244 Synergies between spiritual and natural heritage for habitat conservation in the Barents Euro-Arctic Region Alexander N. Davydov

Barents Euro-Arctic Region: a components to its work on nature con- tool for international cooperation servation and, especially, on protected in the North of Europe areas. On 11 January 1993 in Kirkenes, Nor- BEAR is managed by the Barents Euro- way, the Ministers of Foreign Affairs of Arctic Council (BEAC) which is repre- Denmark, Finland, Iceland, Norway, sented by the Ministers of Foreign Af- Russia and Sweden signed a Declara- fairs of Finland, Norway, Russia and tion of the Establishing of International Sweden. BEAC elaborates the general Organisation Barents Euro-Arctic Re- strategy of cooperation. Practical ques- gion (BEAR). BEAR has several mech- tions are delegated to the Barents Sec- anisms to promote the cooperation retariat, which is located in Kirkenes. among the northern regions of Norway, Sweden, Finland and Russia. One of For practical reasons, the Barents Pro- them is the Habitat Contact Forum gramme was organised into ten work- (HCF). Gradually, HCF has started to ing groups on culture, environment, ed- incorporate cultural and even spiritual ucation, indigenous peoples, agricul-

< Remnants of a sacred grove next to the chapel of Saint Spirit in Glazovo village, Kenozero, Kenozersky National Park (Archangel Region, Russia).

245 ture, reindeer-breeding, economics, the need for further establishment of science and development, health-care, new protected areas, proper manage- and transport and communications. ment of existing ones, and other rele- vant issues (HCF II, 2003, Appendix 2: Nowadays, BEAR unites the Northern 1). At HCF I, a mandate was defined provinces of Norway (Nordland, Troms, and a list of international projects was and Finnmark), Sweden (Våsterbotten, developed. Norrbotten), Finland (Finnish Lapland, Oulu including North Ostrobothnia and The second HCF was organised in No- Kainuu), and Russia (Republic of Kare- vember 2001 in Petrozavodsk, Repub- lia, Republic of Komi, Murmansk Re- lic of Karelia (Russia). A work plan for gion, Archangelsk Region and Nenets conservation issues of protected areas Autonomous Area). in BEAR was prepared on a 3-year ba- sis to meet the obligations set by the Arctic Council (CAFF/CPAN), IUCN Habitat Contact Forum: a tool for and the CBD. New projects were dedi- international environmental and cated to designing and establishing cultural cooperation in BEAR new protected areas, biosphere re- serves, ‘green belts’, and transbound- The cooperation of the Nordic Coun- ary protected areas, as well as to sus- tries with North-West Russia in the field tainable tourism development in pro- of nature protection started with the in- tected areas, but there were no special ternational environmental expeditions in sessions or projects dedicated to their this region. All these expeditions includ- cultural and spiritual values. ed scientists connected with nature conservation and cultural heritage pro- The third HCF was organised in Kuhmo tection (Davydov, 2003). The first expe- (Finland) on November 2003. There dition was organised around the Onega was a session on ‘Nature and Man’ Peninsula in summer 1997 (Onezhskoe and a working group created on ‘Cul- tural and Ethnical Questions and Local Pomorje 1997). Inspired by the second Participation’. The working group stat- expedition (Belomorsko-Kuloiskoe Pla- ed that a deeper understanding of pro- teau 1998), a group of experts started tected areas, including the cultural planning an international workshop on heritage, is an essential part of HCF protected areas in BEAR. work. It suggested that cultural com- The first International Contact Forum ponents should be incorporated into on Habitat Conservation in the Barents the work on habitat conservation, es- Region (or Habitat Contact Forum) pecially the ideas of people living or was established in Trondheim, Norway near protected areas. HCF empha- in November 1999 (HCF I, 2000). HCF sised that ‘although the natural herit- was meant to be an arena for coopera- age is relatively well-studied, the cul- tion on habitat conservation issues in tural heritage has not been sufficiently BEAR to achieve increased focus on investigated and classified in relation

