Con el 21,54 % de la diversidad colombiana de mamíferos contenida en menos del 1 % del territorio nacional continental, el Quindío es el departamento con la mayor diversidad de mamíferos por unidad ...de área en el país. El departamento está ubicado estratégicamente en el corazón de los Andes centrales de Colombia, uno de los llamados puntos calientes globales de biodiversidad, y su territorio hace parte del “Paisaje Cultural Cafetero”, reconocido como patrimonio de la humanidad. El Quindío incluye uno de los puntos de interconexión más importantes entre las cuencas de los ríos Cauca y Magdalena, en el famoso “Paso de los Quindos”, lo que lo ha convertido en epicentro de múltiples procesos históricos que han determinado diferentes etapas en la documentación de la biodiversidad andina en Colombia. En este estudio, se hace una compilación histórica de los eventos más relevantes asociados con la documentación de los mamíferos del Quindío, desde el registro paleontológico y su relación con depósitos arqueológicos y su representación en la excelsa orfebrería del arte precolombino Quimbaya, pasando por las crónicas de la ocupación española que contienen las primeras observaciones anecdóticas de mamíferos andinos y sus ambientes. Además, se hace referencia al rol del territorio quindiano como parte de la ruta de exploración científica en el siglo XIX y de las primeras expediciones sistemáticas de recolección museológica a principios del XX, destacándose las realizadas por el American Museum of Natural History (AMNH). Se resaltan también los aportes en la documentación mastozoológica de mamíferos hechos por instituciones nacionales en la segunda mitad del siglo XX y principios del XXI, y se incluyen anotaciones sobre el desarrollo de la mastozoología quindiana en el marco de la creación del Grupo de Estudios de Mamíferos Silvestres de la Universidad del Quindío (GEMS-UQ), y su consolidación y expansión taxonómica y geográfica a nivel departamental con el establecimiento de la Colección de Mamíferos de la Universidad del Quindío (CMUQ).
The network of roads, settlements and the distribution of the tumuli that constitute the unique cultural landscape of Central Anatolian are primary indicators of the determinacy of natural topography ...and water elements, as well as the spatial continuities that have been enduring since Antiquity. Ankara Tumuli can be defined within this framework as elements of a cultural landscape that has regional expanse. To properly evaluate the significance of the Ankara Tumuli visible in the city, they must not be viewed as merely isolated structures, but with careful consideration of their entire urban and regional context. Ankara Tumuli have been researched and documented since the end of the 19th century, with about twenty tumuli to the west of the city center being studied and excavated during the Republican era. Due to increasing urbanization after the 1950s, increasing numbers of tumuli in urban areas were either destroyed, or became forgotten as they lost their primary visual characteristics. Nevertheless, research conducted since the 2010s has used historical photographs and maps to recreate the original appearances of the tumuli, while documentary evidence has enabled previously unknown tumuli to be located. This study explores how Ankara tumuli were transformed from the 1930s due to urban development. This is the period within which, along with other environmental elements, the tumuli exhibited original formal features that can be seen and contribute to the today's urban spatial structures. The theoretical framework presented by the current landscape and conservation discourses; and exemplary cases of preserved tumulus areas; were therefore investigated in this context. Departing from the extracts, the transformation of tumulustopography- urbanscape relations was evaluated through a proposed urban experience route among the still visible Western Tumuli.
The protections for culture, natural environment and aesthetic are widely recognised as a part of sustainability. The cultural landscape were characterised by the traditional norms of the society and ...physical civilisation manifested in local wisdoms creating the traditional landscape and architecture. This study aimed to reconstruct the use of landscape as part of local culture representing the ancient Javanese civilization (9th to 15th century) in the Brantas River Basin. This study found how the Javanese cosmology was applied on a regional scale of space. According to the character of spatial use as well as its physical and social materials, the space of the ancient Javanese region consisted of three zones, namely: the Lower, Central and the Upper Zones. This findings was a model of local wisdom in the regional scale, as a counterpart of the contemporary notion of urban development that conceives the lanscape as a capital asset.
