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This system possesses a strategic advantage over state-led conservation because it is enforced internally through spiritual sanction ( \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"K’di\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\" ) rather than external physical policing.The \\\"Spatial Syntax\\\" of the forest divides the landscape into \\\"Hot\\\" (prohibited) and \\\"Cold\\\" (managed) zones. \",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"\\\"Hot\\\" zones are the habitats of the  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Yang\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  and the  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Spirit Nduu\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"; disturbance in these areas is believed to bring illness or death. Conversely, \\\"Cold\\\" zones are the utilitarian areas where  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"miir\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  are permitted. These zones are governed by the three  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"croo weer téém brii téém bboon\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\", whose authority ensures that primary forest remains fragmented but connected through sacred corridors.\",\"type\":\"text\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"left\",\"indent\":0,\"type\":\"paragraph\",\"version\":1,\"textFormat\":0,\"textStyle\":\"\"},{\"children\":[],\"direction\":\"ltr\",\"format\":\"justify\",\"indent\":0,\"type\":\"paragraph\",\"version\":1,\"textFormat\":0,\"textStyle\":\"\"},{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"The Three Pillars of Mnong Gar Biodiversity Management\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"justify\",\"indent\":0,\"type\":\"heading\",\"version\":1,\"tag\":\"h5\"},{\"children\":[{\"children\":[{\"detail\":0,\"format\":1,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Sacred Groves (Spirit-Hills):\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  Permanent, inviolate tracts of full-grown timberland protected by the residency of spirits.\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"listitem\",\"version\":1,\"value\":1},{\"children\":[{\"detail\":0,\"format\":1,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Temporal Taboos (\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":3,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Hii saa brit\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":1,\"mode\":\"normal\",\"style\":\"\",\"text\":\"):\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  A successional  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"programme\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  that prevents the over-farming of soil by mandating 10–20 year fallow periods.\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"listitem\",\"version\":1,\"value\":2},{\"children\":[{\"detail\":0,\"format\":1,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Customary Enforcement:\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  The application of indigenous law by the holy men to settle land-tenure disputes, ensuring the \\\"rice planter’s axe\\\" never crosses into sacred precincts.\",\"type\":\"text\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"listitem\",\"version\":1,\"value\":3}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"list\",\"version\":1,\"listType\":\"number\",\"start\":1,\"tag\":\"ol\"}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"root\",\"version\":1}}","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"77fa637c-ecbd-4404-a69b-af0407635918"},{"id":"66914065-2477-404c-97fe-9f97c275dda8","value":"A. Di Paolo","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"b3d6824f-f1c6-4b8e-bfe7-af5e7f87de25"},{"id":"cf4a170e-49bb-462b-ad0d-0aa016ea030f","value":"2026-02-13","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"8a2d1898-a267-4f7f-a9cb-eee6fe5f77cc"},{"id":"6f07f760-2364-43ae-9c40-813c42dcb337","value":"Beyond the Canopy: Mapping the 'Taboo Software' and Sentient Geography of the Central Highlands.","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"8069c76b-6350-4255-8f22-c4e7f9a96806"},{"id":"4880bd29-cfd6-483b-9740-4d224960a121","value":"Can ancient taboos succeed where modern forestry laws fail? In the heart of the Annamite Mountains, the Mnong Gar people (the 'Men of the Forest') operate a sophisticated Indigenous Conservation Framework known as 'Taboo Software.' This paper decodes the Mnong Gar ecocosmology, revealing how ritualised 'social consumption' of the forest—encapsulated in the phrase Hii saa brit—regulates biodiversity. By examining the role of 'Spirit-Hills' as ecological nodal points and the sacred groves protected by the croo weer (holy men), we argue for a paradigm shift in Vietnam's forestry policy. Discover how the transition from state-led policing to spiritual governance offers a resilient future for Southeast Asia’s most threatened biological corridors.","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"a5433d41-18c2-4884-b746-d4cc18f8baee"},{"id":"92fddb04-779c-485c-bc1d-7e5adfe66345","value":"{\"image\":\"66ead8df488415a4b51f82417fe22377410ffd1b\",\"imageThumbnail\":\"66b93b86b6c673d71e3fe8f3d5608f41e1e1b11c\",\"originalImageHeight\":1502,\"originalImageWidth\":2749,\"altText\":\"A visual mind map documenting the ecocosmology and indigenous forest management practices of the Katu and Mnong Gar peoples. This infographic maps the relationship between sacred spirit-hills, 'Taboo Software,' and customary land-tenure systems in Vietnam's Central Highlands, bridging the gap between anthropology and conservation science.