The Symbiosis of Sacred Space and Secular Experience-Reflecting on Ethnographic Filming

Based on the experience of ethnographic filming,this article outlines the dynamic process of the protection and development of Baima Tibetan traditional villages with the help of iconic descriptions of Baima Tibetans’daily lives and sacrificial activities,and explores how Baima Tibetans inherit their culture while adapting to social development with imagery means during rural revitalization,and how the locals integrate sacred space and secular experience in order to construct their own cultural symbols for the sake of embracing the new era.As far as anthropology-ethnographic descriptions of embodiment are concerned,traditional text research has limitations.In comparison,video graphic anthropology has natural advantages.Its advantages not only lie in the means of images,but also lie in the ability to connect the“sense of things”,mind and nature,realizing the interaction between mind and things,and mentality and object.The visual ethnography is an important research method for anthropological research to enter the world of his other.This is also an important way to describe the integration and symbiosis of local subjectivity,local sacred space,and secular experience.

Study on Mosuo's Sacred Natural Sites of Mountainous Forest and Protection of Biological Diversity in Yongning-Lugu Lake Area

With Mosuo's sacred natural sites of mountainous forest in Yongning-Lugu Lake area as the research subject,by using the method of ecology,the vegetation type in this area was initially identified.The control sample plot of the same vegetation type at similar altitude and in similar soil condition would be selected and compared with the sample plot in sacred natural sites at length,so as to quantitatively analyze the protection of biological diversity in the perspective of ecological system.It showed that under the circumstance of the damage of ecological environment,complete natural vertical pattern was preserved thanks to sacred natural sites of mountainous forest established by reason of traditional religion and culture.The results of research and quantitative analysis showed that compared with the control sample plot of the same vegetation type,sacred natural sites were high in biological diversity and the species composition of plant community in sacred natural sites was closer to that of primitive forest.The result of quantitative analysis also indicated that sacred natural sites played a remarkable role in protecting vegetation and this protective function became more remarkable if the altitude was higher.And human were reminded to pay close attention to the preservation and protection function of sacred natural sites to natural ecological system at high altitude.

Carbon stock estimation for tree species of Sem Mukhem sacred forest in Garhwal Himalaya, India

Carbon stock estimation was conducted in tree species of Sem Mukhem sacred forest in district Tehri of Garhwal Himalaya, Uttara- khand, India. This forest is dedicated to Nagraj Devta and is dominated by tree species, including Quercus floribunda, Quercus semecarpifolia and Rhododendron arboreum. The highest values of below ground bio- mass density, total biomass density and total carbon density were （34.81±1.68） Mg·ha^-1, （168.26±9.04） Mg·ha^-1 and （84.13±4.18） Mg·ha^-1 for Pinus wallichiana. Overall values of total biomass density and total carbon density calculated were 1549.704 Mg·ha^-1 and 774.77 Mg·ha^-1 respectively. Total value of growing stock volume density for all species was 732.56 m3·ha^-1 and ranged from （144.97±11.98） m3·ha^-1 for Pinus wallichiana to （7.78±1.78） m3·ha^-1for Benthamidia capitata.

Differences in Tree Species Diversity and Soil Nutrient Status in a Tropical Sacred Forest Ecosystem on Niyamgiri Hill Range,Eastern Ghats,India

We have quantitatively analyzed the tree species diversity with respect to soil nutrient status in three sites of a sacred forest ecosystem of Niyamgiri hill range, Eastern Ghats, India. Extensive field surveys and sampling were conducted in 3 sites of the hill range： Site 1 Pterocarpus dominated forest （PTF） （19°40＇02.2＇＇ N and 83°21＇23.1＇＇ E）, Site 2 Mangifera dominated forest （MAF） （19°40＇02.8＇＇ N and 83°21＇40.8＇＇ E） and Site 3 Mixed forest （MIF） （19°36＇47.1＂ N and 83°21＇02.7＇＇ E）. A total of 28 families, 42 genera, 46 tree species, and 286 individual trees were recorded on an area of0.6 ha. Tree density varied between 470 and 49o individuals ha and average basal area between 3.16 and l0.04 m2 ha-1. Shannon Index （H＇） ranged from 2.34 to 4.53, Simpson＇s Index ranged from 0.07 to o.09, and equitability Index ranged from 0.7 to 1.34. The number of individuals was highest in the girth at breast height （GBH） class of 50-7o cm. The soil nutrient status of the three forest types was related to tree species diversity. The soil pH value of the three sites reflected the slightly acidic nature of the area. Species diversity was positively correlated with organic carbon and phosphorus and negatively with nitrogen, EC and pH. The results of the current study may be helpful to further develop a conservation planfor tree species in tropical sacred forest ecosystems.

