https://www.maavald.ee/ /ru/h-ru/2016/reting-forest-chorten-on-the-circuit-around-the-monastery-3029 The sacred juniper forest of Reting (30°18'N/91°31'E) forms the westernost occurrence of forest, an outlier of c. 6 km width beyond the western margin of the east Tibetan forest zone. The forest is surrounded by shrublands and pastures more or less devoid of trees (photo 1). The existence/survival of this forest is due to the buddhist/monastic tradition: it is said that monks and nuns were the first to establish „nature reserves“ in Tibet, in a defined area around the monasteries, where all elements of nature were to be protected. Woodcutting, burning and hunting were forbidden. Travellers in the 19th and early 20th century still observed wild larger mammals in these groves, extinct or extremely rare elsewhere (photo 2). The same applies to the juniper tree species forming the dry margin of the east Tibetan forest zone: relict trees and groves are almost exclusively confined to monasteries or sacred sites above villages. The juniper forest in Reting is constituted by the tree species Juniperus tibetica Kom., single- to multistemmed trees reaching 12 m at the foot of the south-facing flank (4200 m a.s.l.) and 3-4m at the treeline (4750 m a.s.l.)(Photos 3-6). The sacred forest harbours the monastery (photo 1), several retreats and a number of sacred sites, most prominent being the chorten along the prayer circuit (Photo 7). As also the mountain peaks around, the trees are believed to house spirits and deities. They are therefore worshiped and decorated with prayer flags (Photo 8), kathags (Photo 9) and gifts. Trunks of special trees may be painted in red, as the monastrey buildings and the monks´ robes (Photo 10). Foliage and bark of the trees are used as incense, the seeds are used to make chaplets (manufactured in the monastery). These uses lead to the traditional threats of the forest: even when woodcutting is prohibited, the vitality of the trees may be harmed by excessive use of these products (commercialization in the course of pilgrimage and tourism). The greatest threat to the forests is, however, the strong year-round grazing by domestic livestock, especially yak (Photo 3). The golf-lawn appearance of the herbaceous vegetation is due to the strong grazing. Even though yak do not selectively eat juniper seedlings, they will be grazed by hazard or trampled down. Germination is plentiful, but hardly any seedling becomes taller than a few centimetres. Obviously grazing was practised since long in the Reting forest; in consequence the forest is overmature and regrowth almost missing. Not only by warfare (last in the Cultural Revolution) but also by the gradual die-off of overmature trees, the forest became open in its oldest parts (Photos 3-5, 8, 10). Recent scientific research aimed at investigating the decisive factors for missing tree regeneration: 18 years of grazing exclosure could not prove that grazing is the main reason. Other factors like drought, competition by herbs (ungrazed plots, Photo 2), consumption by small mammals, are yet to be investigated. Photos were taken during research visits. More information and scientific references obtainable from the author.

China, Tibet Autonomous Region, Lhasa prefecture, Reting
Dr. Sabine Miehe]]> https://www.maavald.ee/gallery-3029 /ru/h-ru/2016/pihlakas-taaritammem-el-3028 Taartitammägi on lai lage ala, millel pakkus üksikule tammele seltsi ka mõni noor pihlakas. Sügisesel vihmasel päeval tõid verevad pihlamarjad vaatevälja erksust. Pihlakas, teadagi, on püha puu, sõltumata kasvukohast.

Harjumaa, Rae v, Aaviku k
Mari-Ann Remmel]]> https://www.maavald.ee/gallery-3028 /ru/h-ru/2016/pain-of-the-sacred-grove-trunks-of-an-old-multi-stemmed-tree-showing-the-stripping-off-of-the-bark-for-incense-production-3027 The sacred juniper forest of Reting (30°18'N/91°31'E) forms the westernost occurrence of forest, an outlier of c. 6 km width beyond the western margin of the east Tibetan forest zone. The forest is surrounded by shrublands and pastures more or less devoid of trees (photo 1). The existence/survival of this forest is due to the buddhist/monastic tradition: it is said that monks and nuns were the first to establish „nature reserves“ in Tibet, in a defined area around the monasteries, where all elements of nature were to be protected. Woodcutting, burning and hunting were forbidden. Travellers in the 19th and early 20th century still observed wild larger mammals in these groves, extinct or extremely rare elsewhere (photo 2). The same applies to the juniper tree species forming the dry margin of the east Tibetan forest zone: relict trees and groves are almost exclusively confined to monasteries or sacred sites above villages. The juniper forest in Reting is constituted by the tree species Juniperus tibetica Kom., single- to multistemmed trees reaching 12 m at the foot of the south-facing flank (4200 m a.s.l.) and 3-4m at the treeline (4750 m a.s.l.)(Photos 3-6). The sacred forest harbours the monastery (photo 1), several retreats and a number of sacred sites, most prominent being the chorten along the prayer circuit (Photo 7). As also the mountain peaks around, the trees are believed to house spirits and deities. They are therefore worshiped and decorated with prayer flags (Photo 8), kathags (Photo 9) and gifts. Trunks of special trees may be painted in red, as the monastrey buildings and the monks´ robes (Photo 10). Foliage and bark of the trees are used as incense, the seeds are used to make chaplets (manufactured in the monastery). These uses lead to the traditional threats of the forest: even when woodcutting is prohibited, the vitality of the trees may be harmed by excessive use of these products (commercialization in the course of pilgrimage and tourism). The greatest threat to the forests is, however, the strong year-round grazing by domestic livestock, especially yak (Photo 3). The golf-lawn appearance of the herbaceous vegetation is due to the strong grazing. Even though yak do not selectively eat juniper seedlings, they will be grazed by hazard or trampled down. Germination is plentiful, but hardly any seedling becomes taller than a few centimetres. Obviously grazing was practised since long in the Reting forest; in consequence the forest is overmature and regrowth almost missing. Not only by warfare (last in the Cultural Revolution) but also by the gradual die-off of overmature trees, the forest became open in its oldest parts (Photos 3-5, 8, 10). Recent scientific research aimed at investigating the decisive factors for missing tree regeneration: 18 years of grazing exclosure could not prove that grazing is the main reason. Other factors like drought, competition by herbs (ungrazed plots, Photo 2), consumption by small mammals, are yet to be investigated. Photos were taken during research visits. More information and scientific references obtainable from the author.

