illustrated dictionary of Hindu iconography. – Routledge Kegan and Paul, New Delhi.
Šutova, N. (2012): The Main Pre-Christian Gods of the Udmurts and Sacred Places Surrounding the Udmurt Village Nižnie Juraši. – In: Frog, Siikala, A.-L., Stepanova, E. Mythic Discourses: Studies in Uralic Traditions. Suomalaisen Kirjallisuuden Seura.
Swearer, D.K. (1998): Buddhism and ecology: challenge and promise. – Earth Ethics 10(1): 19-22.
Tanyanyiwa, V.I., Chikwanha, M. (2011): The Role of Indigenious Knowledge Systems in the Management of Forest Resources in Mugabe Area, Masvingo, Zimbabwe. – Journal of Sustainable Development in Africa 13(3): 132-149.
Timothy, D. J., Conover, P. J. (2006): Nature religion, self-spirituality and New Age tourism. – In: Timothy, D., Olsen, D. Tourism, Religion and Spiritual Journeys. Routledge, London.
https://doi.org/10.4324/9780203001073
Tucker, J. (2002): New Age Religion and the Cult of the Self. – Society 39: 46-51. https://doi.org/10.1007/BF02717528
Tucker, M. E. (2020): Confucian Cosmology and Ecological Ethics: Qi, Li, and the Role of the Human. – In: Mickey, S., Tucker, M. E., Grim, J. Living Earth Community: Multiple Ways of Being and Knowing. Open Book Publishers. Cambridge, UK. https://doi.org/10.11647/OBP.0186.09
Tura, T.T., Soromess, T., Argaw, M., Leta, S. (2017): Holy Hills Role in Biodiversity Conservation and Mountain Management: Implication of Multi-Purpose Ethiopian Orthodox Tewahido Church in Sustainable Mountain Conservation. – Journal of Biodiversity & Endangered Species 5(2).
Turgut, M. (2019): The Using of Trees in Hittite Rituals. – International Journal of Agriculture, Forestry and Life Science 3(1): 22-30.
UNEP–WCMC. (2021): Protected Planet Report 2020: Tracking Progress Towards Global Targets for Protected and Conserved Areas. – United Nations Environment Programme 2021.
UNEP–WCMC. (2024): World database on protected areas. www.unep-wcmc.org/wdpa/. Viewed March 2024.
Upton, D. (2005): What the Mormon Cultural Landscape Can Teach Us. – Oxford University Press.
Verschuuren, B. (2010): Arguments for developing biocultural conservation approaches for sacred natural sites. – In: Verschuuren, B., McNeely, J., Oviedo, G., Wild, R. Sacred Natural Sites: Conserving Nature and Culture. Routledge, London.
Waldron, A. (1998): Religious revivals in Communist China. – Orbis 42(2): 325-334. https://doi.org/10.1016/S0030-4387(98)90009-6
Walker, P. (2014): Of Gardens and Prosperity: Toward an Inspired Land Ethic. – Worldwiews 18: 77-98. https://doi.org/10.1163/15685357-01801002
Wallace, M.I. (2005): Christianity And Nature Symbolism. – Continuum, London.
Watson, J.E.M., Venter, O. (2017): A global plan for nature conservation. – Nature 550: 48-49. https://doi.org/10.1038/nature24144
Weiming, T. (2017): Ecological Implications of Confucian Humanism, – In: Clugston, R., Holt, S. Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
Weixiang, D. (2009): Destiny and heavenly ordinances: Two perspectives on the relationship between Heaven and human beings in Confucianism. – Frontiers of Philosophy in China 4(1): 13-37.
https://doi.org/10.1007/s11466-009-0002-9
Wessing, R. (1999): The sacred grove: founders and the owners of the forest in West Java, Indonesia. – In: Bahuchet, S., Bley, D., Pagezy, H., Vernazza-Light, N. (eds.) L’homme et la forêt tropicale. Travaux de la Société d’Écologie Humaine.
Wessinger, C., deChant, D., Ashcraft, W. M. (2006): Theosophy, New Thought, and New Age Movements. – The encyclopedia of women and religion in North America 2: 753-767.
Williams, J.N. (2013): Humans and biodiversity: population and demographic trends in the hotspots. – Population and Environment 34(4): 510-523.
https://doi.org/10.1007/s11111-012-0175-3
Yang, S., Liu, J., Winterbottom, D. (2023): Analysis of the Dong bao Ye as sacred landscape and its Putative therapeutic mechanisms. – Health and Place 83: 103102. https://doi.org/10.1016/j.healthplace.2023.103102
Yijie, T. (1991): Confucianism, Buddhism, Daoism, Christianity and Chinese Cultures. – The Council for Research in Values and Philosophy, Washington, D.C.
Yu, J. (2011): Is Chinese Cosmology Metaphysics? – Journal of East-West Thought 1(1): 137-150.
Yum, J. O. (1988): The impact of Confucianism on interpersonal relationships and communication patterns in east Asia. – Communication Monographs 55(4): 374-388. https://doi.org/10.1080/03637758809376178
Zannini, P., Frascaroli, F., Nascimbene, J., Persico, A., Halley, J.M., Stara, K., Midolo, G., Chiarucci, A. (2021): Sacred natural sites and biodiversity conservation: a systematic review. – Biodiversity and Conservation 30(13): 3747-3762. https://doi.org/10.1007/s10531-021-02296-3
Zeller, B. E. (2011): New Religious Movements and Science. – Nova Religio: The Journal of Alternative and Emergent Religions 14(4): 4-10.
Zhang, Y., Wu, Z. (2015): The reproduction of heritage in a Chinese village: whose heritage, whose pasts? – International Journal Heritage 22(3): 228-241. https://doi.org/10.1080/13527258.2015.1114505
Zhou, W., Zheng, B., Zhang, Z., Song, Z., Duan, W. (2021): The role of eco-tourism in ecological conservation in giant panda nature reserve. – Journal of Environmental Management 295: 113077. https://doi.org/10.1016/j.jenvman.2021.113077
##submission.downloads##
Megjelent
Hogyan kell idézni
Folyóirat szám
Rovat
License
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Az OTS cikkeire a Creative Commons Attribution-NonCommercial-NoDerivates 4.0 International Licenses Copyright Terms szabályozása érvényes.