Global climate change and the accelerated melting of glaciers have raised concerns about the ability to manage ice-snow environments. Historically, human ancestors have mastered the ecological wisdom ...of working with ice-snow environments, but the phenomenon has not yet been articulated in cultural landscape methodologies that emphasize “nature-culture relevance”. The challenging living environment often compels indigenous people to form a strong bond with their surroundings, leading to the creation of long-term ecological wisdom through synergistic relationships with the environment. This ecological environment is conceptualized as a cognitive space in the form of the landscape, with which the aboriginal community norms and individual spirits continually interact. Such interactions generate numerous non-material cultural evidences, such as culture, art, religion, and other ideological aspects of the nation. These evidences symbolize the intellectual outcome of the relationship between humans and the landscape, and they create the “spiritual relevance” through personification and contextualization. The aim of the study is to explore the traditional ecological wisdom of the Inuit people who live in the harsh Arctic, and analyze the Inuit's interaction with the landscape through the lens of “associative cultural landscape”, and decode the survival experience that the Inuit have accumulated through their long-term synergy with the Arctic environment. The findings focus on the synergy between the Inuit and the ice-snow landscape, examining the knowledge and ecological wisdom that the Inuit acquire from the ice-snow landscape. Our goal is to develop a perspective of the ecological environment from the viewpoint of aboriginal people and establish a methodology, model, and framework for “associative cultural landscape” that incorporates ethnic non-material cultural evidences. From the results, a total of nine models for interpreting traditional Inuit ecological wisdom are generated based on the “diamond model” of “associative cultural landscape”, covering the transition from the physical landscape to a spiritual one and demonstrating the associative role of the landscape in stimulating potential spiritual cognitive abilities in humans.
Customary and traditional villages, also called vernacular cultural landscapes, are local settlement units whose inhabitants adhere to ancestral beliefs. It is important to conduct research on ...vernacular cultural landscapes in Indonesia, given the usual and concerning degradation of cultural landscapes. Different places have different cultures and different customary rules and habits. Each has its uniqueness and distinctiveness, so there is no one standardized approach or method that can be adapted to study the vernacular cultural landscape. Different places may require different research approaches or methods; even the same place if studied under a different topic or time frame, may also require a different approach or method. There are research approaches commonly used by the researcher of the vernacular cultural landscape, including phenomenology, narrative study, case study, grounded theory, and ethnography. This article will review one approach that can be an alternative for the researcher of the vernacular cultural landscape, namely Symbolic Interactionism. Symbolic Interactionism is an approach that can be effectively applied to study human groups, community life, and social interactions. Symbolic interactionism is able to reveal the relationships that occur naturally among members of the society, particularly the relationship between intangible symbols, rules, norms, and daily activities, with tangible things such as the formation of space, buildings, circulation, and other physical configurations.
•This article explores the use of heritage at winery cellar-doors.•Interviews were conducted with representatives of wineries in southern Australia.•Participants used various form of heritage to ...reinforce their branding.•Unscripted storytelling emerged as a key strategy for engaging with tourists.•Authenticity was emphasised as a means of competitive advantage.
The nature of the cellar-door experience varies between wineries and regions. While the literature has identified heritage, storytelling and authenticity as important concepts regarding interaction with tourists at the cellar-door, there is a need to understand how they are operationalised by winery staff, including their strategic objectives. This article aims to explore how New World wineries are using their heritage to engage with tourists at their cellar-doors. The approach is qualitative, based on long semi-structured phenomenological interviews with eleven representatives of south-eastern Australia wineries to understand their lived experience. Findings suggest that the cellar-door represents an important opportunity to reinforce heritage branding and differentiate the winery from its competitors. Different forms of heritage were emphasised by participants, including family and ethnic heritage. Storytelling was seen as a useful strategy to engage with tourists and the importance of authenticity, both intrinsic and existential, was emphasised as a means of competitive advantage.
