Trust for Public Land’s Post

While cultural heritage is often a gateway to the past, there's something truly extraordinary about the endangered religious sites in the Carpathian Region. This research paper titled “ Endangered Religious Cultural Heritage Spatial Distribution, Tourism Design, and Heritage Narratives from a Protection and Enhancement Perspective in The Carpathian Region” sets out to represent and interpret this religious heritage through the art of storytelling, showcasing these places as "topoi" with distinctive identities. These wooden churches are not merely structures; they are the embodiment of ethnic minorities' cultural expressions, as evidenced by their unique construction techniques. Read more: https://lnkd.in/diUciN-w #IEREKPress #ARChive #CarpathianRegion #heritage #culturalsignificanes #researchpaper #preservation #enchantingjourney #woodenchurces #culturalheritage #sustainability #churches

Addressing the complex issues of authenticity, community involvement, and cultural significance in the reconstruction of religious buildings, emphasizing the importance of understanding why reconstruction is needed before determining how it should be done.

From religious sites to places of historical importance, here are some of the often overlooked places to visit in Monaco that embody the Principality's fascinating history and heritage. https://lnkd.in/d98uX7ZJ

FB Article: This article explores the intersection of time, history, and family enterprise, emphasizing the importance of understanding and valuing family heritage in shaping the present and future of family businesses. Learn more: https://buff.ly/4aY72gV #FamilyBusiness #Heritage #Legacy

North America’s Native nations reassert their sovereignty: ‘We are here’ https://lnkd.in/gZdwd4sD via @NatGeoMag  Across the continent, Indigenous peoples are methodically reasserting control over their land, laws, and how they live. Quannah Rose Chasinghorse, a groundbreaking Indigenous model, uses her fame to support her activism, reminding people “whose land you’re living on.” Native sovereignty, she says, is key to “defending my ways of life, trying to protect what’s left.” She is Hän Gwich’in and Sičangu/Oglala Lakota, but was born on Diné (Navajo) land in Arizona. When Native people talk about this work, they often use the word “sovereignty.” Typically, sovereignty means “self-rule.” But people like Masso and Martin mean more than that by the term. It stands for a vision of Native societies as autonomous cultures, part of the modern world but rooted in their own long-standing values, working as equal partners with nontribal governments at every level. “The closest English term that I know to what we mean by sovereignty is ‘self-actualization,’ ” said Leroy Little Bear of the Kainai (Blood). An emeritus law professor at the University of Lethbridge, Little Bear played a key role in the enshrinement of Indigenous rights in the Canadian Constitution in 1982. “Sovereignty is having access to all of ourselves.” Much as African American activists pushed civil rights through litigation and legislation that built incrementally, Native nations have pushed to regain sovereignty methodically—one lawsuit, one negotiation, one law, one program at a time. More than 42 percent of the officially recognized tribes in the United States have no federally or state-recognized reservation, and the reservations of tribes that possess them are a tiny fraction of what they had in the past. If there’s a single beginning for the turnaround in Native America, it may be the passage of the Indian Self-Determination Act in 1975. Pushed through by a wave of Indigenous activism, it created mechanisms for tribes to establish and, most important, direct their own programs. “Sovereignty is at the basis of everything we do,” Sue Folsom, the cultural project manager for the nation, told me. Folsom supervised the development of the new cultural center, which opened last year. One of its most prominent exhibits treats the contentious history of the Chahta and the U.S. government. It’s called “Protecting Our Sovereignty.”  Bringing buffalo back “It’s a keystone for our culture, our songs, our stories, our ceremonies—they are all connected to that animal.” Like corn for the Haudenosaunee, buffalo to the Siksikaitsitapi are a source of identity even more than they are food. A landscape with buffalo was Siksikaitsitapi space, warm and inviting.

