Our research at the site – which was traditionally restricted to women – has also uncovered tools previously only associated with male crafters.
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Articles on Sacred sites
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Gaza’s Omari Mosque embodies the history of Gaza – as a site of frequent destruction, but also of renewal, writes a scholar of Islamic architecture and archaeology.
An Indigenous sacred site, Hopewell Ceremonial Earthworks has served as a military barracks, a fairground and, more recently, a golf course.
Coral has been incorporated into traditions, art and even religion in communities around the world.
At the pilgrimage site of Kedarnath in northern India, disastrous flooding has led many to ask whether the gods are getting angry about human behavior.
The region of Maui has been revered by its Indigenous peoples as a sacred place for generations. It is believed to be the home of Kihawahine, a woman who transformed into a goddess.
Many Hindus, Buddhists and people who follow the shamanic religion of Bon undertake a pilgrimage each year to northern Nepal to look for Shaligrams, believed to be a manifestation of Lord Vishnu.
A major fertiliser plant is set to be constructed in the Pilbara, potentially impacting as many as 20 ancient rock art sites.
Laws in other countries recognise ‘rights of nature’. But even trees sacred to Indigenous Australian communities have no special protection.
The Victorian government plans to destroy trees and sites sacred to Djab Warrung people to make way for the Western Highway at the same time as it seeks heritage listing for the Eastern Freeway.
They were looking to study rock art at a remote desert site but what they found showed people had been using the place almost since the first people arrived in Australia.
Despite the American Indian Religious Freedom Act, passed by the US Congress 40 years ago, Native Americans still struggle to protect public lands where they practice their religions.
Many sacred sites such as temples, and churchyards are havens for biodiversity.
Crop circles are global phenomena gaining attention as paranormal culture becomes mainstream, along with a hybrid approach that emulates scientific investigation.
Who owns culture in the real-virtual world of augmented reality?
Even as congregations decline, chapels, meditation and prayer rooms are evolving as spaces of multi-faith worship and quiet reflection.
Thousands of people, both those within Native American communities and their non-Native allies, felt called to go to Standing Rock. What was the motivation?
Top contributors
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Professor of History, University of Illinois at Urbana-Champaign
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Professor of Forest Sciences, Bangor University
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Honorary Fellow (Philosophy), Durham University
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Laureate Professor in Archaeology, The University of Western Australia
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Professor of Ecology, University of Ioannina
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Professor, Department of Geography, Simon Fraser University
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Postdoctoral Researcher, University of Ioannina
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Director, Centre for Rock Art Research + Management, The University of Western Australia
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Adjunct Research Fellow in Griffith Center for Social and Cultural Research (GCSCR), Griffith University
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Professor of English, Miami University
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Tourism operator, Indigenous Knowledge
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Senior Research Fellow in Geomorphology, Griffith University
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Professor of Urban Planning, Centre for Urban Research, RMIT University
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2024 ACSES First Nations Fellow, Senior Lecturer in Indigenous Knowledges, Charles Darwin University
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Professor of History and Program Coordinator, Native American and Indigenous Studies, University of Iowa