246 A map of the Barents Euro-Arctic Region. to the environment’ (HCF III, 2004: 14). of the local population and indigenous In the paper by Davydov (HCF III, people in habitat conservation. In this 2004:66-67) the term spiritual habitat respect the cultural heritage of indige- was formulated based on the investi- nous peoples living on protected natu- gations of the holy groves tradition in ral territories is of vital importance. It is Kenozero National Park. also important that the peoples and lo- cal population themselves should be in- The fourth HCF was organised in Sykty- volved in the system of direct consulta- vkar, Republic of Komi (Russia) in Sep- tion and decision making process con- tember 2005. There were five working cerning protected natural territories.’ groups, including one on ‘Ethic and (HCF IV, 2006: 233). It also recom- Cultural Problems’. At the resolution, the mended to include an item connected role of the environment and indigenous with local population into the pro- and local populations was underlined gramme of the next HCFs and to devel- (HCF IV, 2006: 235). The working group op a long term international ethnic and proposed that: ‘In connection with eco- ecological project on natural, cultural nomics globalisation and human inter- and historical heritage in BEAR (HCF IV, ference in natural, cultural and histori- 2006: 233). Unfortunately, the project cal sphere, we are greatly anxious was never realised. about the matters of cultural and ethnic development and also the participation The HCF themes were affected by the

247 work of the Delos Initiative. The SNS of activities developed so far. (HCF VI, Ukonsaari Island was presented at the 2010: 70–71, 157–158). A.L. Fedyaev first Delos workshop (Norokorpi and and O.V. Churakova touched the ques- Ojanlatva, 2007) and the Solovetsky Is- tions of the reasonable practicality, and lands SNS at the second Delos work- the spiritual and moral need to restore shop (Davydov et al, 2009). At the Nor- technologically damaged Northern dic-Russian conference on ‘The last ­areas (HCF VI, 2010: 156). S. Sohlberg large intact forests in North-West Rus- discussed the RAIPON/CAFF Sacred sia: protection and sustainable use’ Natural Site project (2001–2004), the (Steinkjer and Lierne, 2007), the Delos RAIPON seminar (2007), and UNESCO Initiative was introduced by Davydov. meetings in Copenhagen (2006). He The conference recommended intro- proposed that HCF VI should initiate a ducing the ideas of Delos Initiative to kick off meeting for a project of synergy the next HCF. of SNSs on natural and cultural heritag- es (HCF VI, 2010, 162). The fifth HCF was held in Umeå, Swe- den, on October 2008. HCFs had be- The synergy was also emphasised in came a part of the official Barents co- the cases from Finnish Lapland by operation and they were organised Norokorpi (HCF VI, 2010: 158–159, the with the participation of local people, Russian North by A. Davydov (HCF VI, NGO’s, scientific institutes and federal 2010: 155) and Svalbard/Spitsbergen and regional authorities of BEAR (HCF by W. Gorter and T. Minaeva. Finally, V, 2008: 3). At a session dedicated to N. Skytte presented results of a fieldtrip forest biodiversity conservation, Davy- to Pym-Va-Shor, the SNSs and unique dov presented a paper on SNSs in the hot water springs in Bolshezemelskaya forests of North-West Russia, introduc- tundra of the Nenets Autonomous Area ing the Delos Initiative to HCF (HCF V, (HCF VI, 2010: 161–162). V. Sahi intro- 2008: 54). It was noted that SNSs offer duced folk music as a tool of express- an opportunity to integrate cultural and ing the spiritual values of nature (HCF natural values. The approach may lead VI, 2010: 160–161). to a combination of conservation ef- forts that result in a synergy of benefits for both values (HCF V, 2008: 6). The Hyperborean dimension of the Delos Initiative The sixth HCF was held in Archangelsk from 31 May to 5 June 2010 (HCF VI, BEAR represents the northern most sa- 2010). It included, for the first time, a cred sites in Europe: holy crosses session on the synergy of spiritual and scattered on Svalbard/Spitsbergen, natural values in the BEAR. Franz-Josef Land and Novaya Zemlya Archipelagos, which are now protect- A paper by J.-M. Mallarach and Th. Pa- ed areas of different kinds. payannis on the Delos Initiative ex- plained the idea of the Initiative and the In the mythology of many peoples North

