Landscapes move – and challenge borders

Introduction Cultural landscapes are produced by and reflect the long-term interactions between humans and nature in indigenous societies (Yuan, 2011). A cultural landscape is an area where the landforms have been created by human culture as well as by nature; human culture has been created by the landscape as well as the people; and each now depends upon and continues to exist because of the other (Buckley et al., 2008). In a paper of “The Cultural Landscape of China – specific Feature and their Causes”, authors pointed that Chinese cultural landscapes are featured by intensity population and small tiny plots and compacted agricultural landscapes, nucleated settlements with little variation type in most part of country, which featured by specific building materials (Muller, 2006). When cultural landscape integrated with agricultural practice and biodiversity, this biodiversity help people inhabitants adapt to environment uncertainty and constraints to sustain their livelihood over generations (Luohui, 2010). In recreational landscape park of china, the culture landscape concept includes the all kinds of peasantry livelihood (living, production and custom). With massive population, it is a high density settlement region in the world, so the agriculture-basic landscape are mainly composed into cultural landscape. Agriculturebasic landscape is belong to high management landscape category that is the balance of interaction between human agriculture activities and natural environments. It embraces rural settlement, surrounding farmer lands and forests. The harmonious exquisite agriculture views are the result of nature and human co-operation. Human act a crucial role among these semi-natural ecosystems, they are the essential manager of these cultural natural landscapes which would be lost without their management. But as the growth of visitation population on resource-based recreational area, more and more dollars were launched on the tourism investment, the exotic economy and culture bring more and more impassive affections to the native inhabitants that include customs, folklores, settlements, livelihood, and native agricultural species. Therefore, how to inherit these agricultural traditional culture, how to conserve these traditional agricultural landscape, how to maintain the balance of these exquisite semi-natural ecological landscape are the significant commission of contemporary landscape planner and manager (fig. 1 and 2). CULTURE LANDSCAPE WITHIN RECREATIONAL LANDSCAPE PARK IN CHINA

The based on research of complexity of cultural landscape and the present situation of China's cultural landscape protection, this paper redefines the methods of cultural landscape, from the perspective of new culture geography's academic claims. It also analyzes the three cultural landscape research entrances: time and spatial process, race identity and the relationship concept of human and land, and landscape as the veil. Taking Tibetan Buddhist cultural landscape as research object, this paper proposes the research path. Firstly, the basic research of cultural landscape dominated by the cultural turn could guide landscape texts reading. Secondly, from the cultural landscape change analysis, we could find the forces of cultural landscape. At last, it puts forward Multiple Integrity to guide the practice of cultural landscape protection and development.

This article explores the epistemological challenges of interpreting local knowledge through the theoretical framework of the cultural landscape of Alakol. It emphasizes an interdisciplinary approach, integrating historical, regional, and cultural studies within a philosophical-cultural context. By applying a cultural philosophy perspective, the article expands traditional disciplinary boundaries, enabling a broader understanding of the cultural landscape beyond a regional case study. It also examines the potential of UNESCO’s methodological approach to cultural landscape description for enhancing Alakol’s tourism appeal. The concepts from heritage philosophy and the philosophy of cultural landscapes to assess trends in evaluating the value of cultural heritage. It has been explored how these approaches can redefine cultural heritage as a cohesive system. Central to the discussion are key terms such as “cultural heritage”, “cultural landscape”, and “cultural tourism” with a focus on their interconnections, classifications, and criteria. Additionally, the article investigates the role of cultural heritage and landscapes in tourism, the importance of their integration for cultural tourism development, and their impact on local well-being. The analysis of Alakol’s cultural landscape potential identifies strengths and challenges for promoting cultural tourism and increasing interest in the region.This article explores the epistemological challenges of interpreting local knowledge through the theoretical framework of the cultural landscape of Alakol lake. It emphasizes an interdisciplinary approach, integrating historical, regional, and cultural studies within a philosophical-cultural context. By applying a cultural philosophy perspective, the article expands traditional disciplinary boundaries, enabling a broader understanding of the cultural landscape beyond a regional case study. It also examines the potential of UNESCO’s methodological approach to cultural landscape description for enhancing Alakol’s tourism appeal. The concepts from heritage philosophy and the philosophy of cultural landscapes to assess trends in evaluating the value of cultural heritage. It has been explored how these approaches can redefine cultural heritage as a cohesive system. Key terms such as “cultural heritage”, “cultural landscape”, and “cultural tourism” with a focus on their interconnections, classifications, and criteria have become central to the discussion. Additionally, the article investigates the role of cultural heritage and landscapes in tourism, the importance of their integration for cultural tourism development, and their impact on local well-being. The analysis of Alakol’s cultural landscape potential identifies strengths and challenges for promoting cultural tourism and increasing interest in the region

