共查询到20条相似文献，搜索用时 62 毫秒
1.
普陀山作为观音道场从五代时期兴起后,对江南民间产生了极为重要的影响。明清时期,观音香汛成为江南香汛的主流。不同尺度的香汛空间形成了明显的互补结构。其中,层级最高的朝香圣地是普陀山和杭州的天竺山,香汛范围可覆盖整个江南,影响广及全国。其次,是一些区域性的名山,如苏州支硎山、扬州功德山,其影响可及于数府。再次就是各地的一些小范围的观音道场。这些不同空间尺度的佛教圣地,形成了一个立体的层级结构。普陀山的香汛空间主要受区位、交通制约。天竺香汛受到、却不完全受空间距离影响,宁、绍的天竺香汛远不如嘉、湖,甚至不及苏、松,其中有着基于历史文化传统的地缘观念的影响。 相似文献
2.
DAVID G. HAVLICK 《Geographical review》2011,101(2):183-200
Since 1988 the United States has closed nearly two dozen major military installations and reclassified them as national wildlife refuges. By presenting a case study of one site of military‐to‐wildlife conversion, this article examines the formation of these places and the implications of casting military practices and environmental conservation as compatible activities. As lands where military and environmental attributes can be perceived as inseparable, military‐to‐wildlife sites exemplify hybrid geographies that challenge dualistic notions of nature and society. 相似文献
3.
MARIA ELISA CHRISTIE 《Geographical review》2004,94(3):368-390
ABSTRACT. The house‐lot garden in central Mexico is gendered space where changing cultural identities are negotiated, re‐created, and celebrated as “tradition” is continually redefined. No clear boundary separates the kitchen from the house‐lot garden or the private space of the household from the semipublic space of the community. During collective food preparation for religious fiestas, gendered reciprocity networks strengthen community relations and foster alliances between traditional neighborhoods and between communities in the region. At the intersection of everyday life and fiestas, food‐preparation spaces, or kitchenspaces, in the house‐lot garden are fertile areas in which to explore the cultural reproduction of nature‐society relations. They are vital to understanding gender, place, and culture in this region and represent people's symbolic connection with the land in increasingly urban contexts. This article analyzes the sense of place that Mexican women derive from their house‐lot gardens. 相似文献
4.
Many communities are challenged with balancing growing demands for energy and residential development with the protection of places having cultural or biological importance. Incorporating the preferences and values of local residents early in decision-making processes through public participation GIS (PPGIS) data may help to limit land use conflicts. We used a PPGIS dataset from three counties in Wyoming to determine 1) if there are spatial relationships among mapped cultural or biological values and preferences for new energy or residential development that indicate compatibility or conflict and 2) if there is evidence of geographic discounting or a not-in-my-backyard (NIMBY) pattern associated with development preferences. We found strong overlap, or compatibility, between mapped cultural and biological values and little or no overlap among mapped biological or cultural values and energy development siting preferences. These relationships could identify opportunities for conservation initiatives and inform siting of new developments. Where people live influenced their mapping patterns. Participants mapped perceived positive environmental conditions closer to home than negative conditions, demonstrating geographic discounting. We observed NIMBYism for wind development, as participants mapped wind preferences further from their homes than where development is anticipated. We also observed NIMBYism for residential development, but at a reduced spatial discounting rate compared to wind development. Participants mapped their preferences for oil and gas development further from home than existing or anticipated wells but tended to place them near a large oil and gas field, which may reflect a preference for concentrated development, rather than NIMBYism. We noted distinct preferences for contrasting values in different locations, and this consistency among participants shows that PPGIS datasets have potential to communicate a useful collective vision to inform development siting. 相似文献
5.
ABSTRACT. Even the casual visitor cannot fail to notice unusual activity on the slopes of Northern California's Mount Shasta. Prayer flags, altars, and crystals are found in the meadows; drumming, chanting, and meditation are commonplace. Non‐indigenous spiritual pilgrims have found Mount Shasta a sacred place. An amorphous group of spiritual seekers, these are sometimes referred to as “New Age” adherents or “Crystal People.” Within the Shasta‐Trinity National Forest, the situation of this sacred site exemplifies the difficulties of reconciling nonsecular claims to public lands with secular management mandates. Spiritual activism at Mount Shasta includes recently successful opposition to development of a Forest Service‐endorsed ski area. Using a questionnaire survey and interviews, we compare the characteristics, activities, and attitudes toward resource management of spiritual pilgrims and others who visit Mount Shasta's meadows. Conclusions are drawn about the environmental values and concerns of all visitors and of spiritual pilgrims in particular, including some that bear on pilgrim activities and ecological restoration efforts. 相似文献
6.
