The US National Park System is significantly different-in scope, number of units, size and complexitythan in the 1960s when the Leopold Report. Scientific understanding of natural and cultural resources has expanded dramatically. Developments since the 1960s include increasing biodiversity loss, habitat fragmentation, land use change, groundwater depletion, invasive species, rapid and sometimes unplanned development, growing air, noise, and light pollution and the impacts of climate change. The cultural values and interests held by the American people have also broadened, generating pressing demands for parks to reflect diversity and relevance for new generations. Fifty years on, the National Parks Service and its National Park System Advisory Board have revisited the Leopold Report. The new report, Revisiting Leopold, published here, focuses on the natural and cultural resource management of the National Park System and answers three questions: 1) What should be the goals of resource management in the National Park System?; 2) What policies for resource management are necessary to achieve these goals?; 3) What actions are required to implement these policies?
This article re-examines the use of place-names in the early prose Lives of Cuthbert and provides an additional explanation for Bede's removal of many of the place-names that greatly localize the events in the anonymous Life. I argue that the author of the anonymous Life was following a common Irish hagiographic practice of using place-names as propaganda to create a network of churches, monasteries, or lands under the authority of the paruchia of a saint's leading church. Bede's deliberate choice to remove certain place-names that were outside Lindisfarne's diocese, or even its immediate sphere of influence, suggests that he was aware of this agenda and intentionally revised these details in order to set right the Northumbrian ecclesiastical landscape.
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