Wish you were here? Building on Aotearoa's sacred land in the age of colonisation and overtourism.

<p><b>In 1887 Te Heuheu Tūkino IV Horonuku, paramount chief of Ngāti Tūwharetoa gave the peaks of Tongariro, Ngauruhoe and Ruapehu as a tuku (gift with reciprocal obligations) to the Crown. From this tuku, a joint management of the worlds fourth national park was imagined but did not eventuate. The Tongariro National Park has been run by the Crown with little Māori voice for over a hundred years.</b></p> <p>Today over 142,000 people complete the Tongariro Alpine Crossing (TAC) each year. This number of people, many with uninformed notions of what is acceptable behaviour, affect the environment and the mauri (spiritual essence) of the maunga (mountain). The arrival of Covid-19 closed Aotearoa’s borders to tourists. The sudden decrease in numbers prompted calls to rethink our nation’s approach to tourism and how we value our wild spaces.</p> <p>Overtourism and colonisation are significant issues for Tongariro National Park. This thesis asks how architecture on the TAC can reduce the negative impacts of colonisation and overtourism, and provide a platform on which wider progress can begin.</p> <p>This thesis draws on literature, site observations and expert stakeholders using a ‘research-through-design’ methodology to create a series of architectural outcomes within the park. A theoretical framework was developed concurrently to ensure that the overarching goals of decolonisation and mitigation of overtourism were achieved as visitors complete the TAC.</p> <p>Through this thesis, six architectural interventions were created; some new, and some replacing existing infrastructure. I explore how each intervention responded to the effects of overtourism and colonisation, both as a singular intervention and as part of a larger scheme.</p>

Wish you were here? Building on Aotearoa's sacred land in the age of colonisation and overtourism.

<p><b>In 1887 Te Heuheu Tūkino IV Horonuku, paramount chief of Ngāti Tūwharetoa gave the peaks of Tongariro, Ngauruhoe and Ruapehu as a tuku (gift with reciprocal obligations) to the Crown. From this tuku, a joint management of the worlds fourth national park was imagined but did not eventuate. The Tongariro National Park has been run by the Crown with little Māori voice for over a hundred years.</b></p> <p>Today over 142,000 people complete the Tongariro Alpine Crossing (TAC) each year. This number of people, many with uninformed notions of what is acceptable behaviour, affect the environment and the mauri (spiritual essence) of the maunga (mountain). The arrival of Covid-19 closed Aotearoa’s borders to tourists. The sudden decrease in numbers prompted calls to rethink our nation’s approach to tourism and how we value our wild spaces.</p> <p>Overtourism and colonisation are significant issues for Tongariro National Park. This thesis asks how architecture on the TAC can reduce the negative impacts of colonisation and overtourism, and provide a platform on which wider progress can begin.</p> <p>This thesis draws on literature, site observations and expert stakeholders using a ‘research-through-design’ methodology to create a series of architectural outcomes within the park. A theoretical framework was developed concurrently to ensure that the overarching goals of decolonisation and mitigation of overtourism were achieved as visitors complete the TAC.</p> <p>Through this thesis, six architectural interventions were created; some new, and some replacing existing infrastructure. I explore how each intervention responded to the effects of overtourism and colonisation, both as a singular intervention and as part of a larger scheme.</p>

Liturgical Inculturation: Decolonization or Decolonialization? Examining Misa ng Bayang Pilipino

Roman Catholic eucharistic worship is steeped in Western traditions and law. Since Vatican II there has been permission for the inculturation of worship, including the Eucharist. This study will explore to what extent such inculturation is true decolonization while continuing to be a faux decolonialization. The thesis being tested here is that inculturation as a form of liturgical decolonization returns the “sacred land” or liturgical terrain—for example, language, architecture, vesture, music, and so forth—to various indigenous peoples, societies, and even countries. Such decolonizing, however, is not necessarily a decolonializing. The epistemic frameworks and European (even medieval) imagination foundational for the legal and theological frameworks that officially define Roman Catholic Eucharist are seldom if ever challenged, much less changed. The underlying question is whether Roman Catholic Eucharist can ever achieve true decolonialization.

Agricultural work on the sacred lands of Attica IV B.C. according to epigraphica

This article deals with the issue of carrying out agricultural work on the sacred lands of ancient Attica (Athens region) in the IV century B.C. The author relies on epigraphic sources, which are inscriptions on stone steles containing texts of lease agreements on sacred lands of the IV century B.C, and also uses information from ancient authors. The author also attracts scientific works of domestic and foreign authors devoted to the problem of agrarian relations in the ancient Greek polis. According to the author, the analysis and study of agricultural work on the territory of the sacred lands of Attica deserves a separate article, since the study of this issue makes it possible to more thoroughly consider agricultural relations in the Athenian polis of the IV century B.C, to present the meaning of sacred land ownership. In the first part of the article, the author analyzes the types and nature of agricultural work on sacred lands (temenos). The second part is devoted to the problem of responsibility of tenants and landlords for the performance of work on the territory of temenos. As a result, the author comes to certain conclusions. In the fourth century B.C, the sacred lands of Attica required special care after the end of the devastating actions of the Peloponnesian War. The temenos were at the disposal of the polis, with demes and religious unions as their landlords. The leasing of land made it possible to ensure the stable preservation of the land fund, to ensure the agricultural development of the temenos. Tenants (private individuals) were required to provide careful care for the leased land. At the same time, the author draws attention to the fact that in some cases the tenants were very well-known, wealthy citizens of the polis, for whom participation in the lease of sacred lands was a kind of liturgy. In such cases, it is difficult to determine who performed agricultural work on the leased land, most likely, it was special employees, whose work was paid by the tenant. At the same time, according to the epigraphica, there was no sublease.

Growing Black food on sacred land: Using Black liberation theology to imagine an alternative Black agrarian future

This article uses Black liberation theology (BLIBT) as a framework to theorize “the spirit” in the alternative food and sustainable agriculture movement. While BLIBT was formally named by theologian James Cone, it was born of the struggles of Black people in the United States who believed that God called Black people to be free, and God called Black preachers to preach Black liberation. I argue that Black liberation is a grounded vantage point to understand how some Black people might find freedom through food and agriculture. In the first potion of the paper, I make a claim for the importance of studying spirituality in agrarian and food spaces, whether or not a researcher is spiritually inclined. In the second portion of the paper, I delve deeper into Cone’s articulation of BLIBT, and explore how we might begin to theorize it as an agrarian mandate including: a call for an urgent food source, liberation of the individual Black body, community ownership of land, the spirit of Black religious spaces, an emphasis on land reparations, and the freedom to dream. I conclude with a call for why an attention to BLIBT is called for in our present moment.

The Plot of the Pilgrimage in the Latest Bashkir Prose

The article touches upon the study of the pilgrimage plot in the works of modern Bashkir prose writers, which is presented in two directions: visiting local shrines and Hajj to Mecca. Various existing forms of pilgrimage, as an integral part of many religions, continue to arouse the interest of both researchers and writers. The plot of the pilgrimage to the local sites in the trilogy of F. Galimov and the book of L.-A. Yakshibayeva has parallels with the religious traditions of the Muslims of Central Asia, where Sufism was one of the forms of Islam. The plot-forming element of the Hajj pilgrimage is the real geographical places of the sacred land that form the sacred space and connect the mortal world with the eternal in the minds of believers. The carefully thought-out integral composition of the story by T. Dayanova, and the novel by L.-A. Yakshibayeva includes events where the lives of the characters are intertwined with the fates of the characters of religious legends from the history and culture of Islam, which reveal the internal laws of the development of the main characters of the works and determine the role of Islam in human life.