Aboveground biomass and carbon stock in the largest sacred grove of Manipur,Northeast India

Aboveground biomass and carbon stock in the largest sacred grove of Manipur was estimated for trees with diameter [10 cm at 1.37 m height.The aboveground biomass,carbon stock,tree density and basal area of the sacred grove ranged from 962.94 to 1130.79 Mg ha;,481.47 to 565.40 Mg ha;C,1240 to 1320 stem ha;and79.43 to 90.64 m;ha;,respectively.Trees in diameter class of 30–40 cm contributed the highest proportion of aboveground biomass（22.50–33.73%）.The aboveground biomass and carbon stock in research area were higher than reported for many tropical and temperate forests,suggesting a role of spiritual forest conservation for carbon sink management.

The role of graveyards in species conservation and beta diversity:a vegetation appraisal of sacred habitats from Bannu,Pakistan

Graveyards or sacred groves are often places of natural vegetation protected by spiritual believers because of their sacred beliefs and indigenous culture.A study of graveyards was conducted to determine their role in species conservation,community formation,and associated indicators and species composition using multivariate statistical approaches.It was hypothesized that variations in the age of graveyards would give rise to diverse plant communities under the impact of various edaphic and climatic factors.Quantitative ecological techniques were applied to determine various phytosociological attributes.All the data were put in MS Excel for analysis in PCORD and CANOCO softwares for cluster analysis(CA),two-way cluster analysis(TWCA),indicator species analysis and canonical correspondence analysis.CA and TWCA through Sorenson distance measurements identified five major graveyard plant communities:(1)FicusBougainvillea-Chenopodium;(2)Acacia-Datura-Convolvulus;(3)Ziziphus-Vitex-Abutilon;(4)Acacia-Lantana-Salsola;and(5)Melia-Rhazya-Peganum.Species such as Capparis decidua,Herniaria hirsuta,Salvadora oliedes and Populus euphratica were only present inside graveyards rather than outside and advocate the role of graveyards in species conservation.The impact of different environmental and climatic variables plus the age of the graveyards were also assessed for comparison of plant communities and their respective indicator species.The results indicate that higher chlorine concentration,age of graveyards,low soil electrical conductivity,lower anthropogenic activities,higher nitrogen,calcium and magnesium concentrations in the soil,and sandy soils were the strong environmental variables playing a significant role in the formation of graveyard plant communities,their associated indicators and species distribution patterns.These results could further be utilized to evaluate the role of edaphic and climatic factors,indicator species and conservation management practices at a greater scale.

Relationship between age, size, fecundity and climatic factors in Panax wangianus an endangered medicinal plant in the sacred grove forest of North-East India

Panax wangianus （Syn. Panax pseudoginseng） S. C. Sun （Araliaceae） is a critically endangered, medicinal plant of North-East India. The objective of this study was to determine how plant size affects flowering phenology and to evaluate the effect of climatic factors on flowering, fruiting and seed production. Data on vegetative and repro- ductive characters were monitored from 2016 individuals of Panax wangianus population in Law Lyngdoh, Smit sacred grove in Nongkrem, Shillong, India. Leaflet area was measured by a planimeter. Size variables of both vegetative and reproductive traits in different age classes were measured. Climatic factors were recorded from 2007 to 2009. Age was recorded by counting the number of bud scale scars on the rhizome. Light intensity and relative humidity were measured using a photometer, LiCor Model LI-189 and thermohygrometer respectively. Different climatic variables are correlated with vegetative and reproductive phenological events. Statistical analysis revealed that a strong positive correlation was observed between the age versus vegetative and reproductive characters, except 1%–2% plants showed neoteny. Morphological variations were observed in natural conditions on the basis of the number of prong and carpellate conditions. Phenological status revealed that most of the individuals of the age class 35–50 years and above 50 years contributed the most to flowering, fruiting and seed production. Age class was significant to predict the size of the plant and its reproductive capacity. Climatic factors such as temperature, precipitation and relative humidity show synergistic effect on both the vegetative and reproductive phases in Panax wangianus in the undisturbed Nongkrem sacred grove. The color of flowers of P. wangianus also varied depending upon the sunlight intensity. Therefore, in the view of conservationand management, the age class of 35–50 years and above 50 years is the most important for population sustainability.

Sacred Natural Site and Regional Biodiversity Conservation in Xishuangbanna

Xishuangbanna is a multinational region and different ethnic groups have self-owned traditional ways of protecting biodiversity, represented by Dragon Moun-tain and Hil Cemetery, and Temple Forest. As population increases and economy develops, people’s consciousness of traditional culture is fading and both of the number and area of sacred natural sites underwent changes, undermining the role of sacred natural sites playing in biodiversity protection, especial y for species pro-tection and gene exchange.