The history of colonization has not only displaced our people but also forced us into spaces that have systematically erased our cultural identity and dignity. These colonial structures, both physical and societal, have long imposed harm and hindered our right to self-determination. Squeezing our traditions into spaces not designed for or by us perpetuates a legacy of colonialism. It is time for a profound shift. The Indigenous Gathering Place at the Confluence is not just a physical space; it will be a purpose-built gathering place that is designed, led, and governed by Indigenous people. It is crucial to have sacred spaces that genuinely reflect and respect our cultural practices and are suitable for our ceremonies and protocols. We need sacred spaces where our community feels safe and supported, spaces that facilitate healing and the reclamation of our autonomy, culture, and identity, which have been suppressed for too long. As we work towards this vision, it is crucial that our community and allies understand the importance of creating spaces that are truly led by and for Indigenous Peoples. The Indigenous Gathering Place at the Confluence is more than a project; it is a vital initiative to reclaim and honour our sacred traditions, culture, and history in a space designed with the deepest respect for our ceremonies and protocols. #IndigenousRights #CulturalReclamation #Healing #SelfDetermination

A North American who likes to admire old cloisters doesn't strictly need to go to Europe. More conveniently, he could visit the Met Cloisters in New York, or access the Isabella Stewart Gardner Museum in Boston. Or, else, the cloister of the St. Bernard de Clairvaux Church at Miami in Florida. Nonetheless, stone by stone, those buildings were imported from France or Spain and recomposed there, to exemplify a Middle Ages preceding the discovery of the Americas by the Europeans. Really, is there no “local” alternative? Indeed, it would be enough to go further south, or to Latin America, to find it quite easily, even if obviously those cloisters are later than the exploit of the famed navigator Christopher Columbus. Below, from left to right and top to bottom, four relevant pictures: a Romanesque covered walkway with central open-air garden at The Cloisters, a branch of the Metropolitan Museum of Art in Manhattan, New York; the cloister with garden of the Mission Santa Barbara, in California, founded in 1786; the Renaissance cloister of the Monastery and Church of San Juan Bautista, at Coyoacán in Mexico City, dating back approximately to 1552; the Baroque cloister of the Convent and Church of São Francisco, Salvador, Bahia, Brazil, built in the 18th century (photo by Marco Ramerini). In reality, especially in Latin America, there is no shortage of cloisters. This not only reflects a historical spread of monastic orders, but also a difference in Christian architecture between Catholic and predominantly Protestant areas. Despite its neutral meditative function, the structure of the cloister belongs above all to the former area. This, evidently, before the modern development of a secular tourism, generally indifferent to religious differences. At most, paying attention to cultural ones, and of course to an artistic value.

A brilliant and thought evoking article that is worth reading.

In an increasingly secular Europe, it is remarkable how important its citizens view our amazing patrimony of religious heritage - interesting article by Future for Religious Heritage “For 86% of Europeans, religious heritage is a highly valued asset for their local community. The top two reasons were that these places are a key part of their local identity (50%) and an attractive element of their cultural landscape (36%)… “Europe has over 500,000 religious buildings, including churches, synagogues, mosques, chapels, monasteries and other places of worship. These places often house priceless collections of art, historic artefacts and centuries-old archives, and are home to rich cultural traditions and heritage crafts that tell us about the history, culture and traditions of each European region. “In an increasingly secular Europe, it is remarkable how important its citizens view our amazing patrimony of religious heritage. This is a real boost to the many thousands of people who look after churches, synagogues, mosques, chapels, monasteries and other places of worship.” https://lnkd.in/e_BPgiG5

"In the history of Native Americans, the Significance of the bow and arrow is multifaceted and crucial. As a Weapon of War: The bow and arrow were once among the most important weapons of Native Americans in warfare and hunting. With their versatility and effectiveness, bows and arrows helped them hunt animals, protect their territories, and defend against attacks from enemy forces. Tool for Survival: The bow and arrow were not only weapons but also essential tools in the daily life of Native Americans. They were used for hunting, gathering food, and providing sustenance for families and communities. Cultural Icon: The bow and arrow are often seen as symbols of talent, strength, and agility among Native Americans. They are an integral part of cultural heritage, representing pride and the longstanding tradition of archery within the tribes. Religious Beliefs and Festivals: In some Native American cultures, bows and arrows may play a role in religious ceremonies, festivals, and rituals. They may be considered a part of worship ceremonies or used in traditional archery competitions and games. Technical and Artistic Endeavors: Crafting and using bows and arrows require intricate technical and artistic skills. Bow-making is often considered a traditional art, passed down from generation to generation, playing a role in maintaining and developing the artistic and craft heritage of the tribes. In summary, the bow and arrow are not just weapons or tools but also symbols and expressions of the culture, traditions, and artistry of Native Americans."