The primary aim of this paper is to outline the cultural landscapes associated with the Ainu people and their culture, as well as the characteristics of tourism leveraging these landscapes, in Biratori Town in the Hidaka region of Japan’s Hokkaido Prefecture. Such landscapes incorporate, as an integral part, sacred places of the Ainu, an indigenous people of Japan located mainly in Hokkaido. In particular, the Cultural Landscape along the Sarugawa River Resulting from Ainu Tradition and Modern Settlement has been designated as an Important Cultural Landscape by the Japanese government. Initiatives to preserve and utilize cultural landscapes associated with the Ainu as cultural properties enhance the value of local landscapes, and also have major significance as part of a regional promotion policy and motions for ethnic communities. Section 1 begins with an outline of sacred places in traditional Ainu culture based on examples, and details previous relevant research and studies. This is followed by a summary of views regarding the meanings of the words “sacred” and “places” and related concepts. In Section 2, the overall initiatives taken to preserve sacred places and cultural landscapes, in consideration of the relationship between such places and development of the region’s cultural landscapes, are discussed. Section 3 illustrates the involvement of local residents in cultural tourism leveraging cultural landscapes and details the prospects and challenges that lie ahead. It was only after the 1997 enactment of the Ainu Culture Promotion Act that national and local government policies on the Ainu began to change drastically from the forced assimilation implemented in the Meiji period to an approach involving Ainu cultural promotion. In addition, only relatively recently (2004) the Act on Protection of Cultural Properties was amended to cover cultural landscapes, and a limited research has been conducted connecting Ainu culture and cultural landscapes. As a result, sacred places and cultural landscapes of the indigenous Ainu people, which are based on their unique traditional view of nature (e.g., the concept that nothing descends to the earth from the world of the deities without a job to do), have rarely been highlighted as valuable cultural heritage sites either in Japan or elsewhere. Against this background, Biratori Town seeks to implement its own measures and projects for the preservation of cultural landscapes associated with the Ainu in keeping with national policies. The town promotes cultural tourism programs, eco-tourism courses and other projects in which the Ainu culture’s preservers play central roles, while working to improve the quality of local cultural resources in collaboration with the Ministry of Land, Infrastructure, Transport and Tourism, the Agency for Cultural Affairs, the Forestry Agency and other national government bodies. One of the main pillars of these initiatives is the preservation and utilization of cultural landscapes related to Ainu culture; other pillars include the revival of Ainu culture with focus on ways of living and the promoting the regional development, along with encouragement of active participation by Ainu, other local residents, and their collaboration with experts. These initiatives form and expand the foundations of today’s social environment for the preservation of religious activities involving sacred places (e.g., ci-nomi-sir) and sacred landscapes. This indicates the potential for traditional Ainu living spaces, which are based on the traditional Ainu spiritual culture, to support various forms of initiatives and relationships and to be sustained as ethnic harmonic spaces. The authors hope that cultural landscapes related to Ainu culture will come to be regarded as part of the major trend of international and interdisciplinary research and practice, and that research will progress in this area of study.