248 is associated with an area filled with cold and purity, a place where ‘the edge of the world’ is located, or the bor- der of oekumene, territory on the Earth occupied and developed by humans. North is also a ‘country of spirits’, the land of the dead. This mythological im- age of the North is emphasised by its geography. The North is truly an ex- traordinary land: winter night last for Rock carvings (rock paintings) in Alta (Finn- many months and the flashes of polar mark, Norway). lights flare up in the sky. In the summer the sky remains light during the nights, and the sun and the moon can be seen feeling of fate is believed to become at the same time. For centuries ‘North- sharper in the extreme conditions, ern dimension’ has been surrounded by which makes the attitude to the sacred the odour of sanctity in the cultures of places also keener. different peoples. In the Greek tradition, All these factors bring people closer to the legendary Leto (Lada), mother of each other, promoting mutual under- Apollo and Artemis, who gave birth to standing among the people of BEAR. them on the island of Delos, came from The North of Russia traditionally was a the North. The Hyperboreans loved by country for monks, hermits, and saints; Apollo and many times visited by him, the land associated with purity and ho- lived in an ideal country located ‘behind liness for centuries. The spiritual im- Boreas’. (HCF VI, 2010: 155). portance of the North for all Russia The concept of sacred is enriched by was proclaimed by scholars and phi- the extreme geography and climate in losophers, such as Georgy Fedotov: BEAR. The sailing in the Arctic Ocean is ‘Not only for us, but let the Russian more dangerous compared to warm North become a Country of Sacred waters. The image of St. Nicholas, as a Miracles, a Holy Land, in common with patron of sailors’ revival on the coasts Ancient Hellas or Medieval Italy, call- of the White and Barents Seas became ing pilgrims from all sides of the Earth’ popular. Crosses and chapels on is- (Fedotov, 2005:142). lands and coasts are reflected in the However, the fragile nature of BEAR in Pomor sayings: ‘There are 33 (St.) Nich- under an increasing pressures of mili- olases from Kholmogory to the Kola tary and industrial activities. Gas and Bay’ (sailing route by White and Barents oil deposits, gold and diamonds are of Seas), or ‘That man who has not visited a growing economic interest in BEAR. a Sea has not really prayed to God’.

To be a hermit in the taiga is incredibly hard, especially in winter time. The

249 Sacred natural sites and World tower (1862) on Kizhi Island. The is- Heritage Sites in the North land was considered sacred in the lo- cal folklore tradition. The museum has Some SNSs have been designated about 20 branches and there are World Heritage Sites (WHS) and in- chapels on the small islands and on cluded into the Field Guide to protect- the shores around Lake Onega. Some ed areas in BEAR (Günther, 2004). of these islands are also considered sacred in local folklore. Christian churches protected as World Heritage Sites The Church Village Gammelstad in Norrbotten, Sweden is a unique exam- The Cultural and Historic Ensemble of ple of a medieval church village in the Solovetsky Islands in Archangel North Scandinavia, established in Region consists of more than a hun- 1621. There are 424 small wooden dred islands (312.8 sq km). The area is houses around the stone church, cre- protected by Solovetsky State Histori- ating a SNS complex. The houses be- cal, Architectural and Natural Muse- longed to families from remote coun- um-Reserve since 1967. The monas- tryside places, which stayed at Gam- tery architecture complex of Transfigu- melstad for some days participating ration Cathedral (built in 1558–1566), weddings and church ceremonies. The the Church of Assumption (1552) and Gammelstadsviken Nature Reserve other buildings surrounded by the wall (435 hectares) was established in were included in the UNESCO World 1973, including Lake Gammelstadsvik- Heritage List in 1992. In addition, there en and its surrounding. are the holy mountain Golgofa (Calva- ry) and the holy lake Svyatoe ozero. In Archaeological World Heritage Sites spite of the ethnic and cultural chang- es, the geography of SNSs hardly Alta Rock Drawings in Finnmark, Nor- changed. Sacred stones -seidas- and way, include a group of petroglyphs on labyrinths are found on Zayatsky Is- the rocky coast of the Alta Fjord. land side by side with Christian Ortho- dox crosses and hermitages. Since the Sacred natural sites within the World revival of 1990, Solovetsky Islands are Heritage Sites as significant for the Orthodox Russia Virgin Komi Forests (about 30 000 sq as the Holy Mount Athos (Davydov et km) is the common name of the WHS of al, 2009). Pechoro-Ilychsky Natural Biosphere Re- Kizhi Pogost (Kizhi enclosure) is a part serve (11 346 sq km) and Yugyd Va Na- of the State Historic-Architectural Mu- tional Park (18 197 sq km) in the Komi seum Kizhy in Republic of Karelia. Republic, Russia. It is the largest main- There is an ensemble of the wooden land protected area in Russia. The east- Church of Transfiguration (1714?), ern border of the Park goes along the Church of Intercession (1708) and bell- ridge of the Ural Mountains. The pro-

