Suchergebnisse

This book introduces an innovative approach to sustainable and regenerative mountain development. Transdisciplinary to biophysical and biocultural scales, it provides answers to the "what, when, how, why, and where" that researchers question on mountains, including the most challenging" So What! Forwarding thinking in its treatment of core subjects, this decolonial, non-hegemonic volume inaugurates the Series with contributions of seasoned montologists, and invites the reader to an engaging excursion to ascend the rugged topography of paradigms, with the scaffolding hike of ambitious curiosity typical of mountain explorers. Chapter 8 is available open access under a Creative Commons Attribution 4.0 International License via link.springer.com.

1. Introductory remarks -- Part 1: The Pioneering Dimension -- 2. Mountain Studies and Research in the Eighteenth Century: The Contributions of Horace Bénédict de Saussure and Alexander von Humboldt to the Study of Mountains -- 3. Mountain Development Adventure: The Hillary Model behind the Hillary Medal -- 4. Historical and Contemporary Contributions of the "Climber-Scientist" to Mountain Geography -- Part 2: The Human Dimension -- 5. Geopolitical and Cultural Appropriations: 'Mountain' as a Social Construct -- 6. Human Diversity, Identities, and Indigeneity in Contrasting Mountain Landscapes -- 7. Mountain Landscapes as "Lifescapes": Sustaining Traditional Biocultural Heritage and Supporting Resilience in the Asia-Pacific Region -- 8. Urbanization and the Verticality of Rural–Urban Linkages in Mountains -- Part 3: The Physical Dimension -- 9. Trends of Land Use and Land Cover Change in Mountain Regions -- 10. Atmospheric Envelopes and Glacial Retreat -- 11. Mountain Landslides – An Overview of Common Types and Future Impacts -- 12. The Spiritual and Cultural Importance of Mountains -- 13. A Biocultural Ethic for Coinhabiting Mountainous Rivers -- 14. High Altitude Archaeology and the Anthropology of Sacred Mountains: 25 Years of Explorations and Diseminations -- Part 5: The Biogeographical Dimension -- 15. The Paleoecological View from the Mountains -- 16. Mountain Waterscapes: Geographies of Interactions, Transformations and Meanings -- 17. Biogeography of Knowledges in the Mountainous Anthropocene: Hybrid Conceptual and Practical Spaces within the GeoHumanities -- 18. Agrobiodiversity in Mountain Territories: Family Farming and the Challenges of Social-Environmental Changes -- Part 6: The Conservation Dimension -- 19. Construction of Disaster Risk in Mountain Systems and its Integrated Management -- 20. Population Movements, Colonization Trends and Amenity Migrants in Mountainscapes -- 21. Mountain Protected Areas and Ecotourism for Sustainable Development: A Case Study of Ecuador -- 22. Mountain Biosphere Reserves as Model Territories: Reconciling the Goals of Biological/Cultural Heritage Conservation and Development -- 23. World Heritage and Mountain Sites -- Part 7: The Epistemological Dimension -- 24. Ecosystem Services and Benefits of Nature to People: Global Change Pressures and Conflicts of Use in Mountainscapes -- 25. Metascientific Approaches to Montology -- 26. Terminology and Argot Woes in the Corpus of Mountain Geographies -- 27. Conclusion.

Machine generated contents note:pt. 1Geographies of Indigenous Revival and Conservation --Introduction. Whose Sacred Sites? Indigenous Political Use of Sacred Sites, Mythology, and Religion /Randall Borman --ch. 1Connecting Policy and Practice for the Conservation of Sacred Natural Sites /Gerard Verschoor --ch. 2Structural Changes in Latin American Spirituality: An Essay on the Geography of Religions /Axel Borsdorf --pt. 2Framing Sacred Sites in Indigenous Mindscapes --Introduction to Part 2. Framing Sacred Sites in Indigenous Mindscapes /Sarah Hitchner --ch. 3El Buen Vivir and "the Good Life": A South -- North Binary Perspective on the Indigenous, the Sacred, and Their Conservation /Larry M. Frolich --ch. 4Sacred Mountains: Sources of Indigenous Revival and Sustenance /Edwin Bernbaum --ch. 5Frozen Mummies and the Archaeology of High Mountains in the Construction of Andean Identity /Constanza Ceruti --ch. 6Sacred Sites and Changing Dimensions of Andean Indigenous Identities in Space and Time /Christoph Stadel --ch. 7National Park Service Approaches to Connecting Indigenous Cultural and Spiritual Values to Protected Places /Charles W. Smythe --pt. 3Case Studies --Introduction to Part 3. Case Studies /Sarah Hitchner --ch. 8Collaborative Archaeology as a Tool for Preserving Sacred Sites in the Cherokee Heartland /Benjamin A. Steere --ch. 9Biocultural Sacred Sites in Mexico /Geraldine Patrick Encina --ch. 10New Dimensions in the Territorial Conservation Management in Ecuador: A Brief Political View of Sacred Sites in Ecuador /Xavier Viteri --ch. 11Sustainability and Ethnobotanical Knowledge in the Peruvian Amazon: New Directions for Sacred Site Conservation and Indigenous Revival /Fernando Roca Alcazar --pt. 4Conclusion --Conclusion /John Schelhas.