Cultural heritage landscapes present historical and cultural civilization signs and legacies in its exceptional surroundings and landscape which considered today as a necessary incentive to attract cultural tourists. This study points to propose a conceptual analysis of cultural inheritance and how they are linked to the concepts of landscape, heritage and identity within landscape ideas. It also discusses how these cultural landscapes can be measured and incorporated into spatial and physical training. The cultural heritage conservation matter provides tools for reaching suitable solutions for sustainable development based on the culture of people and geographical region. A region of southern districts in Iran, especially villages or historical grounds that is linked to landscapes, as one of famous spectacular cultural landscapes that express historical values and ecosystem that some of them are so unique in the world. This paper expresses issues of cultural Urbanism and landscape and Using a quantities research approach to solve the main aspects of sustainable development in one of the cultural heritage landscapes in the name of Harireh historical city which is located nearby to Persian Gulf already and popular with visitors and has featured in official tourism development plans and ways to getting best strategy for saving.

The article is devoted to the analysis of modern approaches to the study of linguistic and cultural landscapes in the context of interdisciplinary research. Linguistic landscape, as a scientific concept and approach, took shape in the 1990s. Initially focused on visible linguistic signs, it rapidly assimilates polymodal aspects of linguistic space. Such space expands from the physical to the social, symbolic and virtual. The study of the cultural landscape began with morphological and scientist branches. They developed over the course of a century, and by the end of the XXth century were enriched by the inclusion of spatial symbols, semantics, narratives and competing sociospatial discourses. The subject of the study is the analysis of interpretations of linguistic and cultural landscapes, approaches and methods formulated under the influence of worldview paradigms. The methodological basis is a comparative analysis of subject areas based on new cultural geography, sociology and linguistics. The novelty of the study lies in comparing key metaphors and trends in the theoretical evolution of the concepts of linguistic and cultural landscape, finding potential points of contact and mutual integration. The trajectories of theorizing linguistic and cultural landscapes reveal a substantive similarity with different rates of development of new research domains. As a result, the evolution of linguistic and cultural landscapes studies, the expansion of their subject area, the formation of fields of attraction and new opportunities in the study of personality, society and space were revealed. The potential for interdisciplinary interaction of the concepts of linguistic and cultural landscapes with related disciplines is considered: ethnogeography, cultural geography, philosophy and cultural studies. It is shown that the integration of linguolandscape and cultural-landscape approaches can help resolve methodological difficulties encountered in the study of local communities and thair ethnocultural landscapes.

Growing interest in the cultural landscape in Norway in recent years has been accompanied by increasing awareness of the chaotic nature of the concept. The article discusses relationships between conceptions of landscape and approaches to its study. The idea of landscape is briefly considered historically. The paradoxical relationship between landscape change and conservation is set out. Ways in which landscape perceptions are socially and culturally constructed are illustrated with reference to recreation, tourism and agricultural policies. Similarly, Undscape is an intcrsubjective construct within different academic disciplines. Reflexivity is needed over the roles of various disciplines in the ideological and physical shaping of landscape.

The super-organic concept,which had been suggested by anthropologists,was introduced into the study of cultural geography by scholars of Berkeley School,an influential school of the study of cultural geography in the United States.Wilbur Zelinsky,a geographer of Berkeley School,gave the features of super-organism in his book Cultural Geography of the United States.It is the super-organism that shapes the cultural landscapes on the land of America.This concept,however,has been seriously criticized by the New Cultural Geographers although it had ever-great influence on the traditional studies of cultural geography.The discussion here is focused on the usability and limitation of the concept of super-organism.The correct using of the method of causal analysis,the different usability of the concept of super-organism in the studies of different scales of the cultural landscapes or different social perspectives are the major questions discussed in this paper.Some case studies by Chinese geographers have been mentioned in this paper.They show both the critic standpoint and positive attitude to the super-organism in these case studies.And the authors address that either positive or negative view-angles have their reasons for existence in cultural geography,even the New Cultural Geography leads the trend.