The Contingent Valuation Method in Excavation/Preservation the Ancient Eleusinian Sacred Way in Greece

The aim of this study is to estimate externalities created round a cultural heritage preservation site.A research was conducted concerning the ruins of an ancient‘Sacred Way’(Iera Odos)located in Attica,Greece.The sample of the research was 200 citizens(interviewees).It is used the CVM(Contingent Valuation Method)and Logit model of the regression analysis.The preservation of cultural heritage is entailing excessive cost(paid by people through taxation)while is a source of additional income for both,the State and the people,due to tourism.Since the evaluation of this good cannot be in market terms,authors apply a modified version of the CVM(Contingent Valuation Method).The findings show there is strong evidence that at the 5%significance level,WTP(against WTA)is a better preferred course of action i.e.,leaving the ruins situation as it is,performing only the necessary remediation,proceeding with radical restoration.All statistical processing of answers,obtained through a properly designed/circulated questionnaire,was carried out by Logit model regression analysis.The model gave significant(at 0.05 levels)dependence of WTPar(Willingness to Participation)on preferred course of action(i.e.,leaving the ruins situation as is,performing only the necessary remediation,proceeding with radical restoration).

Traditional Ecological Knowledge, Sacred Groves and Conservation of Biodiversity in the Pachmarhi Biosphere Reserve of India

The sacred groves in the Pachmarhi Biosphere Reserve (PBR) of India were studied to understand the concept of traditional ecological and biodiversity conservation systems. A questionnaire survey was conducted in the selected villages of the PBR along with the survey of sacred groves. In 10 selected villages of the PBR 7 sacred groves were managed by Mawasi and 16 sacred groves by Gond tribal communities. Different deities were worshipped in the sacred groves and each grove was named after the deity dwelling in the respective sacred grove. A total of 19 such deities were recorded during the survey worshipped by the local people. In study area, various traditional customs associated with sacred groves were in practice. The sacred groves were rich in plant genetic diversity and were composed of many ethnobotanically useful species, including wild edible fruits, medicinal plants, fodder, fuelwood and timber yielding species. Given the importance of conservation of biodiversity and ecosystem attempts should be made to maintain the sanctity of sacred groves.

Biodiversity and ecological assessments of Indian sacred groves

Sacred groves are patches of forests preserved for their spiri- tual and religious significance. The practice gained relevance with the spread of agriculture that caused large-scale deforestation affecting bio- diversity and watersheds. Sacred groves may lose their prominence nowadays, but are still relevant in Indian rural landscapes inhabited by traditional communities. The recent rise of interest in this tradition encouraged scientific study that despite its pan-Indian distribution, focused on India＇s northeast, Western Ghats and east coast either for their global/regional importance or unique ecosystems. Most studies focused on flora, mainly angiosperms, and the faunal studies concentrated on vertebrates while lower life fomas were grossly neglected. Studies on ecosystem functioning are few although observations are available. Most studies attributed watershed protection values to sacred groves but hardly highlighted hydrological process or water yield in comparison with other land use types. The grove studies require diversification from a stereo- typed path and must move towards creating credible scientific foundations for conservation. Documentation should continue in unexplored areas but more work is needed on basic ecological functions and ecosystem dynamics to strengthen planning for scientifically sound sacred grove management.

Composition of forests and vegetation in the Kailash Sacred Landscape,Nepal

A total of 141 quadrats were sampled using stratified random sampling to study forest,environment and human interactions along an elevation gradient 1800 to 3665 m at the remote Kailash Sacred Landscape,Nepal.Eight forest types were identified,including Laurel-Oak to Rhododendron to Blue pine,comprising 191 species including 60 useful from 166 genera and 87 families.The environmental variables elevation,slope,and temperature were significant(p<0.001)in determining the composition and distribution of forest types.Records of large numbers of useful plants along with diverse forest and vegetation types suggest a strong association between the culture of local villages and nature conservation.Due to changes in climate,socio-culture and land-use,forest degradation is expected to accelerate,thus forcing government and indigenous community forest management measures to acknowledge human,cultural and environmental variables for sustainable forest management.