250 tected area was included in the UN- the Northern Island of Novaya Zemlya ESCO World Heritage List in 1995. Archipelago (6320 sq km) and water There are numerous well-known SNSs area (7939 sq km); in total, it covers in the WHS: the Old Master, Stone 14 260 sq km. There are Pomor Holy Woman, Tel’pos-Iz Mountain, Arch grot- Crosses of Promise to God. to, Erkusey Mountain, Saran-Ded of Vodlozersky National Park (about 5000 Nenets people, and Man’ Pupy Ner of sq km, Republic of Karelia and Arch- Mansi people. angel Region) is the biggest wetland The Laponia World Heritage Site in protected area in BEAR, including sev- Norrbotten, Sweden, includes Stora eral SNSs such as the Petunij/Lyulyu- Sjöfallet (1278 sq km), Padjelanta ostrov Island (connected in local folk- (1984 sq km), Sarek (1970 sq km) and lore with vodyanoy, a spirit of water), Muddus National Parks (493 sq km) the Dechy Island (according to local and several nature reserves, valleys folklore, a place of sacrifice) and the and lakes. According to F. Forsmark Maly Kolgostrov Island with Il’insky Po- (County Administration of Norrbotten, gost - St Elias main church. pers. comm.) the Sámi people have several SNSs on the mountains, such Vaigachsky Nature Reserve (3330 sq as in Kvikkjokk and in Sarek, as well as km) lies in the Nenets Autonomous in the forest landscape, for example, in Area, Russia. The Vaigach Island has Gällivare close by (Akkavaara/Saivo). been a sacred place for all of the Nen- ets people from Yamal to Kanin penin- sula for hundreds of years. Among Nationally protected areas with Nenet shamans there was a custom to sacred natural sites visit Vaigach and to build there a sa- cred place of their own. The name of The protected areas in the Spitsbergen this island in Nenets language is Archipelago, Norway, include the north- Heibedya Ya (Holy Land). The most ernmost Christian Crosses of Promise SNSs were: Cape Vesako (Old Man, to God in the world, which were erected Grandfather), Cape Hadako, (Grand- . there by the Russian Pomores mother), the stony cliff Nyuheh (Son) A protected area called Franz Josef and the island of Zinkovy with Semikiky Land Federal Zakaznik was estab- (Seven-Faces Spirit) wooden figure. lished in the Archangel Region in 1994, Inarijärvi Natura 2000 Area (900 sq km) with a total of 62 600 sq km of land and covers the biggest part of Lake Inari in water area. The Christian Crosses of Finland (1043 sq km). There are several Promise to God were built there by the islands which are the old cemeteries. Russian Pomores The famous Ukonsaari is a sacred rocky Russkaya Arktika (Russian Arctic) Na- island differing from of the other is- tional Park, Archangel Region, was lands. ‘The God of Thunder Ukko (Äijih) established in 2009, including a part of was the most powerful of all the male

251 Fell). Deer and their antlers were sacri- ficed on Uhriharju Ridge in hope of a successful hunt. (Y. Norokorpi, pers. comm.).

Kenozersky National Park in Archangel Region has 45 svyatye roschi (sacred groves) on its territory, most of them very discernible in the landscape. Some of these sacred groves look like a forest (Vershinino), whilst in other cases there are only a few trees surviv- ing (Glazovo). The wooden crosses and Orthodox Christian chapels have remained in the sacred groves, but the old rites and folklore traditions show existence of the pre-Chirstian Fenno- Ugric spiritual substrate and a parallel with sacred groves of the Khanty and Mansi people in Siberia (Davydov, 2009).