The Themes of Cultural Geography Rethought Philip L. Wagneb* Adozen years ago Marvin Mikesell and I published our Readings in Cultural Geography.1 It seems that no one since that time has been so rash as we were in our bold attempt to give a structure to that portion of our discipline. Apart from articles selected from a rather large initial harvest to compose as unified a logical system as possible, there were not only pointed introductions to each section, picking out the main consistencies and key transitions, but also a longish introductory essay entitled "Themes of Cultural Geography,"2 the purpose of which was to give definitive shape to our conception of what had been accomplished up to then in the subdiscipline. I take this opportunity to renounce my earlier conception of cultural geography, as presented in the Readings, and through reexamination of its bases and its uses to set out in search of more adaptable, productive ways of interpreting and interrelating the works of individual cultural geographers. Culture and Culture Area Looking now at that essay on the "Themes of Cultural Geography," I am struck, as an entire generation of students must have been, with a kind of smugness inherent in the notion of the five neat themes that summed up everything. It was * Presidential address presented at the annual banquet of the Association of Pacific Coast Geographers, Corvallis Country Club, Corvallis , Oregon, June 13, 1974. Dr. Wagner is Professor of Geography at Simon Fraser University, Burnaby, B.C., Canada V5A 1S6. 1 Philip L. Wagner and Marvin W. Mikesell, eds., Readings in Cultural Geography (Chicago: University of Chicago Press, 1962). 2 Ibid., pp. 1-24. 8 ASSOCIATION OF PACIFIC COAST GEOGRAPHERS almost theological. Even more apparent, however, was the portrayal of cultural geography as the study of small, reasonably isolated, nearly homogeneous communities. One can take seriously the notion of culture as closely shared symbols, norms, values, habits, and even possessions when one pictures it as nestled in a mountain valley somewhere, populated by a thousand or so folk all by themselves, but it seems less plausible to apply such a notion to the United States or China. Cultural geographers and their spiritual kin in anthropology and archaeology could formerly find isolates enough to keep them busy, and our position in 1962 still reflected the predominantly rustic, small-community orientation of the subject. Everyone seems to know this by now. This focus may, however, have retarded our investigation of the more extensive populations and their ways, and consequently hindered cultural geography's engagement in some interesting and urgent kinds of work. I am sure that the idea of culture needs rethinking , in order that it may become a tool for larger tasks. The idea of the culture area as presented in the introductory essay likewise is outdated now. It was even then too static, resting as it did on work done many years before and all too much depending on the accidental circumstance of natural or political boundaries for its seeming validity. We could sometimes catch a glimpse of actual culture areas, but we did not really know what they were or how they worked. Henceforth it ought to be sufficient to pay due respect to those honorable ghosts of ancient culture that we so long took to be the real and living thing. We need not deny the persistence of the ghosts of Roman legionnaires and colonists in Germany and Libya, nor overlook the residues of all the other empires and associations that presided over great diffusions of ideas and goods and peoples. But, as I have argued elsewhere,3 "culture 3 Philip L. Wagner, "Cultural Landscapes and Regions: Aspects of Communication," in Paul W. English and Robert C. Mayfield, eds., Man, Space, and Environment. Concepts in Contemporary Human Geography (New York and London: Oxford University Press, 1972), pp. 55-68. YEARBOOK · VOLUME 37 · 1975 9 area" can mean a much more essential and dynamic thing, an extended human population living in intense and regular communication : a community. I know of scarcely any geographic work that really takes the measure of a people bound together by their manifold communication systems. Cultural Landscape Again, the image of...

The article presents a reflection on the complexities and contradictions of world heritage sites management processes, specifically in the Brazilian case of the Pampulha Modern Ensemble, which was inscribed in the cultural landscape typology in July 2016, on the World Heritage List of the United Nations Educational, Scientific and Cultural Organization—UNESCO. The case study aims to demonstrate that the inscription of cultural landscapes located in urban areas on the World Heritage List is a recent phenomenon, and as such, requires a review of the concepts and methodologies previously in force in the field of urban cultural heritage management and conservation. In the midst of contemporary discussions about the management of cultural landscapes, the value-based approach and the concept of cultural significance stand out, as both deal with the “management of change” inherent in the field of cultural landscape conservation and management. In light of this background, the article aims to reflect on the following issues: (1) What are the developments and effects of the inscription of the Pampulha Modern Ensemble as a Cultural Landscape on the World Heritage List? (2) What are the contemporary methodological approaches for the conservation/management of a Cultural (Urban) Landscape? (3) What would be the limit of acceptable transformations in a world heritage cultural landscape without losing its O.U.V.—Outstanding Universal Value? The article intends to problematize and promote reflection on such questions, aiming to elucidate the transformations that have occurred both in the symbolic and conceptual dimensions, as well as in the policies and instruments of preservation of cultural heritage over time, and to discuss the concepts, theories and practices of conservation and management of cultural heritage, especially of world heritage cultural landscapes.

