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"Among the most striking and enigmatic objects of the Classic Maya are the chipped stone artifacts commonly referred to as eccentric flints. These have been the focus of research among Maya scholars for close to a century. Unfortunately, most elaborate eccentrics in museums and private collections were looted and thus are lacking in information about their archaeological context and dating. Therefore most remain as intricately elaborate, enigmatic artifacts, with their meaning, iconography, and objectives of manufacture and placement forever hidden from scholarship. This study focuses on a cache of nine eccentrics and three bifaces placed within the Rosalila structure at Copan, Honduras, and excavated in 1990. The nine are the largest and most elaborate set of eccentrics ever excavated in the Maya area, and because they required extraordinary skill, indicting their unusual importance, their manufacture is considered here in detail. Given that eccentrics were complex representations of Maya art, this study provides the interpretive iconographic context of elaborate eccentrics in Mesoamerica in general and of these nine eccentrics from the Rosalila cache in particular"--Amazon website
Learn to create altars and sacred spaces to bring magic into your daily life with The Book of Altars and Sacred Spaces.
What is the relationship between culture and human rights? Can the idea of cultural rights, which are predicated on the distinctiveness and exclusivity of a communitya (TM)s beliefs and traditions, be compatible with the concept of human rights, which are universal and a ~inherenta (TM) to all human beings? If we accept such compatibility, what is the actual content of cultural rights? Who are their beneficiaries: individuals, or peoples or groups as collective entities? And what precise obligations do cultural rights pose upon states or other actors in international law, or for the international community as a whole? International instruments on the protection of human rights do not provide self-evident answers to these questions. This book seeks to analyse these dilemmas and to assess the impact that they are having on international law and the development of a coherent category of cultural human rights.
This book focuses specifically on the experience and protection of indigenous, and particularly Sámi sacred sites in the Arctic. Sacred sites are being increasingly recognized as important reservoirs of Arctic cultural and biological diversity, as a means for the transmission of culture and identity, and a tool for the preservation of fragile northern social-ecological systems. Yet, legal protection of Arctic sacred sites and related policies are often still lacking or absent. It becomes increasingly difficult for site custodians in the Arctic to protect these ancient sites, due to disruptive changes, such as climate change, economic developments and infrastructural development. With contributions from Sámi and non-Sámi scholars from Arctic regions, this book provides new insights into our understanding of the significance and legal protection of sacred sites for Sámi of the Arctic. It examines the role of international human rights, environmental law, and longstanding customary law that uphold Arctic indigenous peoples’ rights in conservation, and their associated management systems. It also demonstrates the complex relationships between indigenous knowledge, cultural/spiritual values and belief systems and nature conservation. The book looks forward to providing guidelines for future research and practice for improved integration of the ethical, cultural and spiritual values of nature into law, policy, planning and management. As such, this book offers a contribution to upholding the sanctity of these sites, their cultural identity and the biodiversity associated with them.
Sacred Natural Sites are the world's oldest protected places. This book focuses on a wide spread of both iconic and lesser known examples such as sacred groves of the Western Ghats (India), Sagarmatha /Chomolongma (Mt Everest, Nepal, Tibet - and China), the Golden Mountains of Altai (Russia), Holy Island of Lindisfarne (UK) and the sacred lakes of the Niger Delta (Nigeria). The book illustrates that sacred natural sites, although often under threat, exist within and outside formally recognised protected areas, heritage sites. Sacred natural sites may well be some of the last strongholds for building resilient networks of connected landscapes. They also form important nodes for maintaining a dynamic socio-cultural fabric in the face of global change. The diverse authors bridge the gap between approaches to the conservation of cultural and biological diversity by taking into account cultural and spiritual values together with the socio-economic interests of the custodian communities and other relevant stakeholders.
Explores the creation of a garden sanctuary with practical advice on plant selection, color, creating pathways and gates, and sharing the space with wildlife.
The wisdom in this book will ignite the truth of your soul to speak. If you are seeking solace, answers or guidance, simply open this open to find the subject at hand to soothe and nurture.
Sacred places are not static entities but reveal a historical dynamic. This volume explores both the cultural developments that have shaped them and their varied multidimensional levels of significance.
Much previous literature on sacred natural sites has been written from a non-indigenous perspective. In contrast, this book facilitates a greater self-expression of indigenous perspectives regarding treatment of the sacred and its protection and governance in the face of threats from various forms of natural resource exploitation and development. It provides indigenous custodians the opportunity to explain how they view and treat the sacred through a written account that is available to a global audience. It thus illuminates similarities and differences of both definitions, interpretations and governance approaches regarding sacred natural phenomena and their conservation. The volume presents an international range of case studies, from the recent controversy of pipeline construction at Standing Rock, a sacred site for the Sioux people spanning North and South Dakota, to others located in Australia, Canada, East Timor, Hawaii, India, Mexico, Myanmar, Nigeria and the Philippines. Each chapter includes an analytical introduction and conclusion written by the editors to identify common themes, unique insights and key messages. The book is therefore a valuable teaching resource for students of indigenous studies, anthropology, religion, heritage, human rights and law, nature conservation and environmental protection. It will also be of great interest to professionals and NGOs concerned with nature and heritage conservation.
Sacred Sites, Sacred Places explores the concept of 'sacred' and what it means and implies to people in differing cultures. It looks at why people regard some parts of the land as special and why this ascription remains constant in some cultures and changes in others. Archaeologists, legislators and those involved in heritage management sometimes encounter conflict with local populations over sacred sites. With the aid of over 70 illustrations the book examines the extreme importance of such sacred places in all cultures and the necessity of accommodating those intimate beliefs which are such a vital part of ongoing cultural identity. Sacred Sites, Sacred Places therefore will be of help to those who wish to be non-destructive in their conservation and excavation practices. This book is unique in attempting to describe the belief systems surrounding the existence of sacred sites, and at the same time bringing such beliefs and practices into relationship with the practical problems of everyday heritage management. The geographical coverage of the book is exceptionally wide and its variety of contributors, including indigenous peoples, archaeologists and heritage professionals, is unrivalled in any other publication.