In Muddus National Park in Norrbotten, A scheme of the location of sacred groves in Kenozersky National Park (Archangel Re- Sweden, there is Måskosårså, the sa- gion, Russia). cred natural site of the Sámi people. In Bonden and Snöan Islands Nature Sÿmi deities and his most important Reserve in Västerbotten, Sweden, in sacrificial site was Ukonsaari (Äijih)’ in the Gulf of Bothnia of the Baltic Sea, Inarijärvi (see Norokorpi and Ojanlatva, there are eight stone labyrinths. There 2007). are labyrinths also on Linskär and Stenskär Nature Reserves (Norrbotten, Pyhä-Luosto National Park, Finland, in- Sweden). cludes the Pyhätunturi area which means a sacred fell. Pyhänkasteen- Pasvik Nature Reserve in the Murmansk lampi Pond is located in its centre be- Region includes the sacred Kalkupya/ tween steep cliff walls. A stream flow- Kalkuaivve Sámi mountain. ing down into the lake forms a high In Saltfjellet-Svartisen National Park in shower-like waterfall, the Pyhäkaste. Nordland, Norway there are several The names tell of the beginnings of sacrificial sites of the Sámi people. Christianity and the old beliefs of the Forest Sámi (Pyhänkasteenlampi – In Hossa Hiking Area in Kainuu, the Holy Baptism pond, Uhriharju – Sacri- Värikallio rock paintings are amongst fice Ridge, and Noitatunturi – Witch the largest prehistoric rock paintings in

252 Finland. The pictures on the rock wall used as places for monastery build- rising from Lake Somerjärvi were paint- ings (e.g. Kozhozersky Monastery on ed about 3500 – 4500 years ago, and Lake Kozhozero). River and lake is- are located along a water route that lands were favourite places for soli- was used in ancient times, and include tude of Orthodox monks who started numerous separate figures depicting monasteries on islands, such as Nele- scenes of hunting and shamanic ritu- zin (River Volkhov), Kamenny (Lake als. The pictures in the rock paintings Kubenskoye), Valaam and Kon’-Ostrov are usually linked to hunting magic. Island (Lake Ladoga), Roschinsky Painted rock walls could also have (River Svir), Moug (Lake Mougozero) functioned as cult places of shamanic and Kiy-Ostrov Island (the Onega Bay worship (Y. Norokorpi, pers. comm.). in the White Sea). As an example, on the islands of Lake Onega, there are more than twenty Orthodox chapels. Sacred natural sites under Sacred capes: Svyatoy Nos (Sacred the protection of monastic Cape), is located on the Kola Peninsula communities in Russia. There are dangerous mael- Valaam Island in Ladoga Lake, Repub- stroms and in order to avoid shipwreck, lic of Karelia, is surrounded by several sailors would made sacrifices (e.g. small islands with skets. Since the food, flour, butter) near Svatoy Nos and twelfth century it became a hermitage pray to God to pass the place. and then, in 1160, a monastery. Now Sacred mountains: At Tjamstanberget the entire archipelago is managed by in Västerbotten, Sweden, there are the renewed Valaamsky Monastery. The many Sámi legends connected to sa- first monk of Valaam Island was Greek cred mountains, e.g. ättestupa, a steep monk Sergius, who came there as a rock face where old and infirm people hermit and also to proclaim the Gospel were thrown or threw themselves down to the pagans. Now the Valaam Archi- (Karlsson, 1999: 172–173). According pelago is managed by the revival mo- to a medieval legend, on the Witches nastic community of the Valaamsky Mountain on Vardø Island, in Finnmark, Monastery. witches were burned. Minisey, the lead- er reindeer, (Russian name Konstanti- Sacred natural sites protected by nov Kamen’) is a sacred mountain of Nenets people on the North Ural Moun- religious or folklore tradition tains. According to the legend, the Sacred islands: Spildra is a famous Daughter of Num (Num is a supreme burial site of noitta/noaidi (Sámi sha- spirit of the Nenets), was attacked by mans) in Finnmark, Norway. Monaster- Na (evil spirit) and all reindeers of her ies built on islands are typical of the argish (relay, team) were turned into Orthodox tradition of the Russian stones, which became the Ural North. Old Sámi shaman places were Mountains.