China, Tibet Autonomous Region, Lhasa prefecture, Reting
Dr. Sabine Miehe]]> https://www.maavald.ee/gallery-3027 /ru/h-ru/2016/hiier-m-3025 Tammealuse hiies oli parasjagu käimas suvistepüha tähistamine, kui silma jäi üks väike piduline, kes lokulaua ees lustis. Emotsioon oli nõnda hea, et pildistasin selle üles.

Hiis asub Lääne-Virumaal, Samma külas, otse Pada jõe kõrval, Tallinn-Narva maanteest paar kilomeetrit lõunas. Hiieni viib autoga sõidetav tee ning kohe hiievärava kõrval asub ka lähim majapidamine.
Andres Ehrenpreis]]> https://www.maavald.ee/gallery-3025 /ru/h-ru/2016/sajas-rmne-3024 Sadas vihma ja kõrgelt, hiiglasliku kuuse okste vahelt piilus päikest. Samal ajal kui mina vahtisin pea kuklas uhket võra, ehmatasime üksteist metskitsega - kumbki polnud teineteist tähele pannud.

Metsanurme, Saku vald, Harjumaa
Mari Prekup]]> https://www.maavald.ee/gallery-3024 /ru/h-ru/2016/old-multi-stemmed-solitary-trees-in-4450m-with-prayer-flags-extended-between-them-3023 The sacred juniper forest of Reting (30°18'N/91°31'E) forms the westernost occurrence of forest, an outlier of c. 6 km width beyond the western margin of the east Tibetan forest zone. The forest is surrounded by shrublands and pastures more or less devoid of trees (photo 1). The existence/survival of this forest is due to the buddhist/monastic tradition: it is said that monks and nuns were the first to establish „nature reserves“ in Tibet, in a defined area around the monasteries, where all elements of nature were to be protected. Woodcutting, burning and hunting were forbidden. Travellers in the 19th and early 20th century still observed wild larger mammals in these groves, extinct or extremely rare elsewhere (photo 2). The same applies to the juniper tree species forming the dry margin of the east Tibetan forest zone: relict trees and groves are almost exclusively confined to monasteries or sacred sites above villages. The juniper forest in Reting is constituted by the tree species Juniperus tibetica Kom., single- to multistemmed trees reaching 12 m at the foot of the south-facing flank (4200 m a.s.l.) and 3-4m at the treeline (4750 m a.s.l.)(Photos 3-6). The fact that many of the old trees are multi-stemmed might indicate that they were regenerating from shrubby forms created by burning and woodcutting after the foundation of the monastry. Year-ring counts revealed a minimum age of c. 800 years of the oldest individuals. The sacred forest harbours the monastery (photo 1), several retreats and a number of sacred sites, most prominent being the chorten along the prayer circuit (Photo 7). As also the mountain peaks around, the trees are believed to house spirits and deities. They are therefore worshiped and decorated with prayer flags (Photo 8), kathags (Photo 9) and gifts. Trunks of special trees may be painted in red, as the monastrey buildings and the monks´ robes (Photo 10). Foliage and bark of the trees are used as incense, the seeds are used to make chaplets (manufactured in the monastery). These uses lead to the traditional threats of the forest: even when woodcutting is prohibited, the vitality of the trees may be harmed by excessive use of these products (commercialization in the course of pilgrimage and tourism). The greatest threat to the forests is, however, the strong year-round grazing by domestic livestock, especially yak (Photo 3). The golf-lawn appearance of the herbaceous vegetation is due to the strong grazing. Even though yak do not selectively eat juniper seedlings, they will be grazed by hazard or trampled down. Germination is plentiful, but hardly any seedling becomes taller than a few centimetres. Obviously grazing was practised since long in the Reting forest; in consequence the forest is overmature and regrowth almost missing. Not only by warfare (last in the Cultural Revolution) but also by the gradual die-off of overmature trees, the forest became open in its oldest parts (Photos 3-5, 8, 10). Recent scientific research aimed at investigating the decisive factors for missing tree regeneration: 18 years of grazing exclosure could not prove that grazing is the main reason. Other factors like drought, competition by herbs (ungrazed plots, Photo 2), consumption by small mammals, are yet to be investigated. Photos were taken during research visits. More information and scientific references obtainable from the author.

