Mirror of heaven: Cross‐cultural transference of the sacred geography of the Black Hills

'Drawing the Coral Heads': Mental Mapping and its Physical Representation in a Polynesian Community

“…Historically, European observers thought maps produced by indigenous people to be less accurate than Western ones because they did not adhere to the Western cartographer's Cartesian coordinates and scales (Sundstrom 1996). Belyea (1998) studied American Indian maps and pointed out that while they lack many of the characteristics Western cartographers assume maps must contain, they satis ed the cartographic needs of the people who made and used them, and they apparently did so for hundreds of years.…”

Paisaje, transformaciones y sociedad: la zona de Boca de las Sierras, Azúl, Pcia. de Buenos Aires (Argentina)

“…Por otro lado, muchos de los significados otorgados al paisaje pueden no estar relacionados con formas observables arqueológicamente, como lo han demostrado estudios etnoarqueológicos y etnográficos (Sundstrom, 1996;Taçon, 2000;Curtoni, 2007). En este caso, los rasgos de identidad implican una intención de no modificar el espacio, cuya carencia de visibilidad puede provocar que pasen desapercibidos para el arqueólogo.…”

Round barrows and the harmonious landscape: placing Early Bronze Age burial monuments in south‐east England

“…A common feature amongst aboriginal peoples across continents are the sacred aspects of mountains, springs, lakes, and caves, etc (Carmichael et al 1994). In addition whole landscapes such as the Black Hills of Dakota (Sundstrom 1996), the Mongolian steppes (Humphrey 1995, 141), or the Navajo homelands (Kelley and Francis 1994) were sometimes considered sacred. A recurring theme is linked to balance and harmony within the landscape, which holds that it is wrong to disturb the natural world (Humphrey 1995, 141), encapsulating aspects of cosmology, and manifesting itself in ideas of contrasting but complementary opposites, north-south, up-down, dark-light, heavenearth, land-sea, etc.…”