树木是村庄的守护者,仁波切上师的寻路者和被收养的家庭成员

IF 0.1 0 RELIGION
Kalzang Dorjee Bhutia
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引用次数: 1

摘要

在今天的锡金邦,森林占据了大片土地。然而,它们的无处不在不应被解释为锡金社区天生就对环境友好的信号。历史上,树木被用作人类使用的燃料;但它们也促进了各种形式的物种间关系和可持续的生态系统、多物种的健康、民间传说、历史和仪式生活。就像树有不同的部分——根、树干、树枝和叶子一样,锡金人与树的关系也是如此。在本文中,我将利用佛教仪式文献、与传统森林管理相关的口述资料和国家级森林管理材料,与其他全球树木崇拜传统的例子进行对话,以研究树木传统的复杂性。在锡金,人树关系避开了人类世的政治化和国家控制,并提供了另一种地方环境伦理。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Trees as Village Protectors, Guru Rinpoche’s Wayfinders and Adopted Family Members
Forests occupy a large amount of territory in the contemporary state of Sikkim. However, their ubiquitousness should not be interpreted as a signal that Sikkimese communities are inherently environmentally friendly. Historically trees have been exploited as fuel for human use; but they have also fueled forms of interspecies relationality and sustained ecosystems, health for multiple species, folklore, history and ritual life. Just as trees have different parts—the roots, the trunk, the branches, and the foliage—so do Sikkimese relationships with trees. In this paper, I will draw on Buddhist ritual literature, oral sources related to traditional forest management, and state-level forest management materials to examine the complexity of tree traditions in conversation with other global examples of tree veneration traditions. In Sikkim, human-tree relationality evades politicization and state control in the Anthropocene, and offers an alternative local environmental ethics.
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CiteScore
0.70
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23
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