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Coggins and Figure 6. Coggins and Jackaky, Jackaky, Thus encountering it water. Thus water is optimal, followed by the site that catches wind. Terrain it was called fengshui wind-water. According to the laws of fengshui, the site thatresembling a palatial attracts mansion water iswith luxuriant optimal, vegetation followed by theandsitetowering trees wind… that catches will engender Terrain theresembling founder of aa state or palatial prefecture. That which are continuously connected through the flow of qi in the landscape and probably other media as well.

The continuity the bone, which remains after death. Thus, in both its ideal and instantiated forms, the village fengshui landscape exemplifies a stable and longstanding socio-ecological system.

Within the village fengshui landscape complex, fengshui forests play a key role in maintaining the durability of the village-scale polity and its vital ecology through their material effects on flows of wind and water, their amelioration of erosion, their enhancement of biological prosperity, and their symbolic representation of ancestry and lineage.

Although imbued with spiritual significance, the forests are also subject to a wide spectrum of human management and influence, with some fengshui forests undergoing understory clearing, bamboo harvesting, and the gathering of herbs and mushrooms, while others are granted nearly total protection. Although formal writings on fengshui forests are scarce in the classic fengshui guidebooks, a well-developed folk taxonomy quickly became evident during my early research in Fujian in the mids.

In short, there are four types of fengshuilin according to the typology used by villagers in western Fujian. These are partially accepted as standard in other regions, but the only more-or-less uinversal type was number 1 below. This forest type was observed in all study areas.. All of the houlongshan fengshuilin observed consisted of broadleaf forests or predominantly broadleaf mixed forests.

Each of these forest types provides not only hydrological services by improving the acquisition, retention, and slow release of ground and surface water, but also ecological services deriving from enhanced biodiversity. This includes the maintenance of plant and animal resources for food, fiber, medicine, building material, and more.

The Figure Themain main ancestral ancestral temple temple citang citang of Gonghe of Gonghe Village Village with withcrescent-shaped a small, a small, crescent-shaped houlongshan houlongshan back dragon back dragon mountain -type mountain -type forest protectingforest protecting it.

The ponds init. Figure 8. A A shuikou shuikou water water mouth mouth fengshui fengshui forest forest below below Sanjiaoqiu Sanjiaoqiu village, village, Zhejiang.

This This view view is is from downstream and shows a bridge temple in the foreground. Drone photo by the author, from downstream and shows a bridge temple in the foreground. The same shuikou forest in Sanjiaoqiu village taken from slightly upstream and showing Figure showing an ancestral temple nestled along the edge of the forest.

Drone photo by the author, ancestral temple nestled along the edge of the forest. Drone photo by the author, 4. Discussion 4. General claims and objectives goal in its national constitution and in its Thirteenth Five-Year Plan — General claims and include embracing social and environmental reform as a new foundation for national development, objectives include embracing social and environmental reform as a new foundation for national and to develop new forms of human civilization to adapt to and mitigate global anthropogenic climate development, and to develop new forms of human civilization to adapt to and mitigate global change.

In short, Ecological Civilization is meant to signify a synthesis of economic, educational, anthropogenic climate change. Implement ecological space use control, delineate and strictly observe the ecological protection red line, ensure that ecological functions are not reduced, the area is not reduced, and that natural conditions are not altered.

Establish a total forest, grassland and wetland management system. Accelerate the establishment of a diversified ecological compensation mechanism and improve the linkage mechanism between financial support and ecological protection effectiveness.

Establish a green taxation system covering the exploitation, consumption, pollution discharge and import and export of resource products. Study and establish an ecological value assessment system, explore the preparation of natural resource balance sheets, and establish physical volume accounting. Implement the audit of the loss of natural resources assets of leading cadres.

Establish and improve the ecological environment damage assessment and compensation system, and implement the lifelong investigation system for damage liability. A serious shortcoming of the system is the lack of support by local people, who continue to poach and to collect wild plants to meet domestic commercial demand. Tibetan god mountains and Han fengshui forests provide excellent models of local CPR management through spiritual traditions. Although they have functioned primarily to meet the immediate and long-term needs of small communities, they can serve as culturally meaningful models for active watershed and forest management.

While this may show that provincial governments will augment the management of local spiritual landscapes, especially those with value for nature conservation and the preservation of cultural heritage, scholars within and beyond China are struggling to ascertain the scope and intent of Ecological Civilization policies. As Goron , p. Huan , p. Figure Acknowledgement: The author would like to thank two anonymous reviewers for their thorough and thoughtful critiques of an earlier draft of this work.

Conflicts of Interest: The author declares no conflict of interest. Religions , 10, 27 of 31 5. Conclusions A transnational ecological politics for the Anthropocene requires new forms of imaginative synthesis and alternative ways of being within and knowing the world in all of its spiritual and ecological complexity and richness. These must be grounded in collective and individual experience with, and knowledge of, local environments, in a world that is becoming increasingly unsettled by a climate crisis precipitated, for the most part, by the dangerous promises of anthropocentric, fossil-fuel-based capitalism.

We will do well not to take for granted the sources of the energy that animate our cities, towns, villages, homes, and, by way of food, our very bodies and those of our fellow sentient beings. How can we more fully recognize the ultimate source of most of the energy that makes all life possible—the sun?

I conclude that despite their significantly different cultural ecologies and land-use traditions, the Tibetan and Han communities described in this study have maintained, to a remarkable extent, practices of geopiety that constitute indigenous multispecies CPRs and safeguard the watersheds upon which they depend for long-term socio-ecological wellbeing.

These body politics will continue to be severely challenged as China continues to undergo rapid and extensive urbanization. As Youatt , p. As Prasenjit Duara , p. In many respects they represent a weak force but can be sufficiently resilient to outlast the strong. One of their great strengths as a moral force is their ability to mediate the sacred with the rational. Armed with scientific, legal, technical and, not least, local knowledge, these coalitions represent our principal hope.

Acknowledgments: The author would like to thank two anonymous reviewers for their thorough and thoughtful critiques of an earlier draft of this work. Religions , 10, 28 of 31 References Abe, Ken-ichi. Allerton, Catherine. Introduction: Spiritual Landscapes of Southeast Asia.

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Marks, Robert B. This is representative of the creation of a vibrating pattern of space. Electromagnetic radiation essentially. Click and complete the form on this page to subscribe to my newsletter list.

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