\",\"fileName\":\"Mnong Gar Ecocosmology.jpg\"}","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"555e24f1-15a7-4a1a-8720-8242b4b62a71"},{"id":"271e8d0a-9192-45fa-8085-23ca2526d9e0","value":"{\"image\":\"ad02cca63f87f6ea340a19a5474e4a5c705fa6fa\",\"imageThumbnail\":\"ad02cca63f87f6ea340a19a5474e4a5c705fa6fa\",\"originalImageHeight\":886,\"originalImageWidth\":864,\"altText\":\"Visual research topology mapping the 'Taboo Software' and spirit landscapes of the Mnong Gar and Katu people. This infographic synthesises ethnographic data from the Central Highlands of Vietnam to support indigenous-led forest conservation models. Keywords: Ethno-ecology, Annamite Mountains, Mnong Gar, Katuic Spirit Beliefs, Indigenous Knowledge Systems (IKS).\",\"fileName\":\"Mnong Gar Ecocosmology_2.jpg\"}","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"8f9de493-3739-47b7-933f-a11aece09411"},{"id":"041550ea-d2ed-4e31-a8c7-431ab7a1766e","value":"{\"image\":\"f209fb2bc57c2c174712e07b344c5bf314547616\",\"imageThumbnail\":\"49430ff9d859cbbfd00bb579c5261f8e4cb77d6d\",\"originalImageHeight\":853,\"originalImageWidth\":1280,\"altText\":\"A candid ethnographic photograph of a large Hmong community gathering outdoors in a [village/marketplace] setting in [Southeast Asia/Northern Vietnam/Laos]. Numerous individuals of different generations mingle, with many women wearing distinctive traditional Hmong embroidered attire, silver jewellery, and headdresses. The atmosphere appears engaged and communal.\",\"fileName\":\"minhchuyen_1-hmong-8144683_1280.jpg\"}","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"83e8fec0-d904-462f-878f-ad9056c2b8f3"},{"id":"b3ef2eeb-7a9f-4cda-ae66-87bcc63786a8","value":"{\"image\":\"daad73ce63271253a0926833885f308168dcf1b9\",\"imageThumbnail\":\"c987fbbb565f327c8f12d826c461efc7693d2431\",\"originalImageHeight\":853,\"originalImageWidth\":1280,\"altText\":\"A high-contrast black and white ethnographic photograph of the Katu community in Vietnam navigating a river. Several individuals in traditional woven attire are seen in a long dugout canoe, silhouetted against the shimmering water. The monochrome tones emphasize the texture of the wooden boat and the ripples of the river, documenting the indigenous relationship with riverine transport in the Annamite Mountains\",\"fileName\":\"Katuic Riverine Ecology _ Monochrome Field Documentation\"}","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"a096565f-ee4f-43b7-a44b-2ec4d2bb7765"},{"id":"7505f4e3-d161-456d-a934-6ea3fba4e660","value":"The river as a spiritual and economic artery. B/W photography serves to highlight the textural relationship between the Katu people and the 'Water Mother' (Yang Dak), a central figure in the Annamite spirit landscape","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"7c9787f7-4b76-4e08-81ac-3eda6831faa3"},{"id":"de0bcd65-955e-4eae-981b-be2dafd16afb","value":"{\"root\":{\"children\":[{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Conclusion: The Resilience of Phii Brée Animism in Modernity\",\"type\":\"text\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"left\",\"indent\":0,\"type\":\"heading\",\"version\":1,\"tag\":\"h3\"},{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"The Mnong Gar ecocosmology has demonstrated remarkable resilience despite the historical \\\"ethnocide\\\" and \\\"uprooting\\\" of populations. Condominas (1977) documented the \\\"sorrowful\\\" meeting in 1958 where the Diemist regime and subsequent military administrations attempted to suppress traditional customs—ridiculing loincloths and forbidding sacrifices—in an attempt to make their culture disappear. \",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"The later creation of \\\"Special Forces camps\\\" and \\\"Free Strike Zones\\\" in the Daak Kroong valley represented a physical and cultural attempt to sever the people from the land they \\\"commune with as if it were human.\\\"Despite these attempts at \\\"uprooting,\\\" the underlying \\\"Taboo Software\\\" persists as a form of ecological resistance. For modern conservationists, the \\\"So What?\\\" layer is clear: the survival of the Annamite Corridor depends on integrating these indigenous land-tenure systems into state policy. To ignore the spiritual arbiter of the forest is to ignore the very mechanism that has preserved the biodiversity of Sar Luk for millennia.\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"left\",\"indent\":0,\"type\":\"paragraph\",\"version\":1,\"textFormat\":0,\"textStyle\":\"\"},{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"References\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"------\",\"type\":\"text\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"justify\",\"indent\":0,\"type\":\"heading\",\"version\":1,\"tag\":\"h5\"},{\"children\":[],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"paragraph\",\"version\":1,\"textFormat\":0,\"textStyle\":\"\"},{\"children\":[{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Århem, K. (n.d.).  