China, Tibet Autonomous Region, Lhasa prefecture, Reting
Dr. Georg Miehe]]> https://www.maavald.ee/gallery-3023 /ru/h-ru/2016/view-from-a-slope-shoulder-at-4400m-up-slope-towards-the-treeline-4750-m-and-the-sacred-5200m-peak-the-tree-in-the-foreground-left-is-decorated-with-prayer-flags-and-kathags-3022 The sacred juniper forest of Reting (30°18'N/91°31'E) forms the westernost occurrence of forest, an outlier of c. 6 km width beyond the western margin of the east Tibetan forest zone. The forest is surrounded by shrublands and pastures more or less devoid of trees (photo 1). The existence/survival of this forest is due to the buddhist/monastic tradition: it is said that monks and nuns were the first to establish „nature reserves“ in Tibet, in a defined area around the monasteries, where all elements of nature were to be protected. Woodcutting, burning and hunting were forbidden. Travellers in the 19th and early 20th century still observed wild larger mammals in these groves, extinct or extremely rare elsewhere (photo 2). The same applies to the juniper tree species forming the dry margin of the east Tibetan forest zone: relict trees and groves are almost exclusively confined to monasteries or sacred sites above villages. The juniper forest in Reting is constituted by the tree species Juniperus tibetica Kom., single- to multistemmed trees reaching 12 m at the foot of the south-facing flank (4200 m a.s.l.) and 3-4m at the treeline (4750 m a.s.l.)(Photos 3-6). The sacred forest harbours the monastery (photo 1), several retreats and a number of sacred sites, most prominent being the chorten along the prayer circuit (Photo 7). As also the mountain peaks around, the trees are believed to house spirits and deities. They are therefore worshiped and decorated with prayer flags (Photo 8), kathags (Photo 9) and gifts. Trunks of special trees may be painted in red, as the monastrey buildings and the monks´ robes (Photo 10). Foliage and bark of the trees are used as incense, the seeds are used to make chaplets (manufactured in the monastery). These uses lead to the traditional threats of the forest: even when woodcutting is prohibited, the vitality of the trees may be harmed by excessive use of these products (commercialization in the course of pilgrimage and tourism). The greatest threat to the forests is, however, the strong year-round grazing by domestic livestock, especially yak (Photo 3). The golf-lawn appearance of the herbaceous vegetation is due to the strong grazing. Even though yak do not selectively eat juniper seedlings, they will be grazed by hazard or trampled down. Germination is plentiful, but hardly any seedling becomes taller than a few centimetres. Obviously grazing was practised since long in the Reting forest; in consequence the forest is overmature and regrowth almost missing. Not only by warfare (last in the Cultural Revolution) but also by the gradual die-off of overmature trees, the forest became open in its oldest parts (Photos 3-5, 8, 10). Recent scientific research aimed at investigating the decisive factors for missing tree regeneration: 18 years of grazing exclosure could not prove that grazing is the main reason. Other factors like drought, competition by herbs (ungrazed plots, Photo 2), consumption by small mammals, are yet to be investigated. Photos were taken during research visits. More information and scientific references obtainable from the author.

China, Tibet Autonomous Region, Lhasa prefecture, Reting
Dr. Georg Miehe]]> https://www.maavald.ee/gallery-3022 /ru/h-ru/2016/yak-grazing-on-the-golf-lawn-like-sedge-turf-kobresia-pygmaea-dominant-is-supposed-to-be-the-main-factor-of-missing-juniper-regeneration-open-forest-near-the-monastery-4250-m-3021 The sacred juniper forest of Reting (30°18'N/91°31'E) forms the westernost occurrence of forest, an outlier of c. 6 km width beyond the western margin of the east Tibetan forest zone. The forest is surrounded by shrublands and pastures more or less devoid of trees (photo 1). The existence/survival of this forest is due to the buddhist/monastic tradition: it is said that monks and nuns were the first to establish „nature reserves“ in Tibet, in a defined area around the monasteries, where all elements of nature were to be protected. Woodcutting, burning and hunting were forbidden. Travellers in the 19th and early 20th century still observed wild larger mammals in these groves, extinct or extremely rare elsewhere (photo 2). The same applies to the juniper tree species forming the dry margin of the east Tibetan forest zone: relict trees and groves are almost exclusively confined to monasteries or sacred sites above villages. The juniper forest in Reting is constituted by the tree species Juniperus tibetica Kom., single- to multistemmed trees reaching 12 m at the foot of the south-facing flank (4200 m a.s.l.) and 3-4m at the treeline (4750 m a.s.l.)(Photos 3-6). The sacred forest harbours the monastery (photo 1), several retreats and a number of sacred sites, most prominent being the chorten along the prayer circuit (Photo 7). As also the mountain peaks around, the trees are believed to house spirits and deities. They are therefore worshiped and decorated with prayer flags (Photo 8), kathags (Photo 9) and gifts. Trunks of special trees may be painted in red, as the monastrey buildings and the monks´ robes (Photo 10). Foliage and bark of the trees are used as incense, the seeds are used to make chaplets (manufactured in the monastery). These uses lead to the traditional threats of the forest: even when woodcutting is prohibited, the vitality of the trees may be harmed by excessive use of these products (commercialization in the course of pilgrimage and tourism). The greatest threat to the forests is, however, the strong year-round grazing by domestic livestock, especially yak (Photo 3). The golf-lawn appearance of the herbaceous vegetation is due to the strong grazing. Even though yak do not selectively eat juniper seedlings, they will be grazed by hazard or trampled down. Germination is plentiful, but hardly any seedling becomes taller than a few centimetres. Obviously grazing was practised since long in the Reting forest; in consequence the forest is overmature and regrowth almost missing. Not only by warfare (last in the Cultural Revolution) but also by the gradual die-off of overmature trees, the forest became open in its oldest parts (Photos 3-5, 8, 10). Recent scientific research aimed at investigating the decisive factors for missing tree regeneration: 18 years of grazing exclosure could not prove that grazing is the main reason. Other factors like drought, competition by herbs (ungrazed plots, Photo 2), consumption by small mammals, are yet to be investigated. Photos were taken during research visits. More information and scientific references obtainable from the author.