253 Sacred stones: In the Republic of Ka- Sea. A pilgrim path around Lake Ke- relia, special attention is paid to foot- nozero started and finished by the mark-stones, e.g. those near villages, walls of the Pahomiev Kensky Monas- such as Kokorino, Vojnitsa, Rinnoyarvi, tery. There was also a non-Christian Hvoyny, Volkostrov, Vidany, Masheze- traditional pilgrimage of the Nenets ro, Tarzhepol’, Ladva, Kurkieki, people on the tundra and then, using Pogrankondushi, Kinelahta, Viglitsa, traditional sledges drawn by swimming and Andrusovo. There are stones and reindeers, over the ice or on the water mountains which have lacunas in the of the Yugorsky Shar Gulf, to Heibidya forms of feet, hands, arrows, rings, Ya (Vaigach Island). footmarks of reindeers, bears, etc. These stones were used as places of Seidas of Sámi: include different geo- sacrifice, which were made famous by graphic/natural objects. In Finland, legends and local folklore. e.g. Taatsi in Kittilä, Näkkälä in Enon- tekiö, Sieiddakäedgi in Utsjoki, Koski- Sacred springs: Pym-Va-Shor is a SNS kaitiojoen suu in Inari, and Kirkkopahta with hot springs in the tundra of the and Porviniemi in Muonio (see Äikäs, in Nenets Autonomous Area in the Re- this book). public of Karelia, there are famous sa- cred springs like Tri Ivana (Three men Place names. North-West Russia: nu- with the name Ivan), Kamenny Bor merous place names include terms like (Stone Pine Forest). Some sacred svyatoy (holy), besov (devil’s), bolvan- springs in the Archangel Region have sky (idol’s), e.g. Svyatoe ozero (Holy chalybeate water (Matyora on Lake Lake), Svyatoy Nos (Holy Cape), Bes- Kenozero, Gavrilovo on River Vya), but ov Nos (Devil’s Cape), Bolvansky Mys some of them do not (Lyavlya on River (Idol’s Cape), Bolvanskaya Gora (Idol’s Severnaya Dvina). mountain), etc. Place names with the Sacred groves and trees: the Koz’min Karelian prefixpig- in the Republic of Perelesok sacred grove of the Nenets Karelia (look pyhä in Finland). In the people is situated on the Kanin Penin- Nenets language there is the prefixhe- sula, Russia. Sacred pines are found (sacred), like Hebidya Ya, hekur (sa- near the Myagozero Village, Republic cred small stone ‘pyramid’), Yau- of Karelia. mal He, etc. Northern Finland: see Pilgrimage paths and routes: In North- Väisänen (in this book) and Norokorpi West Russia there was a pilgrim path and Ojanlatva (2007). Northern Nor- on the Onega Peninsula from Archan- way: Mortensnes (Cape of Dead), the gel to the Letnyaya Zolotitsa Village prefixtroll , a mythology giant and spirit and then by sea to the Solovetsky Is- of mountains, e.g. Trollfjord. Northern lands. However, the most popular was Sweden: Trollsjön. For all of the territo- the sailing pilgrimage from Archangel ry of Sámi Land there are seid (seida, to Solovetsky Monastery by the White seidi).

254 Concluding remarks spiritual values into consideration when establishing protected areas, Sometimes common mythology and and to encourage the use of folk art cultural heritage can be used as an ar- expressing the intangible values of na- gument in developing the transbound- ture and society. The HCF VI wel- ary cooperation. For instance, the comed the application of the IUCN/ Finnish/Karelian epic Kalevala gave UNESCO Guidelines on Sacred Natu- name to a large protection area com- ral Sites and the Delos Initiative, and plex, the Kalevala Parks, situated in expressed the support for the next Finland and Russia, including places workshop to be convened in Inari, where this epic poem was collected Finland’. from the local people in the nineteenth century by Elias Lönnrot. The territory However, despite all that has been ex- contains SNSs on capes and islands, plained on SNSs, research and inven- where posts with bear skulls used to tory of SNSs in BEAR are still largely stand even at the beginning of the neglected, and the implementation of twentieth century (Metsähallitus, 2005: the Delos Initiative in the North of Eu- 336). rope is vital. This gap is reflected in the publications about protected areas in Both Pasvik-Inari and Interpark Kaleva- the BEAR which have not devoted spe- la will be included in the international cial attention to SNSs, or to the spiritu- project on the Green Belt of Fenno­ al heritage in general. scandia, a new form of networking of forests, mires and fell areas spanning The North can be seen as a kind of re- the borders of Northern Norway, East- frigerator of cultural values, which let ern Finland and North-Western Russia us start a international project which (HCF VI, 2010: 91,176; Günther, 2004: could be the identity of the BEAR in 50). synergy of natural and spiritual values - a Hyperborean projection of the De- The Resolution of the sixth HCF stated los Initiative. that ‘the need to take the cultural and

255 References

HCF I (2000),The first meeting of the International Contact Forum on Habitat Con- servation in The Barents Region. Trondheim: DN-notat 2000-6.