Abstract:  The city of Quito, Ecuador, began working in 2000 to protect the ecologically fragile watershed area for its drinking water. In order to protect the Papallacta watershed, the independent Fund for the Conservation of Watersheds (FONAG) was launched to finance and manage economically sound sustainability projects in the area. FONAG is funded in part through start up grants from several organisations and a 1 per cent fee on all Quito water bills, but it has been unable to build an endowment sizeable enough to begin implementing conservation projects. We measure perceptions of the fund among Quito's university–based residents in two settings and evaluate the quality of the fund's proposed communication campaign based on existing communication theory. Further, we propose an adapted environmental education model based on a synthesis of existing theory and the empirical findings from our examination of the FONAG example. The Papallacta case study illuminates the potential strengths and weaknesses of the cultural ecology and political will of this type of collaborative sustainability project for addressing water problems in a developing country in a mountainous setting, centred around the themes of water conservation and sustainable development.

We seek to (re)construct a geocritical narrative for the essence of place, by (re)writing mountain specificities that imprint cultural traits on tropical and temperate Andean landscapes, creating a unique identity trilemma for the people of highland South America. We use onomastics as a study of mistaken individuality, with a poststructuralism approach to define 'the Andean' within humanistic geoecology; thus, we incorporate notions related to common phenotypic traits of 'Andeanity', together with cryptic, emergent properties of 'Andeaness' and mystic conditions of spirituality of 'Andeanitude', to produce a new trifecta of ecoregional building, with a challenging epistemology for 'Andean' as a biocultural heritage landscape informed from traditional knowledge, dialectically appropriated from the old and the young, the foreign and the native, and the original and the composed. Hence, the imagined, heterogeneous, and dynamic identity of Andean people is characterized as dynamic and evolving flow of the mountainscape. We argue that it is still adapting to frameworks of global environment change; hence, it is subjected to withering if not for certain biocultural microrefugia that keep Andean landscape memory alive. With a review of the hermeneutics of Andes, because of orthographic variants (c.f.: graphiosis) that incorporated Kichwa-based, Kañary-based or Mapudungun-based words in the hegemonic lexicon of colonial expansionism of Castilian terms, we argue for the inclusion of vernacular descriptors instead of Roman Sanctorum or Patriotic ephemerides utilized to name geographical features in Andean South America. A plea to restore vernacular descriptors with the original peoples' language uses, toponymy and onomatopoeia, brings political recognition and invigorates original communities' pride of their ancestral heritage to reinforce their wellbeing in biodiversity microrefugia. Switching from imperial, imposed names of colonialist geographies to vernacular words or other non-hegemonic locatives of (de) colonial scholarship will help find a better "sense of place" in the Andes and will increase the likelihood of survival and (re)generation of ancestral socio-ecological production Andean mountainscapes. ; Buscamos (re)construir una narrativa geocrítica para la esencia del paisaje al (re)escribir las especificidades de montaña que impriman atributos culturales en los paisajes andinos tropicales y templados, creando un trilema de identidad único para la gente de las tierras altas de América del Sur. Usamos la onomástica como un estudio de la individualidad errada con un enfoque post-estructuralista para definir "lo andino" dentro de la geoecología humanística; por lo tanto, incorporamos nociones relacionadas con los atributos fenotípicos de Andeanidad, junto con las propiedades crípticas emergentes de Andeancia y las condiciones místicas de espiritualidad de Andeanitud, para producir una nueva trifecta de construcción ecoregional, con una epistemología desafiante para el paisaje patrimonial biocultural basado en el conocimiento tradicional, apropiado dialécticamente de lo viejo a lo nuevo, de lo foráneo a lo nativo y de lo original a lo copiado. Por lo tanto, la dinámica identidad heterogénea imaginada de la gente andina está caracterizada por un flujo dinámico y evolutivo del paisaje montano. Argumentamos que la nomenclatura aún se adapta a marcos de cambio ambiental global; así, está aún sujeta a deterioro a no ser que ciertos microrefugios bioculturales puedan mantener la memoria del paisaje andino vivo. Con una revisión de la hermenéutica de Andes, debido a las variantes (c.f. grafiosis) que incorporaron palabras basadas en Kichwa, Kañary o Mapudungun en el léxico hegemónico del expansionismo colonial de los términos castellanos, apelamos a la inclusión de los descriptores vernáculos en vez del santoral romano y la efemérides patriótica utilizada para nombrar los atributos geográficos en la Sudamérica andina. Pedimos restaurar los descriptores vernáculos con el lenguaje usado por los pueblos originarios, su toponimia y onomatopeya, para atraer el reconocimiento político y para vigorizar el orgullo del patrimonio ancestral de las comunidades de montaña para refuerzo de su bienestar en los microrefugios bioculturales. Al cambiar los nombres impuestos por la geografía imperial colonial a las palabras vernáculas u otros locativos no hegemónicos de escolaridad decolonial, se ayudará a obtener un mejor 'sentido del lugar' en los Andes e incrementará la posibilidad de (super)vivencia y (re)generación de los paisajes productivos socioecológicos ancestrales andinos.