China, Tibet Autonomous Region, Lhasa prefecture, Reting
Dr. Sabine Miehe]]> https://www.maavald.ee/gallery-3021 /ru/h-ru/2016/the-place-of-rest-3020 The view on Ixil Maya community of Ilom (Ilamb´al, The Place of Rest) and Vi´Kooma one of the sacred mountains representing four cardinal points, associated to Day Iq´ in the Maya Calendar and the guardian of the North. Ilom is one of the Indigenous Communities that suffered dissastrous repressions in the 80. during the Guatemalan Civil War, including a massacre where 85 persons were executed by the military and all of the remaining population displaced. After the War, numerous hydroelectric projects had been installed in the Ixil Region, affecting the Sacred Landscape of the Ixil Maya People.

Guatemala, Quiche Department, Municipality of Chajul, Ilom
Monika Banach]]> https://www.maavald.ee/gallery-3020 /ru/h-ru/2016/the-power-of-sacred-water-3019 Hydroelectric power plant on the sacred river of Xakb´al and Vi´Kanoja, one of the sacred mountains of the Ixil Maya community of Ilom representing four cardinal points, associated to Day Ee and the guardian of the North. Ilom is one of the Indigenous Communities that suffered dissastrous repressions in the 80. during the Guatemalan Civil War, including a massacre where 85 persons were executed by the military and all of the remaining population displaced. After the War, numerous hydroelectric projects had been installed in the Ixil Region, affecting the Sacred Landscape of the Ixil Maya People.

Guatemala, Quiche Department, Municipality of Chajul, Ilom
Monika Banach]]> https://www.maavald.ee/gallery-3019 /ru/h-ru/2016/madu-taaritammem-el-3018 Millegipärast on muinsuskaitsealune pühapaik Taaritammemägi Rae vallas, otse Tallinn-Tartu maantee ääres, muutunud kohaks, kuhu käiakse ülearust kraami maha poetamas - seda kaugeltki mitte ohverdamise mõttes. Viimati seda paika külastades võis näha kilekottides mädanevaid aiasaadusi, kraavis vedelevaid autoosasid ning tarbetuks muutnud sanitaartehnikat. Seekord hakkas silma dushivoolik. Kunagine kõrvaline paik on läbi lõigatud neljarealise maanteetrassiga. Üks kohaliku päritoluga inimene mäletab, et mäge peljati veel 1960. aastatel. Hobused olevat sealt möödudes lõhkuma hakanud... Pühapaigale viitab veel üksainus jändrik tamm.

Harjumaa, Rae v, Aaviku k
Mari-Ann Remmel]]> https://www.maavald.ee/gallery-3018 /ru/h-ru/2016/p-dmatud-3017 Külastasin Pühajärve spaad ning uurisin, mida Otepää kant ka pühapaikade osas pakub. Leidsin, et Pühajärvel asub lausa kaks väikest saarekest, mile peal pühad tammed kasvavad. Mõtlesin, et väga kena, saan ka neid iludusi pildistada. Arvasin, et saar on lähedal, aga polnud ühti ja nii ei paista nad sellelt väikeselt panoraamilt päris hästi silma, aga teadmine, et nad seal olemas on ja ilmselt ka jäädvustatud tähendab väga palju.