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Spirit-hills and nodal governors: Ecosystem management in the Central Highlands.\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"listitem\",\"version\":1,\"value\":1},{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Condominas, G. (1977).  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"We Have Eaten the Forest: The Story of a Montagnard Village in the Central Highlands of Vietnam\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\" . (A. Foulke, Trans.). New York, NY: Hill and Wang. (Original work published 1957 as  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Nous Avons Mangé la Forêt de la Pierre-Génie G6o\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\" ).\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"listitem\",\"version\":1,\"value\":2},{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Le, T. (n.d.).  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"The Forest Mother: Indigenous frameworks of resource allocation.\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"listitem\",\"version\":1,\"value\":3},{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Phan, N. (n.d.).  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Emic ecological models and taxonomic hierarchies in the Annamite Corridor.\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"listitem\",\"version\":1,\"value\":4}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"list\",\"version\":1,\"listType\":\"bullet\",\"start\":1,\"tag\":\"ul\"}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"root\",\"version\":1}}","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"e9c56e06-8e91-4f08-8ae9-486f38be3984"},{"id":"76661a83-ad60-4a78-a29c-185e9240417d","value":"{\"root\":{\"children\":[{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Section II: The Ritual Grammar of Harvest – The Communion of the Ritual Pole\",\"type\":\"text\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"left\",\"indent\":0,\"type\":\"heading\",\"version\":1,\"tag\":\"h3\"},{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Ritual acts as a strategic \\\"speed-bump\\\" to over-exploitation by transforming extraction into a mediated exchange. Ethnographic fieldwork conducted by Condominas identified that no significant felling or planting occurs without a ritual sequence that acknowledges the tree and soil as sentient.\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"left\",\"indent\":0,\"type\":\"paragraph\",\"version\":1,\"textFormat\":0,\"textStyle\":\"\"},{\"children\":[{\"children\":[{\"detail\":0,\"format\":1,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Phase A: The Invocation.\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  Before the forest is \\\"eaten,\\\" the holy men must insert the drinking straw into the jar of  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"rndém\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  (rice beer) to invoke the ancestors. This phase serves as a formal inquiry to the spirits regarding the suitability of the land, preventing the clearing of \\\"Hot\\\" or spiritually prohibited zones.\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"listitem\",\"version\":1,\"value\":1},{\"children\":[{\"detail\":0,\"format\":1,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Phase B: The Anointing.\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  The \\\"ritual grammar\\\" of the harvest is best seen in the anointing of the sacrificial posts and the \\\"giant-bamboo pole masts\\\" ( \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"ndah rlaa\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\" ). Anointing these structures with blood or rice beer marks the transition of the forest from a standing timberland to a managed  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"miir\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\" .\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"listitem\",\"version\":1,\"value\":2},{\"children\":[{\"detail\":0,\"format\":1,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Phase C: The Exchange.\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  The \\\"Exchange of Buffalo Sacrifices,\\\" such as those performed by Baap Can and Ndéh (Condominas, 1977, p. 19), functions as the economic engine of the forest. The sacrifice of the buffalo is the ultimate gift-exchange, where animal life is offered to the Spirits of the Soil to ensure the continued fertility of the \\\"curated\\\" forest.