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ArticlePeer ReviewedOpen AccessPlagiarism Passed
Paper ID:IJSREM66312

SACRED LANDSCAPES AND CULTURAL MEMORY: REIMAGINING INDIGENOUS ENVIRONMENTAL ETHICS THROUGH FOLKLORE STUDIES

Stream/Area:

-

Subject:

-

Paper ID:

IJSREM66312

Volume:

10 |

7 |

Jul 2026

Pages:

1-11

Publication Frequency:

Monthly (12 issues per year)

DOI
Digital Object Identifier
10.55041/IJSREM66312

License:International Journal of Scientific Research in Engineering and Management follows the Creative Commons Attribution 4.0 (CC BY 4.0) License, allowing free use and distribution with proper attribution.

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Authors

Dr. Santosh Kumar Nayak

Dr. Santosh Kumar Nayak

P.G. Department of Odia

Government Autonomous College, Anugola, Odisha, India- PIN-759143

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Abstract

Folklore embodies humanity's oldest ecological archive, preserving centuries of environmental wisdom through myths, legends, rituals, songs, oral narratives, sacred geography, and customary practices. Long before ecology emerged as a scientific discipline, indigenous communities had already evolved sophisticated environmental ethics rooted in reciprocal relationships between human beings and the natural world. Forests, rivers, mountains, groves, lakes, animals, birds, and celestial bodies were not perceived merely as physical entities but as sacred participants in an interconnected cosmic order. Contemporary environmental crises—including climate change, biodiversity loss, ecological degradation, and the unsustainable exploitation of natural resources—have renewed scholarly interest in folklore as a repository of sustainable ecological knowledge. This article examines sacred landscapes as dynamic cultural texts that integrate environmental consciousness, collective memory, indigenous cosmology, and ethical responsibility. Drawing upon interdisciplinary perspectives from folklore studies, ecocriticism, cultural ecology, environmental humanities, anthropology, memory studies, and indigenous epistemologies, the study argues that folklore functions as an enduring ecological philosophy rather than merely a collection of traditional beliefs. Sacred landscapes emerge as living archives through which communities preserve environmental ethics across generations. The article further contends that contemporary environmental policy and sustainable development initiatives can benefit significantly from integrating indigenous folklore with modern ecological science. Ultimately, folklore offers not only narratives of the past but also intellectual resources for imagining environmentally sustainable futures.

KEYWORDS

Folklore Studies Sacred Landscapes Indigenous Knowledge Cultural Memory Environmental Ethics Ecocriticism Cultural Ecology Oral Tradition Sustainability Intangible Cultural Heritage.

Cite This Article

Dr. Santosh Kumar Nayak, "SACRED LANDSCAPES AND CULTURAL MEMORY: REIMAGINING INDIGENOUS ENVIRONMENTAL ETHICS THROUGH FOLKLORE STUDIES," International Journal of Scientific Research in Engineering and Management, vol. 10, no. 7, pp. 1-11, Jul 2026. https://doi.org/10.55041/IJSREM66312

Full Article/Conclusion

Sacred landscapes constitute one of the most profound expressions of humanity's ecological imagination. Through myths, rituals, oral narratives, festivals, customary practices, pilgrimage traditions, and collective memory, communities have transformed forests, rivers, mountains, lakes, groves, animals, and agricultural fields into living repositories of environmental ethics. Far from being relics of a pre-scientific worldview, these traditions embody sophisticated systems of ecological knowledge developed through centuries of intimate interaction between human societies and their environments. Folklore demonstrates that environmental sustainability is fundamentally a cultural achievement as much as a scientific or political one. This study has argued that sacred landscapes should be interpreted as dynamic cultural texts where geography, memory, spirituality, biodiversity, ethics, and identity converge. Indigenous environmental knowledge preserved through folklore reveals alternative models of ecological governance grounded in reciprocity, restraint, communal responsibility, and intergenerational stewardship. Sacred groves conserve biodiversity because they are culturally revered; rivers remain protected because they are understood as living ancestors; mountains inspire ecological humility through pilgrimage traditions; ritual calendars regulate sustainable resource use; oral narratives preserve environmental memory across generations. Such examples illustrate that folklore functions not merely as symbolic expression but as practical ecological philosophy.   The interdisciplinary dialogue between folklore studies, ecocriticism, environmental humanities, anthropology, conservation biology, and sustainability studies has expanded the intellectual significance of sacred landscapes far beyond their local contexts. Contemporary environmental crises require approaches that integrate scientific innovation with cultural wisdom. Indigenous folklore offers precisely such a resource by reminding humanity that ecological responsibility originates not only from legislation and technology but also from imagination, memory, and ethical consciousness. Sustainable futures depend upon restoring relationships between people and places, communities and ecosystems, history and hope. Ultimately, sacred landscapes invite a fundamental reconsideration of civilization itself. They challenge modern assumptions that progress necessarily requires the desacralization of nature. Instead, they suggest that enduring civilizations are those capable of balancing technological advancement with ecological humility, economic development with cultural continuity, and scientific knowledge with ethical imagination. Folklore, therefore, is not merely the memory of humanity's ecological past; it is one of the most valuable intellectual foundations upon which humanity may construct a more sustainable ecological future.

References

[1]             Berkes, Fikret. Sacred Ecology. 4th ed., Routledge, 2018. [2]             Basso, Keith H. Wisdom Sits in Places: Landscape and Language among the Western Apache. University of New Mexico Press, 1996. [3]             Bauman, Richard. Verbal Art as Performance. Waveland Press, 1984. [4]             Ben-Amos, Dan. “Toward a Definition of Folklore in Context.” The Journal of American Folklore, vol. 84, no. 331, 1971, pp. 3–15. [5]             Dundes, Alan, editor. The Study of Folklore. Prentice-Hall, 1965. [6]             Glotfelty, Cheryll, and Harold Fromm, editors. The Ecocriticism Reader: Landmarks in Literary Ecology. University of Georgia Press, 1996. [7]             Grim, John A., editor. Indigenous Traditions and Ecology: The Interbeing of Cosmology and Community. Harvard University Press, 2001. [8]             Hasan-Rokem, Galit, and Regina F. Bendix, editors. A Companion to Folklore. Wiley-Blackwell, 2012. [9]             Ingold, Tim. The Perception of the Environment: Essays on Livelihood, Dwelling and Skill. Routledge, 2000. [10]          Nabhan, Gary Paul. Cultures of Habitat: On Nature, Culture, and Story. Counterpoint Press, 1997.

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Publication Date

7/23/2026

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