Pühajärve, Otepää vald, Valga maakond
Kerly Ilves]]> https://www.maavald.ee/gallery-3017 /ru/h-ru/2016/s-eru-selgus-3-3016 Sõeru allikale sattusin esmakordselt 6. septembril 2016 teel Hüürust Laagri poole. Vajasin hetke, et olla vaikuses ja selitada meel. Jõudsin viitade abiga allikani. Kastsin allikaveega nägu ja istusin. Imestasin, et selles paigas kuuldus kõrvu vaid lehtede sahin ja tuule heli, ei märkigi linnalähedusest. Mõte vabanes, silmad selgisid, paiga vägi oli tuntav … Teisel korral, 19. septembril 2016 Sõeru allikale jõudes oli mul kaasas fotoaparaat ja püüdsin esimest korda allikal kogetut tabada. Pärimuses on Sõeru ohvriallikas silmaallikas, mille vett kasutati silmade raviks.

Harjumaa, Saue vald
Marju Metsman]]> https://www.maavald.ee/gallery-3016 /ru/h-ru/2016/vaate-hiiem-elt-3015 Pilt on tehtud Paluküla Hiiemäel, kust oli täiskuuööl väga hea vaade udusse mattunud ümbruskonnale.

Rapla ja Juuru kihelkonna piiril ajaloolisel Lõuna-Harjumaal
Joann Arro]]> https://www.maavald.ee/gallery-3015 /ru/h-ru/2016/paavolan-tammi-3014 "This holy tree has been standing on his place around 400-500 years. The roots are thick like a giants leg. First he most likely was surrounded by the great forest and other trees of his kind too. Then came a need of food and he got surrounded by a field. When the field was not producing anymore someone planted a spruce forest around him. He have seen many generations passing by and many forests too. When you visit him you feel his strong energy. The place is covered with a mystic breeze. On a cloudy day it is quiet around him. Leaves got yellow and are soon about to fall. The old one is getting ready for a winter like we all. The life stored inside his mighty trunk. Ready to get sprouted out again in the spring when the firs rays of warming sun are touching his skin. " In this cold and rainy autumn day when i visited this Tammi i saw ten people who also had come to greet him. We all came along a nature path through a hardwood forest. Many people have been visiting him through the years and we joined the passed generations who have come to praise the old life before us. This location is sacred and this tree is holy. There are stories of him being a place for offerings, but no visible evidences occure. People are saying they are getting energized after visiting him and they do come to visit still again and again. Paavolan tammi is a natural monument and protected by Nature Conservation Act.

Village of Paavola, Lohja, Finland
Saara Lavi]]> https://www.maavald.ee/gallery-3014 /ru/h-ru/2016/hiiglane-3013 Vara kirikaias asuv puu on väga hõlpsasti leitav ja see omab ka kirjeldavat märgistussilti puu ees. Ohvritamm on suur ja kõrge ning sellele läheneda ei ole palju viise, eriti fotograafiliselt väljendatuna. Valisin fragmendi puust, mis näitab selle tugevat ajale vastupanevat koort ja ilusaid kuldseid sügisesi jõuliseid tammelehti. Olin enne Vara kiriku juures mõned korrad käinud, aga mälestus Ohvritammest oli hägune. Sügisene põlluserv ja kirikaed pakkusid silmailu. Sellel fotol on näha kuidas tamm hoiab vana Vara kirikud oma väega üleval. Puu lähedus kirikule teeb esimese jäädvustamise keeruliseks.

Maarja-Magdaleena, Tartu maakond, Vara vald, Kuusiku Ohvritamm
Kerly Ilves]]> https://www.maavald.ee/gallery-3013 /ru/h-ru/2016/s-eru-selgus-2-3012 Sõeru allikale sattusin esmakordselt 6. septembril 2016 teel Hüürust Laagri poole. Vajasin hetke, et olla vaikuses ja selitada meel. Jõudsin viitade abiga allikani. Kastsin allikaveega nägu ja istusin. Imestasin, et selles paigas kuuldus kõrvu vaid lehtede sahin ja tuule heli, ei märkigi linnalähedusest. Mõte vabanes, silmad selgisid, paiga vägi oli tuntav … Teisel korral, 19. septembril 2016 Sõeru allikale jõudes oli mul kaasas fotoaparaat ja püüdsin esimest korda allikal kogetut tabada. Pärimuses on Sõeru ohvriallikas silmaallikas, mille vett kasutati silmade raviks.

Harjumaa, Saue vald, Vanamõisa küla
Marju Metsman]]> https://www.maavald.ee/gallery-3012 /ru/h-ru/2016/veidrik-3011 Suursuguse ohvripärna leidmine on väga keeruline, kuna selle juurde ei lähe otse ühtegi teed ning tuleb läbida erinevaid eramaid. Lisaks pikalt liikuda mööda põlluserva. Kui kohalike käest ei oleks võimalik küsida, siis omapäi on selle leidmine võimatu. Vaatamata keerukale leidmisele on ohvripärn mõnusas "pesas" ja on tunda tohutut energiat mida see puu endas peidab. Tegemist on tohutu looduseimega, mis on suutnud ilmadele ja aegadele vastu panna. Ohvripärna tüvel on näha puu kannatused ja elutee. Seda vaadates ja käega kobades on raske uskuda, et kaheharuline õõnes ja põlenud loodusime on püsti. Pildistasin seda võimalikult erinevatest võttepaikadest ja päris huvitav peaks olema selline vaade kuulsale pärnale.

