Religions have persistent impact on the landscape they are situated in. The mutual integration of the cosmology and mythology of a religion with the geographical landscape alters believers’ attitude towards both religion and landscape. The invisible, transempirical side of religion is supplemented by manifestations that make religion perceptually available for the believers. The visible, physical landscape manifests invisible aspects of religion, and thereby landscape supports religion as a shared and accepted part of human life. This mutual integration can take different forms (Hirsch and O’Hanlon 1995).
The landscape is organized by imposing meaning onto it through situating cosmology or mythological events in it, thereby establishing religious landmarks in the landscape that give a cosmological order to it. Such places are often the location for rich ritual activity, sites of pilgrimage, or believed to be the location of a religious source...
- Bender, B. (Ed.). (1993). Landscape, politics and perspectives. Providence: Berg.Google Scholar
- Hirsch, E., & O’Hanlon, M. (Eds.). (1995). The anthropology of landscape: Perspectives on place and space. Oxford: Clarendon.Google Scholar
- Low, S. M., & Lawrence-Zúñiga, D. (Eds.). (2003). The anthropology of space and place: Locating culture. Malden: Blackwell.Google Scholar
- Park, C. (1994). Sacred worlds: An introduction to geography and religion. London: Routledge.Google Scholar
- Stump, R. W. (2008). The Geography of Religion: Faith, Place, and Space. Rowman: Littlefield Publishers.Google Scholar