During the past 50 years forests have recolonized extensive areas of Puerto Rico. Between 1950 and 1990 forest cover increased from 9% to 37% of the island's land area. In proportional terms more land has reverted to forest in Puerto Rico than anywhere else on earth during the second half of the twentieth century. This paper explores the geography of this process by matching changes in land cover with the characteristics of the land and communities in Puerto Rico. The reversion of agricultural lands to forest occurred most frequently in humid, upland, coffee‐growing regions characterized by heavy out‐migration and populations of smallholders who earned some of their income from off‐farm sources. These findings suggest that changes in non‐farm labor markets, as well as changes in the political economy of agriculture, have important impacts on the prospects for converting agricultural lands into forests. 相似文献
7.
Cheryl E. Morse 《社会与自然资源》2019,32(2):150-166
The term “working landscape” (WL) is increasingly used by American planners and policy makers to describe the rural places and livelihoods they aim to shape. This paper draws from a mixed-methods study of WL language as a collective action frame in the state of Vermont, where WL has been formalized into policy. Natural resource leaders and professionals share a common definition of WL that is supported by four key beliefs. However, interviews conducted in two representative farming communities suggest that landuse practitioners have not adopted WL language, and in some cases are skeptical of its meaning. The analysis explores potential explanations for the failure of the WL collective action frame to resonate across scales. The paper argues for a bottom-up planning approach that produces working landscapes policies that allow for diverse forms of work and accommodate the specificities of place. 相似文献
8.
Protected areas are essential for conserving biodiversity, and these lands have traditionally been set aside for this purpose alone. However, the increasing global demand for agricultural and forestry commodities creates conflict and tradeoffs between dedicating land for conservation versus food production. Efforts to set aside new lands for biodiversity conservation are compromised by the globally rising demand, creating trade-offs between lands dedicated to conservation versus food production. Ecosystem services are the benefits that humans obtain from ecosystems. Recent studies suggest that protected areas provide social and economic benefits that can be used to build political support and raise funds for conservation. We analyzed the capability of current protected area networks in the semi-arid region of Spain to provide intermediate regulating services (habitat preservation for threatened species, climate regulation, erosion control and water flow maintenance) to support the final provisioning service of cultivated crops to support local communities. We found that existing networks of protected lands supply considerable quantities of ecosystem services, in particular carbon stocks and groundwater recharge. Our results demonstrate that the integration of systematic analyses of ecosystem services gaps in protected area planning could contribute substantially to safeguarding ecosystem services and biodiversity jointly. However, our study also reveals substantial differences in intermediate ecosystem services supplied by different of protected areas networks, with category VI areas (Natura-2000 sites) generally showing the highest potential for ecosystem services supply. This demonstrates the important role of Natura-2000 sites for preserving regulating services in the European semi-arid region. 相似文献
9.
《Urban geography》2013,34(3):239-260
Demonstrations shape the urban landscape and affect the normal functions of a city. They disrupt traffic, make marginalized people and neglected areas visible in city centers, and challenge élite designs of urban landscape both visually and functionally. Demonstrations question élite norms by using city space in nonconformist ways for making claims, and by charging places with demonstrators' own meanings. Differences between Buenos Aires and Seoul show that historically developed conventions and symbolic readings of city space matter in the strategic choice of places to protest. Yet most demonstration sites belong to the same major categories. Demonstrators may gather outside governmental buildings to communicate with the authorities; at centers of commercial activity to appeal to the public; to places that link them historically, culturally or morally with symbolically important events; or at places connected with a particular grievance. Along with local traditions, an internationally shared demonstration culture determines what kinds of places are suitable for demonstrations. 相似文献
10.