Tartu maakond, Tartu vald, Vedu küla Riibaku
Kerly Ilves]]> https://www.maavald.ee/gallery-3011 /ru/h-ru/2016/peidus-3010 Ohverdamiskoht asub suure talu maja taga, kuhu pääseda on päris raske, kuna nende ala tähistab okastraat ja sellest väljaspool on nõgesed ja kõrge võsa. Mäele võiks läheneda ka teiselt poolt, aga seal on niiske ala, mis on kaetud hundinuiadega, seega ilmselt mitte eriti läbitav. Tahtsin näha, milline on püha mägi, sest tavaliselt on need kõik kas lätted, puud jne. Mägi tundus huvitav väljakutse, eriti pildistamise osas. Ilmselt ületamatu väljakutse, sest ei ole kindel, kas sain "Annemäe" omapära jäädvustatud.

Tartu maakond, Mäksa vald, Mäletjärve küla Annemäe
Kerly Ilves]]> https://www.maavald.ee/gallery-3010 /ru/h-ru/2016/s-vik-3009 Pühapaiga leidmine on väga keeruline, kuna see asub ühe erakrundi taga ning nad on teinud aiamaa oma krundi kõrvale, nii et enam pole võimalik sinna muudmoodi pääseda, kui läbi nende krundi. Minu arust on see väga halb variant, kuna nii suurepärast ohvripaika peaks olema võimalik vabalt külastada. Sellel fotol on näha Silmalätte liivakivipaljandit, mis pakub sügisese loodusega hingematalt kaunist vaatepilti. Pühapaik on heas korras, kuna maltsa ja mahakukkunuid oksi pole palju, suvel oleks ilmselt rohi lokkavam.

Tartu maakond, Mäksa vald, Mäletjärve küla Palsi
Kerly Ilves]]> https://www.maavald.ee/gallery-3009 /ru/h-ru/2016/s-eru-selgus-1-3008 Sõeru allikale sattusin esmakordselt 6. septembril 2016 teel Hüürust Laagri poole. Vajasin hetke, et olla vaikuses ja selitada meel. Jõudsin viitade abiga allikani. Imestasin, et selles paigas kuuldus kõrvu vaid lehtede sahin ja tuule heli, ei märkigi linnalähedusest. Kastsin allikaveega nägu ja istusin. Mõte vabanes, silmad selgisid, paiga vägi oli tuntav … Teisel korral, 19. septembril 2016 Sõeru allikale jõudes oli mul kaasas fotoaparaat ja püüdsin esimest korda allikal kogetut tabada. Pärimuses on Sõeru ohvriallikas silmaallikas, mille vett kasutati silmade raviks.

Harjumaa, Saue vald, Vanamõisa küla
Marju Metsman]]> https://www.maavald.ee/gallery-3008 /ru/h-ru/2016/peegeldus-3007 Lätte juurde jõudmiseks tuleb mõnisada meetrit üle põllu mändide suunas kõndida, see asub kohe Lavatsi järve ääres. Tegemist on imearmsa pisikese pühapaigaga, mis sõna otseses mõttes elab - vesi murrab läbi punaka liiva. Midagi, mida võiks kindlasti oma silmaga kaeda. Põrguvalulätte otsimine oli keeruline kui nõela heinakuhjast leidmine. Õnneks on juba kruusateelt järvepoolselt metsatukakeselt näha kaitsealuse objekti märki, aga läte ise on sügaval orus, kõnnirajalt vasakul teel. Sügisel on see kergemini leitav kui suvel kui hein on kõrge ja looduseime jääb selle varju.

Tartu maakond, Mäksa vald, Poka küla Järveäärse
Kerly Ilves]]> https://www.maavald.ee/gallery-3007 /ru/h-ru/2016/building-legacy-3006 Daykeeper (Mama') at the beginning of the Ixil Maya Calendar count during the ceremony at the top of the Vi' Sajsivan (White Rock) mountain. V' Sajsivan is one of the sacred places in Ilom representing four cardinal points, associated to Day No'j and the guardian of the South. Ilom is one of the Indigenous Communities that suffered dissastrous repressions in the 80. during the Guatemalan Civil War, including a massacre where 85 persons were executed by the military and all of the remaining population displaced.

Guatemala, Quiche Department, Municipality of Chajul, Ilom
Monika Banach]]> https://www.maavald.ee/gallery-3006 /ru/h-ru/2016/ksik-3005 Kalmakmägi, mis on väga kergesti leitav, kui oled õigel rajal on seni nähtud pühapaikadest kõige nukrama ja mahajäetuma mulje jätnud. Muidugi mängis rolli ka selle sügiseselt sombul ja kaamoslikul päeval pildistamine ka. Mägi oli raskesti tajutav ja paiga pildistamine osutus suureks katsumuseks. Ehk mängib natuke pildile juurde minu punase mütsiga sõbranna, kes mäel asuvate puudega tutvust loob.