Integrated landscape approaches to building resilience and multifunctionality in the Kailash Sacred Landscape,China

Climate warming-induced rangeland degradation in arid and semiarid steppe imposes substantial threats to the livelihoods of people.But this dilemma can be solved by combining all sectors of agriculture,animal husbandry and tourism through their complementarity,i.e.by adopting integrated landscape ecosystem-based approaches.A number of experiences and lessons have been achieved in a specific sector for its successful development,but not in the multiple social,economic,and ecological systems.In this study,we use the perspective of integrated ecosystem management to strengthen crop-livestock integration and innovative livelihoods,and propose a multifunctional Kailash Landscape to activate the inter-linkage among agriculture,animal husbandry,and heritage pilgrimage/tourism in order to achieve multiple functions of the socio-ecological system.A case study of Kailash Sacred Landscape Conservation and Development Initiative in China was quantitatively and qualitatively analyzed by land use and land cover change and their consequences on multiple ecosystem services.Integrated landscape management was found to be effective in building resilience of socio-ecosystems by reducing the vulnerability of traditional agriculture in terms of improving crop production and animal husbandry.A multifunctional landscape is expected to be integrated and build a resilient sector complementarity including farming,pastorism,environmental and socioeconomic function.The analyses show that integrated landscape approaches provide an effective perspective for sustainable socio-economic development in this sacred landscape.The findings highlight the importance of landscape-scale ecosystem-based adaptation to environment change.

A Conversation About the Sacred in Art, From Kandinsky to the Present

The relationship between art and spiritual are explored by reviewing the published conversation, beginning with Kandinsky＇s On the Spiritual in Art, then viewing highlights from the classic text Art, Creativity and the Sacred and ending with excerpts from the journal Image. The ways in which art is similar to religion are discussed. Pertinent concepts are explored, with awareness of shifting definitions and application of these concepts. This conversation seems to present a consensus that there are aspects of art that overlap with the spiritual or religious. There is not, however, consensus on what these aspects are or their significance to society, as perspectives and understanding continue to change with growing complexities and multiple viewpoints within this interdisciplinary field. It does seem to bring into question the distinction between the spiritual and the secular.

Hobbes and Sacred History： Two Political Covenants and a Covenant for Salvation

Hobbes asserts that political power no longer needs to be founded on religious charisma （as argued by Machiavellians and libertines）, because this power can be justified only by covenant, that is by the consent of people deciding voluntarily, on the basis of an utilitaristic calculation of benefits, to subject themselves to a sovereign. In the sections of Elements of law natural and politic, De cive and Leviathan dedicated to religion, Hobbes demonstrates that the sacred history corroborates his political theory. He uses skilfully chosen literal quotations to demonstrate that the power of Abraham and Moses, who ruled over their people as divine lieutenants, and even that of Yahweh as king of Israel, were based on a special covenant. In Hobbes＇s reading, the figures of Moses and Christ no longer proceed as a pair, as in the cliche of the religious imposture theory： the figure of the prophet Moses is strongly politicised, whereas Christ makes no new laws to administer earthly justice, but teaches the way of salvation. Religion loses the political centrality of a founding element of human society and is referred to an individual, internal and psychological dimension.

Rapid Ecological and Environmental Assessment of Osun Sacred Forest Grove, Southwestern Nigeria

Osun Sacred Forest Grove is a unique landscape that combines important environmental, biological and cultural features. We conducted a multifaceted rapid assessment to evaluate the conservation status of the grove eleven years after it was designated a World Heritage Site. We recorded a rich diversity, consisting of 2 rock types, 3 minerals, 88 plant species, 108 insect families and 4 mammal species. Our survey also enabled us document up to 40 cultural artifacts. However, the plants, small mammals and insects collected, in their role as indicator taxa, demonstrate that biodiversity decreases extending outward from the core area of the grove into the buffer and outside zones. In addition, the detection of heterotrophic bacteria and fungi from microbiological analyses in water samples of the Osun River which runs through the grove raises health concerns. Our findings lead us to recommend that efforts be stepped up to deter encroachment of the buffer and outside zones into the core area of the grove. Furthermore, careful repair of deteriorating cultural artifacts should be undertaken regularly, with the actions of visitors monitored adequately to prevent depletion of biodiversity and pollution of the environment.

Status quo and Major Causes of Traditional Sacred Natural Sites in Xishuangbanna Prefecture

In the research, sacred natural sites in the areas where Dai people, Hani people, Blang people and Zhuang people live mainly surveyed, covering 819 natural villages, 152 village committees and 31 towns. Presently, the area of sacred natural sites is only 1% of that in 1957 and the reduction of area is mainly caused by concept weakening, population increasing and economic development, as well as historical factors. Hence, it is recommended to strengthen management on sacred natural sites, in terms of formulating village rules or agreements and strengthening promotion.

Analysis of the Characters in The Sacred Book of the Werewolf

The Sacred Book of the Werewolf is a masterpiece of Russian postmodernism literature,which is filled with magic features,oriental and occidental religions,as well as cultural symbols.The author depicts a series of expressive characters in almost acerbic descriptions.Especially when the oriental elements in foxes from China encounter the occidental elements in wolves from the West;the collision of the two cultures is obvious,which portrays all living creatures during the end of the Soviet Union and Contemporary Russia.