This paper sets the objective to verify, eight years after the recognition of the exceptional universal value of the UNESCO site Vineyard Landscape of Piedmont: Langhe-Roero and Monferrato, which ...strategies have been adopted to save the memory value and resource role of the ciabòt, typology of rural architecture characterizing the landscape framework of the area. Which guidelines does the Piedmont Landscape Plan provide? Do censuses and variants to urban plans represent effective tools? Through an examination of the Site, the research has investigated the outcome of the protection actions undertaken - through the updating of planning tools and the declarations of notable cultural interest, consequent to the approval of the 2017 Regional Landscape Plan - and has discussed conservation and management issues related to this fragile heritage, with a perspective on culturally sustainable development.
Rural contexts have received legal and cultural attention since the late twentieth century, as a result of their social, political and economic development and in parallel with the evolution of the ...concept of heritage in the Charters and Conventions. In particular, for rural heritage, the time lag between the World Heritage Convention (1992) and the Icomos-Ifla Principles on Rural Landscapes as Heritage (2017) is significant. In relation to this issue, the contribution intends to retrace this evolution, carrying out reflections on some topics, such as: the inclusion of rural heritages in world and national lists (WHL, Italian Register of Historic Rural Landscapes); the different consideration given over time to architecture with respect to rural landscapes; the implications between rural heritage and the most recent environmental initiatives (Agenda 2030). With reference to the most recent Charters and documents on rural heritage and the current orientations to be traced back to the paradigms of the ecological transition - as well as through some examples, such as the Historic Rural Land- scape of the Land Reclamation in Valdichiana – it’s important to reflect about the possibility that these cultural tools can guide practices on rural landscape and restoration interventions on architecture, in order to protect them.
Im Zentrum des Sammelbandes steht das literarische und kulturelle Leben Wurttembergs und seiner Umgebung vom 12. bis zum 16. Jahrhundert. Das kulturelle Profil der Grafschaft und des spateren ...Herzogtums Wurttemberg wird aus literaturwissenschaftlicher, handschriftenkundlicher und kulturhistorischer Perspektive beleuchtet. Es geht sowohl um literarische Produkte des Hofes, als auch um kulturelle Erzeugnisse der Manner- und Frauenkloster. In den sozialen und literarischen Verflechtungen der politischen und kulturellen Zentren Wurttembergs mit den benachbarten Klostern und Reichsstadten wird die besondere Auspragung der Kulturtopographie Wurttembergs profiliert. Die Beitrage widmen sich der Buchkultur und den literarischen Interessen der wurttembergischen Hofe und der benachbarten Kloster, vor allem der Dominikanerinnen. Sie nehmen liturgische Praktiken der Kloster ebenso auf wie chronikalische Klosterdarstellungen, zeigen Konstruktionen monastischer Identitaten neben der geistlichen Laufbahn einer wurttembergischen Grafentochter. Sie offenbaren Austausch und Netzwerke weltlicher und geistlicher Zentren und verbinden interdisziplinare Kulturraumforschung mit aktuellen Diskursen um literarische Produktion, Rezeption und Tradition.
Cultural landscapes can contribute to positive environmental appraisals. However, previous studies focused on exposure to ingroup culture. Referring the debate in Europe on Muslim symbols in the ...public sphere, this study examines the effect of exposure to outgroup cultural cues on environmental appraisals. We compare environmental appraisals of participants from France, Germany, and the Netherlands after a simulated walk in an outgroup (Muslim) cultural landscape or a religiously-neutral environment. The effect of the Muslim setting was contingent on intolerance, with tolerant individuals reporting more positive environmental appraisals in the Muslim environment. However, this effect reversed as intolerance increased, and more intolerant individuals perceived the Muslim environment more negatively than the control. These findings offer an alternative view to the idea that the visibility of Muslim symbols in the public space has negative effects. Instead, we reveal a nuanced interplay between the urban environment, sociopolitical context and individual-level differences.
•Cultural landscapes contribute to positive environmental appraisals among ingroups.•Effect of exposure to outgroup cultural cues on environmental appraisals is unclear.•We propose a multi-country simulated experimental walk in Muslim setting.•Social and political intolerance defined valence of appraisal.•Urban environment, sociopolitical context, individual differences generate nuanced interplay.
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