Nõo kihelkond, Vellavere küla, Tartu maakond
Kerly Ilves]]> https://www.maavald.ee/gallery-3005 /ru/h-ru/2016/svyashchennaya-roshcha-t-nya-k-soto-vsemarijskaya-3004 Священная роща Тӱня кӱсото-Всемарийская расположена рядом с деревней Варангуж Моркинского района Республики Марий Эл. В 1827 году тут было Всемарийское моление , приехали со всех губерний России свыше пяти тысяч человек.Отмечают, что до 1955 года моления совершались раз в четыре года. Возобновились моления в 2010 году

РФ.д. Варангуж Моркинского района Республики Марий Эл
Скобелев Михаил Ильич]]> https://www.maavald.ee/gallery-3004 /ru/h-ru/2016/p-ha-m-gi-3003 Voika kabelimäe leidmine osutus isegi lihtsamaks, kui arvasin. See on ümbritsetud mitmetest suvilatest ja selle külje alt jookseb mööda raudtee. Kabelimäe ette löödud eravalduse silt meid ei heidutanud selle külastamisel. Sügis oli ilmselt parim aeg sinna sõitmiseks, sest kuivanud lehed, kõrred ja pihlakamarjad puul, koos veel väheste puudel olevate lehtedega annab pühale paigale mingi hoomatavuse. Suvel oleks see olnud lihtsalt üks roheline mägi. Viimase nõlvast üles kõndides mõtlesin kõigile maetutele, kes ilmselt veel selle sisemuses puhkavad. Mu sõber ütles, et temale tekitab see pisut kõhedust. Väga rahulik, puutumatu ja hea tundega koht. Paiga leidsin pühapaikade andmekogust ja võtsin selle külastuse ja pildistamise kavva, et esitada foto konkursile.

Nõo kihelkond, Voika küla, Tartu maakond
Kerly Ilves]]> https://www.maavald.ee/gallery-3003 /ru/h-ru/2016/svyashchennaya-roshcha-t-nya-k-soto-vsemarijskaya-3002 Священная роща Тӱня кӱсото-Всемарийская расположена рядом с деревней Варангуж Моркинского района Республики Марий Эл. В 1827 году тут было Всемарийское моление , приехали со всех губерний России свыше пяти тысяч человек.Отмечают, что до 1955 года моления совершались раз в четыре года. Возобновились моления в 2010 году

РФ.д. Варангуж Моркинского района Республики Марий Эл
Скобелев Михаил Ильич]]> https://www.maavald.ee/gallery-3002 /ru/h-ru/2016/kanuumatk-v-handul-3001

Põlva maakond, Veriora vald, Viira ja Süvahavva küla piiril
Eveli Jürgenson]]> https://www.maavald.ee/gallery-3001 /ru/h-ru/2016/eriline-allikas-3000 Kuna allikas asub Alatskivi matkarajal, siis on see suhteliselt lihtne üles leida ning sellega tutvust teha. Külastasin Alatskivi matkarada ja tore boonus oli näha ka kuulsat "Punast allikat". Allikas pakub pildistamiseks päris palju võimalusi, nii et parima nurga leidmine oli päris keeruline. Valisin foto, mis näitab allika olemust inimese rajatud toru sees, kui ei teaks, siis ilmselt ei arvakski, et tegemist on allikaga.

Tartu maakond, Alatskivi vald, Alatskivi alevik
Kerly Ilves]]> https://www.maavald.ee/gallery-3000 /ru/h-ru/2016/svyashchennaya-roshcha-t-nya-k-soto-vsemarijskaya-2999 Священная роща Тӱня кӱсото-Всемарийская расположена рядом с деревней Варангуж Моркинского района Республики Марий Эл. В 1827 году тут было Всемарийское моление , приехали со всех губерний России свыше пяти тысяч человек.Отмечают, что до 1955 года моления совершались раз в четыре года. Возобновились моления в 2010 году

РФ.д. Варангуж Моркинского района Республики Марий Эл
Скобелев Михаил Ильич]]> https://www.maavald.ee/gallery-2999 /ru/h-ru/2016/ebavere-kood-2998 Ebavere hiiemägi on paik, kus avastad iga uue käiguga midagi põnevat, keelele tuleb mõni viisijupp, meelele mõni seos, inimene või ammukuuldud lugu. Mööda väikeseid radu mäele kulgedes näeb põnevaid pilte. Ebavere mäelinna tänavatel jalutades on sajandeid leitud mõttekulda. 2016. aasta mais ühel õhtupoolikul näitas mägi Väike-Maarja pruunides toonides rahvarõivaseelikut meenutavat kooslust - Ebavere triipkoodi.

Lääne-Virumaa, Väike-Maarja vald
Marju Metsman]]> https://www.maavald.ee/gallery-2998 /ru/h-ru/2016/svyashchennaya-roshcha-t-nya-k-soto-vsemarijskaya-2997 Священная роща Тӱня кӱсото-Всемарийская расположена рядом с деревней Варангуж Моркинского района Республики Марий Эл. В 1827 году тут было Всемарийское моление , приехали со всех губерний России свыше пяти тысяч человек.Отмечают, что до 1955 года моления совершались раз в четыре года. Возобновились моления в 2010 году

РФ.д. Варангуж Моркинского района Республики Марий Эл
Скобелев Михаил Ильич]]> https://www.maavald.ee/gallery-2997 /ru/h-ru/2016/kunkrikivi-detailid-2996 Kunkrikivi on oma olemuselt suur ja võimas, aga eriti olulised on selle pisikesed ohverduste augud, kuhu oli jäetud eelmine 20-sendine ja rohkelt värskeid kastaneid. Koha leidsin pühapaikade andmekogust ja võtsin selle külastuse ja pildistamise kavva, et esitada foto konkursile.