The rapid development of digital technologies provides important opportunities for more effective cultural heritage conservation and management. While the concept of cultural landscape has been accepted by the academic community in the cultural heritage field for many years, the digital conservation of cultural landscapes still lacks pragmatic guidance. The aim of this article is to explore an approach for building a digital information system to support cultural landscape conservation and management. The Slender West Lake scenic area, a typical cultural landscape in China, was used as an instrumental case study. A geo-database was designed and established to integrate the information of the natural, cultural, tangible and intangible landscape features of Slender West Lake. The digital information system for cultural landscapes provides a more holistic, dynamic and specific cultural perspective on heritage for landscape conservators. The system provides comprehensive information support for heritage conservation, management and interpretation, which are not achievable with conventional tools. This article has expanded the cultural heritage theory by presenting a practical guide for the digital information management of cultural landscapes. The workflow for building a cultural landscape geo-database can be used as a reference for heritage projects in China and other countries.

This article explores the idea of cultural landscapes. The term ‘cultural landscape’ is widely recognized as a description of a region of the earth that has been transformed by human action. This article explores the history of the idea of cultural landscapes, focusing on two dichotomies. The first is the dichotomy between materiality and symbolism; from highly material beginnings in the early twentieth century, the second is the dichotomy between nature and culture, concepts treated as oppositional for much of this history. It then examines some of the geographic differences, with particular attention to Australian and Scandinavian examples. The next section explores what happens when the cultural landscape idea itself becomes materialized, in the form of land and heritage management frameworks. The final section presents a recent critique of the cultural landscape concept and asks whether it is possible to go beyond the dichotomies, and whether the concept retains any usefulness.

This paper presents a comparative analysis of relevant methodological essence of "traditional" and "new" cultural geography. In the introduction is given an explanation of philosophic concepts of space, environment, place and the region in cultural geography. In second section is analyzed the meaning of civilization and the genesis of geography of civilization (g?ographie de civilisation). Special attention is on features of geographical posibilism as methodological paradigm, and the concept of cultural landscape as the essence of classical geography of culture and civilization. After this part are researched specific characteristics of certain academic schools and methodological perspectives in cultural geography. Postmodern paradigm and essence of "new" cultural geography are in the main focus. Postmodernism is changing the meaning of the basic concepts in cultural geography, which are analyzed in the introduction, such as space, culture, cultural region, cultural landscape and others. "New" cultural geography reassessed social and moral issues associated with the characteristics of the postmodern era. In this regard, methodological paradigm must be changed. This ascertainment is based on the interpretation of humanistic geography, where the emphasis is on the interpretation of cultural symbols, causal link and the "spirit of place" (Spiritus Loci). In accordance with modern conceptions of human in psychological notion, there are at least three theoretical directions, which find resonance in the appropriate cultural geography: behaviorism, psychoanalytic concept and cognitive concept - gestaltism and geography of perception. In conclusion is emphasized the need of finding a dialectical unity in "classical" and "new" cultural geography.

The purpose of this chapter is to investigate the relationship between the concepts of “culture” and “cultural landscape,” both regarding the actual urban space. As the semantic spheres of these terms overlap, there are many other almost similar approaches, but tributary to specific areas—as “cultural geography,” “cultural anthropology,” “cultural history,” etc.), clarifying and discussing the nuances that distinguish these terms and concepts, customizing them for Romania’s situation, become a necessary and useful action. In terms of the architect-urban planner, urban culture is like an umbrella under which takes place the theoretical and practical planning work; finding the common denominator between the various theories that govern this area of research, may seem an utopist attempt. This approach is a sketch of a possible research route in order to identify the core curriculum in the high ramification of studies on urban culture and urban cultural landscape.