Nelson Turgo 《Singapore journal of tropical geography》2013,34(3):373-389
Home‐based neighbourhood stores (locally known in the Philippines as sari‐sari stores) are a ubiquitous feature of most Philippine communities. They are small to medium‐size trade stores not unlike convenience stores in the West where people buy goods in small quantities. In the Philippines, these stores play a vital role in providing everyday economic sustenance to low‐income communities. But more than an economic hub, sari‐sari stores also function as a social hub that connects people and acts as eyes and ears of the community through the people who make use of their services. In a sense, sari‐sari stores are the community's ‘myopticon’ where people's day‐to‐day dealings with everyone in the community and its environs are reported and discursively brought under the gaze of the ‘entire community’. Being myopticon as opposed to Foucault's panopticon, surveillance in sari‐sari stores is partial, non‐hierarchicalized and could be resisted by people in the community. Nonetheless, regardless of the ‘myoptic’ features of sari‐sari stores, their presence in the community ‘interpellates’ everyone's daily existence and instantiates a discursive space from which a structure of informal social control is enacted among community members. Sari‐sari stores then are an important reminder of how our built environment is also about contestation and negotiation of everyday life as we make use of space and as the architectonics of space both constrain and empower our manoeuvring in places. 相似文献
11.
M. Teresa Pardo M.A. Esteve A. Gimnez J. Martínez-Fernndez M.F. Carreo J. Serrano J. Miano 《Journal of Arid Environments》2008,72(10):1803-1810
Changes in wandering beetle assemblages (Carabidae and Tenebrionidae) of different habitats situated in coastal wetlands of a Mediterranean arid area (Mar Menor, SE Spain) were analysed in 1984, 1992 and 2003 by pitfall trapping. Over two decades, the increase in irrigated lands at watershed scale led to rising water tables in the Mar Menor wetlands, which affected their beetle communities. These hydrological changes caused an increase in the carabid population, particularly in the sites most affected by flooding, where halobionts and halophiles, which were practically absent in 1984 and 1992, had become dominant by 2003. In contrast, tenebrionid assemblages simplified with time and by 2003 were dominated by one or two generalist species. 相似文献
12.
Mainstream,Inclusionary, and Convivial Places: Locating Encounters Between People with and Without Intellectual Disabilities 
下载免费PDF全文
下载免费PDF全文 Convivial encounters, where strangers experience temporary shared identification with each other, are valorised in recent literature for their transformative potential. For people with intellectual disabilities, encounters with strangers are an important aspect of social inclusion, and opportunities to become recognised and known within their communities. This paper considers the question of what places are most conducive for convivial encounters between people with and without disabilities. The paper draws on findings from a study conducted in the State of Victoria, Australia, that involved ethnographic observations of encounters between people with and without intellectual disabilities, as well as a survey and face‐to‐face interviews with people with intellectual disabilities, their support workers and neighbours. The discussion is framed around two broad categories of place, mainstream and specialist, which have the potential to be inclusive and convivial. 相似文献
13.
DAVID SMETHURST 《Geographical review》2000,90(1):35-56
ABSTRACT. Although mountains have been studied for centuries, they are the subject of only a slender body of formal literature. Instead, those who study high places in specific regions construct working definitions and continually recraft bibliographies. Studies of mountains often focus on comparatively limited themes: physical processes, ecology, or sacred spaces, for example. As scholars become interested in environmental degradation and the development of mountains, there is all the more need to develop a mountain geography literature that expands the study of mountains to include the political, economic, cultural, and social dimensions of their environments and peoples. Three areas‐cultural geography, political ecology, and conservation theory‐are suggested for additional research. 相似文献
14.
Robert J Kruse II 《Area》2003,35(2):154-162
This paper examines the significance of Strawberry Fields, the memorial to John Lennon in Central Park, New York City, as a place of secular pilgrimage. Situated within postmodern conceptualizations of secular pilgrimage, Strawberry Fields is shown to be the spatial focus of a variety of discourses related to John Lennon's life and music. Furthermore, this paper illustrates how autobiography as a qualitative research method can reveal the sentiments that motivate particular pilgrims to places associated with major figures in popular music. 相似文献
15.
新文化地理学视角下的国外宗教地理学研究 总被引：2，自引：1，他引：1
在文化全球化大背景下,宗教地理研究具有越来越重要的现实意义。国外宗教地理学研究在新文化地理学思潮的影响下,促生出许多新的议题和研究方向。本文依循于人文地理学中地方、景观、现代性和尺度这4 个重要概念,梳理了国外近10 年宗教地理学研究的新进展。发现其研究议题主要集中于日益重视对“非正式神圣”场所的探讨;基于人本主义研究范式下的神圣地依恋研究;随着跨国主义兴起的宗教移民身份和认同研究;宗教文化景观所暗含的政治和象征性意义的解读;宗教的多尺度分析,以及神圣与世俗间的互动分析等等。在总结国外宗教地理研究的新态势的基础上,对宗教的定义、宗教地理学与宗教性地理学的辩证关系、宗教地理学的研究趋势等进行了探讨和反思,以期为中国包括民间信仰在内的广义宗教地理的本土研究提供新的借鉴。 相似文献
16.