Nõo kihelkond, Aiamaa küla, Tartu maakond
Kerly Ilves]]> https://www.maavald.ee/gallery-2996 /ru/h-ru/2016/kunkrikivi-2995 Aiamaa kunkrikivi on nii võimas ja majesteetlik, nii et sellel seistes tundub inimolend nii tühine. Seda kivi oli lõbusam pildistada, kuna sõbranna oli modelliks kaasas. Teed selle pühapaigani oli lihtne leida, muidugi pidi teadma, kuhu minna vaja on, selles aitas mind pühapaikade andmebaas.

Nõo kihelkond, Aiamaa küla, Tartu maakond
Kerly Ilves]]> https://www.maavald.ee/gallery-2995 /ru/h-ru/2016/svyashchennaya-roshcha-t-nya-k-soto-vsemarijskaya-2994 Священная роща Тӱня кӱсото-Всемарийская расположена рядом с деревней Варангуж Моркинского района Республики Марий Эл. В 1827 году тут было Всемарийское моление , приехали со всех губерний России свыше пяти тысяч человек.Отмечают, что до 1955 года моления совершались раз в четыре года. Возобновились моления в 2010 году

РФ.д. Варангуж Моркинского района Республики Марий Эл
Скобелев Михаил Ильич]]> https://www.maavald.ee/gallery-2994 /ru/h-ru/2016/svyashchennaya-roshcha-t-nya-k-soto-vsemarijskaya-2993 Священная роща Тӱня кӱсото-Всемарийская расположена рядом с деревней Варангуж Моркинского района Республики Марий Эл. В 1827 году тут было Всемарийское моление , приехали со всех губерний России свыше пяти тысяч человек.Отмечают, что до 1955 года моления совершались раз в четыре года. Возобновились моления в 2010 году

РФ.д. Варангуж Моркинского района Республики Марий Эл
Скобелев Михаил Ильич]]> https://www.maavald.ee/gallery-2993 /ru/h-ru/2016/kullaga-ohvrikivi-2992 Kivide pildistamine selle konkursi jaoks on alati kõige keerulisem. Pildistasin paar aastat tagasi Kullaga ohvrikivi, mida tahtsin ka sel aastal pildistada, aga veidral kombel ei leidnud ma kivi enam selle tavapärasest kohast või olin mõnisada meetrit õigest kohast eemal. Kuigi tegelikult ei tohiks ju tühjal põllul sellise suure kivi märkamine probleeme tektiada, seetõttu esitan hetkel hoopis varasemalt tehtud foto üksikust kivist tühjal põllul.

Kambja kilhelkond, Kullaga küla, Tartu maakond
Kerly Ilves]]> https://www.maavald.ee/gallery-2992 /ru/h-ru/2016/the-last-ceremonies-for-txinaqi-2991 An Indigenous Mayor preparing the sacred place on the top of the hill of Txinaqi for one of the last Maya ceremonies. Red signs on the tree trunk announce that soon a high voltage tower will be built on the top of Txinaqi, transporting electricity from the hydroelectric power plant located nearby. Ilom is one of the Indigenous Communities that suffered dissastrous repressions in the 80. during the Guatemalan Civil War, including a massacre where 85 persons were executed by the military and all of the remaining population displaced.

Guatemala, Quiche Department, Municipality of Chajul, Ilom
Monika Banach]]> https://www.maavald.ee/gallery-2991 /ru/h-ru/2016/almust-j-ttes-2990 Ülendi Pühapärna külastades püüdsime igati selle puuga kaasaskäivaid traditsioone jälgida ja anda endapoolse panuse abi ja jõu saamiseks. Üheks võimaluseks oli kinnitada puu okste külge linte, nööre jms. Kuna meil paremat kaasas ei olnud, siis tegime taimedest sõlmi ja jäime lootma, et saame oma muredele pärna käest abi.

Ülendi, Reigi, Läänemaa (Hiiu maakond)
Kerly Ilves]]> https://www.maavald.ee/gallery-2990 /ru/h-ru/2016/svyashchennaya-roshcha-t-nya-k-soto-vsemarijskaya-2989 Священная роща Тӱня кӱсото-Всемарийская расположена рядом с деревней Варангуж Моркинского района Республики Марий Эл. В 1827 году тут было Всемарийское моление , приехали со всех губерний России свыше пяти тысяч человек.Отмечают, что до 1955 года моления совершались раз в четыре года. Возобновились моления в 2010 году.

РФ.д. Варангуж Моркинского района Республики Марий Эл
Скобелев Михаил Ильич]]> https://www.maavald.ee/gallery-2989