Scarpaci, Joseph L. and Portela, Armando H. ( 2009 ) Cuban Landscapes: Heritage, Memory, and Place , The Guilford Press ( New York, NY ), 216 pp. $30.00 pbk . This book sets out to consider how different social groupings have found meaning and agency in and through Cuba's landscapes. It seeks to bring the insights of cultural geography and landscape studies to a field of enquiry – Cuban studies – that could be usefully enriched by just such theoretical engagements. Cuba's rich social and cultural landscapes are, as the authors state in their introductory chapters, a crucial element in the formation of Cubanidad; and they all too often get buried beneath more overtly political interpretations. I had high hopes for this book then, not least as the authors are well versed and widely published on other aspects of Cuba. But I finished the book feeling that while a host of fascinating questions had been raised, relatively few answers had been given. The book appears to set itself up as an interdisciplinary cultural geography of Cuban landscape (mention is made of the likes of Cosgrove, Lefebvre, Duncan, and Gregory, for example). But the authors resolutely steer away from any such theoretical conversations throughout. There is no worked through discussion of the complexity of the terms used in the book's subtitle –‘heritage’, ‘memory’, and ‘place’– for example, even though geographers have been at the forefront of thinking through these terms in every case. Similarly, while much detail on the social and physical aspects of the Cuban landscape was given, and the accretion of such properties was rightly seen as a dynamic and contested process, both physical and human landscapes are used in the book primarily as ‘a mirror’ onto ‘what has transpired and what contributed to the visible consequences' [my emphasis] as the authors state in their Preface. I would have liked to see greater discussion of the mutually constitutive nature of social and natural landscapes (in particular when it is argued that the socialist government redefined the relationship between nature and culture), however, and their sometimes rather more invisible consequences. The authors' primary refrain is an important one nonetheless. The Cuban landscape is uniquely rich, as a product of its varied colonial and post-colonial experiences, and it has been an explicit part of many of the social and political struggles that constitute this history. Naturalising metaphors have been used to umbilically and desirously connect the island to the United States (one thinks of Seward's attempt to see Cuba as a literal by-product of the build-up of silt flowing out of the Mississippi provided by Louis Pérez, Jr). They have also been used to ensure that Cuban's knew their place (the authors themselves quote US Business writer Leland K. Jenks's early twentieth century comment that, in comparison to the vast material riches of silver and ore in other parts of the continent, such as Bolivia and Peru, Cuba was ‘a lemon not worth squeezing’ (p. 17)). Paying attention to just such naturalising metaphors offers a useful way to reconsider Cuba's developing race politics, and the interplay of discourses of race with ideologies of nationhood. In this regard, the authors approvingly quote Ortíz's famous notion of Cuban society resembling the Ajiaco stew, for example (though this too contains certain subtle, racist undertones – see, for example, Chapter 1 of La Lucha for Cuba by Miguel de la Torre, 2003). Thinking of landscape as text can be a useful way to draw out political inconsistencies. Where their particular approach to landscape is best put to effect, however, is in the final substantive chapter, which examines competing discourses in and around the idea of ‘information’. Here the authors consider the function of billboards in constructing an ideological landscape. And despite, again, some important silences – such as the way that this landscape is effectively overlooked by a large portion of the young, or at least reworked within their own more subversive forms of behaviour – the authors offer an interesting exploration of the way that a literally textual and metaphoric landscape became the centrepiece of a struggle that took place between the Cuban government and the American Special Interests building, with each vying to promote a particular vision of Cuba onto the symbolic space of the western end of the Malecón. This is a worthwhile book on an important topic. It is clear from reading it that there are substantial insights that a cultural geographical approach to the interplay of nature, culture, and social politics can offer. Such a possibility will be best realised, however, through a more in depth engagement with the tenets of that literature in light of Cuba's rich landscape history. Simon Reid-Henry 1