Michael O'Neal Campbell 《Singapore journal of tropical geography》2005,26(2):151-169
Despite recent interest in sacred (fetish) groves as remnant forests, few studies have investigated their sustainability and conservation role in West Africa. This article employs a Geographical Information Systems (GIS) analysis of time series images (1960‐98), comprehensive social surveys and ecological field methods to evaluate four sacred groves and eight unprotected tree stands in the coastal savanna of Ghana and compare these with vegetation in the distant forested hinterland. There were strong similarities and substantial differences in tree species between different sacred groves, and between these and the unprotected stands and proximate deciduous forests. In addition, far fewer tree losses were documented in the sacred groves than in the local unprotected stands. Although these sacred groves were on average only partially representative of deciduous forest vegetation, their stronger sustainability compared with unprotected tree stands may be important to consider in detail for conservation. 相似文献
17.
《Singapore journal of tropical geography》2018,39(1):6-36
How does labor migration affect Indonesian forests? In the mountains of Java, where political forests and plantations date back to colonial state land acquisitions in the nineteenth century, forests are being reconstituted and reconfigured by unusual subjects: the wives and daughters of contracted forest workers and other forest farmers. Working as maids and other domestic laborers in Hong Kong and other prosperous Asian cities, these landless women are sending home remittances to invest in rural resources and changing the understory of the political forest where their husbands and fathers are required to remain available for formal forest labor. Slowly, without really intending to, these women have regendered the forest, not completely ousting the men or the masculine associations with logging and resin collection, but making inroads into the control of the forest lands via the under‐used understory. This article tells how poor, landless women, marginalized as forest residents and as free household labor, reforestation farmers, and poor agricultural laborers, signed up to work as maids in Hong Kong and ended up remaking the forest. 相似文献
18.
ABSTRACT. Gardens have been an important site of environmental engagement in Australia since the British colonization. They are places where immigrant people and plants have carried on traditions from their homelands and have worked out an accommodation with new social and biophysical environments. We examined the backyard gardens of three contemporary migrant groups—Macedonian, Vietnamese, and British born—in suburban Australia and a group of first‐generation Australians with both parents born overseas. In Macedonian backyards, emphasis was strong on the production of vegetables; in Vietnamese backyards, on herbs and fruit. British backyards were more diverse, some focusing on non‐native ornamental flowers and others favoring native plants. The cohesiveness of the respective groups was partly an artifact of our sampling strategy. The Macedonian and Vietnamese migrants shared an affinity for productive, humanized landscapes that reflected their rural, subsistence backgrounds and crossed over into their attitudes toward the broader environment and national parks. The rural and village backgrounds help explain why intensive backyard food production has broken down among the next generation in (sub)urban Australia, becoming part of heritage rather than everyday practice. 相似文献
19.
The Malaysian government regards the country's indigenous peoples as “backward” and in need of “modernization.” It aims to assimilate them into the so‐called mainstream society and to incorporate their lands and resources into national and global markets. These policy objectives leave little scope for indigenous groups to pursue their own life projects. Indigenous communities want to share in the benefits of economic development, but they are not prepared to give up their lands, cultures, and identities to obtain them. They have attempted to ward off the negative consequences of development projects by forming advocacy nongovernmental organizations, engaging in various forms of resistance, and seeking redress of their grievances in the courts. Most of all, they want recognition of their rights to land and place. The efficacy of their agency is severely hampered by a battery of repressive laws and by their own political weakness. 相似文献
20.
Wikitoria August 《New Zealand geographer》2005,61(2):117-123
Abstract: This article examines Māori women and the ways in which their bodies are constituted within particular cultural spaces, namely at urupā and sites where food is gathered. Māori bodily rituals, and the impacts of colonization on these bodily rituals, are explored to reveal a ‘nonwestern’ perspective on exclusion. Kaupapa Māori research and postcolonial theory have been combined to produce research that respects and nurtures Māori practices. Colonial notions of blood and menstruation, which inscribe women as ‘dirty’ and ‘unclean’, are critiqued. What is advocated is a Māori perspective that constructs Māori women as connected to Atua, and as powerful, sacred and life‐giving. 相似文献