This study provides a concrete example of how foraging societies enculturate and transform the natural environment and, through the use of material objects, create sacred spaces and sites. Using ethnographic and ethnohistorical information about the Khanty of Siberia, Jordan shows the shortcomings of both interpretive and materialist anthropological theorizing about hunters and gatherers. He focuses on the rich and complex relationship between the symbolism of the Khanty, their material culture, and the bringing of meaning to physical places. His examination looks at the topic in both historical and contemporary contexts, and in scales from the core-periphery model of Russian colonialism to the portrait of a single yurt community. Jordan's work will be of importance to those studying cultural anthropology, archaeology, and comparative religion.
This study provides a concrete example of how foraging societies enculturate and transform the natural environment and, through the use of material objects, create sacred spaces and sites. Using ethnographic and ethnohistorical information about the Khanty of Siberia, Jordan shows the shortcomings of both interpretive and materialist anthropological theorizing about hunters and gatherers. He focuses on the rich and complex relationship between the symbolism of the Khanty, their material culture, and the bringing of meaning to physical places. His examination looks at the topic in both historical and contemporary contexts, and in scales from the core-periphery model of Russian colonialism to the portrait of a single yurt community. Jordan's work will be of importance to those studying cultural anthropology, archaeology, and comparative religion.
Social and behavioral scientists study religion or spirituality in various ways and have defined and approached the subject from different perspectives. In cultural anthropology and archaeology the understanding of what constitutes religion involves beliefs, oral traditions, practices and rituals, as well as the related material culture including artifacts, landscapes, structural features and visual representations like rock art. Researchers work to understand religious thoughts and actions that prompted their creation distinct from those created for economic, political, or social purposes. Rock art landscapes convey knowledge about sacred and spiritual ecology from generation to generation. Contributors to this global view detail how rock art can be employed to address issues regarding past dynamic interplays of religions and spiritual elements. Studies from a number of different cultural areas and time periods explore how rock art engages the emotions, materializes thoughts and actions and reflects religious organization as it intersects with sociopolitical cultural systems.
"Holy Landscape" is a term frequently used to describe a multidimensional phenomenon. What this actually comprises is hard to define. Precisely this question is addressed in this volume. The "holy landscape" depends on people's Weltanschauung and is influenced by their respective culture and ethos. It is not just a question of religious buildings and rituals, nor is a mere matter of explicating terms such as "pure" and "impure", magic and myths; it is about an expressive space in which the "ceremony and mood of rites and cults" take place. The contributions also deal with the emergence and continuing development of the term "holy landscape" and the changing expressions of religious mood.
From generation to generation, people experience their landscapes differently. Humans depend on their natural environment: it shapes their behavior while it is often felt that deities responsible for both natural benefits and natural calamities (such as droughts, famines, floods and landslides) need to be appeased. We presume that, in many societies, lakes, rivers, rocks, mountains, caves and groves were considered sacred. Individual sites and entire landscapes are often associated with divine actions, mythical heroes and etiological myths. Throughout human history, people have also felt the need to monumentalize their sacred landscape. But this is where the similarities end as different societies had very different understandings, believes and practices. The aim of this new thematic appraisal is to scrutinize carefully our evidence and rethink our methodologies in a multi-disciplinary approach. More than 30 papers investigate diverse sacred landscapes from the Iberian peninsula and Britain in the west to China in the east. They discuss how to interpret the intricate web of ciphers and symbols in the landscape and how people might have experienced it. We see the role of performance, ritual, orality, textuality and memory in people’s sacred landscapes. A diachronic view allows us to study how landscapes were ‘rewritten’, adapted and redefined in the course of time to suit new cultural, political and religious understandings, not to mention the impact of urbanism on people’s understandings. A key question is how was the landscape manipulated, transformed and monumentalized – especially the colossal investments in monumental architecture we see in certain socio-historic contexts or the creation of an alternative humanmade, seemingly ‘non-natural’ landscape, with perfectly astronomically aligned buildings that define a cosmological order? Sacred Landscapes therefore aims to analyze the complex links between landscape, ‘religiosity’ and society, developing a dialectic framework that explores sacred landscapes across the ancient world in a dynamic, holistic, contextual and historical perspective.
At the crossroads of community, territory, and the divine is the landscape of religion. This landscape is shaped by those who occupy it, or desire to occupy it, and their ideologies as much as their cosmologies. But equally important are those who pass through it, and the flow of ideas that travel through its connections. Sacred landscapes are cultural artefacts, rooted in natural phenomena, legends and myths from the deep past, shaped by ritual performance and perception. They evoke by definition a sense of timelessness and yet are constantly evolving, subject to the shifts of formal and informal agencies across the scales. The religious environment is here addressed in terms of landscape, geography, traffic and paths of connection and communication and their material manifestations. How was sacred movement etched into the landscape? What sorts of media were involved in creating a âe~sacredâe(tm) landscape? Which material culture helped connect communities across time and space? The contributions in this volume explore these questions in relation to specific case studies in the ancient world, spanning the Mediterranean from Asia Minor through Greece to the Italian peninsula, in a time frame ranging from the Early Iron Age to the High Imperial period. They open up new areas to consider when looking at the phenomenon of sacred landscapes and connectivities. Such questions reach out beyond antiquity âe" they reflect on our own views of urban and rural space, and the importance of religion for collective identities and territorial claims today.
How do people in different cultural worlds think about relationships with nature? How do religious ideas become formative of landscape? How can indigenous traditions inform current cultural debates? This book explores ways in which religious perceptions and cultural values affect our understandings of relationships with nature and our actions in and upon the environment. Drawing on sources in literature, sacred texts, intellectual history, oral traditions, rituals and anthropological practices, the authors speak of realities in and across world regions including Africa, India, Japan and the USA. Unwilling to reduce the power of symbolic, mythic and cosmological thought, the authors highlight the shifting, illusive and perplexing aspects of the relationship between cosmology and landscape. Examining the inter-penetration of religious, environmental, and economic realities, this book includes critically positioned voices of Indigenous people on the cultural politics of ecological recovery. The authors offer a significant contribution to contemporary debates in the study of religion, nature, indigeneity and the challenges to colonialism.
This book highlights emerging trends and new themes in South Asian history. It covers issues broadly related to religion, materiality and nature from differing perspectives and methods to offer a kaleidoscopic view of Indian history until the late eighteenth century. The essays in the volume focus on understanding questions of premodern religion, material culture processes and their spatial and environmental contexts through a study of networks of commodities and cultural and religious landscapes. From the early history of coastal regions such as Gujarat and Bengal to material networks of political culture, from temples and their connection with maritime trade to the importance of landscape in influencing temple-building, from regions considered peripheral to mainstream historiography to the development of religious sects, this collection of articles maps the diverse networks and connections across regions and time. The volume will be of great interest to scholars and researchers of history, archaeology, museum and heritage studies, religion, especially Hinduism, Sufism and Buddhism, and South Asian studies.
"This book examines three interlocking topics that are central to all archaeological and anthropological inquiry: the role of technology in human existence; the reproduction of social traditions; the factors that generate cultural diversity and change. The overall aim is to outline a new kind of approach for researching variability and transformation in human material culture, and the main argument is that these technological traditions exhibit heritable continuity: they consist of information stored in human brains and then passed onto others through social learning. Technological traditions can therefore be understood as manifestations of a complex transmission system, and applying this new perspective to human material culture builds on, but also largely transcends, much of the earlier work conducted by archaeologists and anthropologists into the significance, function and social meanings associated with tools, objects and vernacular architecture"--