HCF II (2003), Selected Papers from Second Meeting of the International Contact Forum on Habitat Conservation in the Barents Region. Petrozavodsk, November 26th to 29th 2001. – Trondheim.

HCF III (2004), Habitat Contact Forum in Kuhmo 2003. In Lindholm T. and Keinon- en E. (eds), Proceedings of the 3rd Meeting of the International Contact Forum on Habitat Conservation in the Barents Region. Helsinki.. HCF IV (2006), Международный контактный форум по сохранению местообитаний в Баренцевом регионе: Материалы IV совещания (Сыктывкар, Республика Коми, 19-25 сентября 2005 г.). Сыктывкар. International Contact Fo- rum on Habitat Conservation in the Barents Region. Fourth meeting. Proceedings. Syktyvkar.

HCF V (2008), Fifth Habitat Contact Forum Report. Umeå. Västerboten. October 15-16, 2008. Umeå: Larsson and Co:s Tryckeri AB. HCF VI (2010), VI Международный контактный форум по сохранению местообитаний в Баренцевом регионе: тезисы докладов (Архангельск, Россия, 31 мая – 5 июня 2010 г.). Архангельск VI International Contact Forum on Habitat Conservation in the Barents Region: Abstracts. (Archangelsk, Russia, May 31-th – June 5-th 2010). Archangelsk. Davydov, A.N. (2003), Cultural Heritage on five old-growth forest territories, ex- plored by international expedition (Onega peninsula, Belomor-Kuloy plateau, Kozhozero, the basins of Yula and Mezenskaya Pizhma rivers), in Old-growth for- ests in the Arkhangelsk region conservation perspectives. Arkhangelsk, pp. 17-20.

Davydov A.N. (2009), ‘Solovetsky green meridian’ and SNS ‘svyatye roshschi’ (sa- cred groves) of the National Park ‘Kenozersky’ in the light of Delos initiative, in The last large intact forests in North-West Russia: protection and sustainable use. Spidsø T.K. and Sørensen O.J. (Eds.), ThemaNord 2009:523. Copenhagen: Nordic Council of Ministers. pp. 27-36.

Davydov A.N., Bolotov I.N. and Mikhailova G.V. (2009), Solovetsky Islands – a holy land surrounded by the Arctic Ocean, in The Sacred Dimension of Protected Are- as. In Papayannis T. and Mallarach J.-M. (eds), Proceedings of the Second Work- shop of the Delos Initiative, Ouranoupolis, 2007, Gland. Switzerland: IUCN and Athens, Greece: MedINA. pp. 89-103.

256 Федотов Г.П. Будет ли существовать Россия // Федотов Г.П. Судьба и грехи России. Избранные статьи. М., «ДАРЪ», 2005 [Fedotov G.P. (2005), Will Russia survive? In: Fate and Sins of Russia. Selected articles. Moscow: Ed. House ‘DAR’.]

Günther, M. (ed.) (2004), Field Guide to Protected Areas in the Barents Region, Svanvik: Svanhovd Environmental Centre.

Helskog K. (1987), Alta Petroglyphs/Petroglyphs d’Alta, in Monuments and Sites. Norway: a cultural heritage. Oslo: Universitetsforlaget, pp. 275-283.

Karlsson A. (1999), A Taste of Västerbotten, Örnsköldsvik, Max Graf / Robert Dau Brukkeri AB.

Norokorpi Y. and Ojanlatva E. (2007), Ukonsaari Island. Lapland, Finland, in Mal- larach, J.-M. and Papayannis, T. (eds), Spirituality and Protected Areas. Proceed- ings of the First Workshop of the Delos Initiative, Montserrat, 2006. Gland, Switzer- land: IUCN and Montserrat, Spain: Publicacions de l’Abadia de Montserrat, pp. 165-173.

Tervonen, P. and Härkönen, K. (eds) (2005), Kalevalapuistot – rajan elämää ja erä- maan luontoa. Kalevala Parks – Life at the Border and Wilderness Nature. Калевальские парки и превозданная природа. Kajaani: Kajaanin Offsetpaino Oy. Metsähallitus.

Websites: Fifth Habitat Contact Forum Report. Umeå. http://www.piasjogren.se

257