\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"listitem\",\"version\":1,\"value\":3}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"list\",\"version\":1,\"listType\":\"bullet\",\"start\":1,\"tag\":\"ul\"}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"root\",\"version\":1}}","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"f36215ad-e9d1-4a0e-87b9-c57121fdc8b0"},{"id":"bd1431be-e1b8-4393-8f2a-4c10a5ceba63","value":"{\"root\":{\"children\":[{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Introduction: The Annamite Corridor as a Curated Sacred Landscape\",\"type\":\"text\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"left\",\"indent\":0,\"type\":\"heading\",\"version\":1,\"tag\":\"h3\"},{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"The Central Annamite Corridor is frequently mischaracterised in state discourse as a pristine \\\"wilderness\\\"; however, a rigorous visual anthropology reveals a \\\"curated landscape\\\" meticulously shaped by centuries of  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Phii Brée\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  presence. To  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"analyse\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  the spatial dynamics of the Daak Kroong valley is to recognise that the forest is a social and spiritual entity. The inhabitants of Sar Luk do not merely reside in the landscape; they  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"spatialise\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  their history through it. \",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"This is most vividly expressed in their temporal markers: the Mnong Gar log the passing of time by referring to the specific wooded areas they clear and burn. As documented in the foundational ethnographic fieldwork of Georges Condominas (1977), the phrase  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"\\\"Hii saa brit...\\\"\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  (\\\"We ate the forest of...\\\") followed by a specific spirit-name—such as the Stone Spirit Géo—serves as the primary method for designating an agricultural year.\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"This \\\"forest-eating\\\" is a cyclical management  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"programme\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  rather than a destructive act. By clearing sections of the forest and returning to them only after a successional cycle of ten to twenty years, the Mnong Gar manage the forest’s regeneration. This lived-in environment is governed by a taxonomic hierarchy that dictates which areas are utilitarian  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"miir\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  (slash-and-burn fields) and which remain inviolate, ensuring that the \\\"forest-eaters\\\" maintain a symbiotic equilibrium with a sentient canopy.\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"paragraph\",\"version\":1,\"textFormat\":0,\"textStyle\":\"\"}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"root\",\"version\":1}}","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"5f7a6479-538d-4563-8083-7e2a8ad05697"},{"id":"17112733-67ee-49e3-9571-55326e58733b","value":"{\"root\":{\"children\":[{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Section I: The Sentient Canopy – Taxonomy of Spirit-Hills and the Stone Spirit\",\"type\":\"text\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"left\",\"indent\":0,\"type\":\"heading\",\"version\":1,\"tag\":\"h3\"},{\"children\":[{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"The Mnong Gar taxonomy of the forest is predicated on a spiritual hierarchy that determines ecological function. Unlike Western botanical classification, this system identifies specific \\\"Spirit-Hills\\\" ( \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Yang\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\" ) as nodal points or \\\"governors\\\" of the ecosystem. As observed in the Sar Luk valley, these spirits, including the Stone Spirit Géo and  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Phii Ko’\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\" , inhabit \\\"compact masses of full-grown timberland\\\" (Condominas, 1977, p. 5). \",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Because these areas are designated as the exclusive domain of the  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Yang\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\" , they are \\\"never touched by the rice planter’s axe,\\\" effectively creating permanent biodiversity reservoirs.While contemporary researchers such as Phan and Le (n.d.) propose a \\\"Forest Mother\\\" as the supreme arbiter of resources, the ethnographic record in Sar Luk suggests a more decentralised governance by localized spirits and the  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"Spirit Nduu\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\" . These entities require humans to engage in a \\\"gift-exchange\\\" economy. Success in the  \",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":2,\"mode\":\"normal\",\"style\":\"\",\"text\":\"miir\",\"type\":\"text\",\"version\":1},{\"detail\":0,\"format\":0,\"mode\":\"normal\",\"style\":\"\",\"text\":\"  is not attributed to human labor alone but to the \\\"communion with the land as if that land were human\\\" (Condominas, 1977, p. xiv).\",\"type\":\"text\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1},{\"type\":\"linebreak\",\"version\":1}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"paragraph\",\"version\":1,\"textFormat\":0,\"textStyle\":\"\"},{\"children\":[{\"type\":\"image\",\"version\":1,\"hash\":\"7baf4895140d6d76e587ab0a03babfa334c8281e\",\"src\":\"https://s3-alpha-sig.figma.com/img/7baf/4895/140d6d76e587ab0a03babfa334c8281e?Expires=1771804800\u0026Key-Pair-Id=APKAQ4GOSFWCW27IBOMQ\u0026Signature=f-qLOxmCsZHWrH1qK0y5N--A1l36zqGXkty2DQH3tehAES2yECGNZ-nnw6T2get7Ch2JJ42AcYAjFmzJUBxJNoQIC1NGdeIa8MUFr-e5wwgrRBICtCyCGE~OA2nKPgLLBXiad36WsH5O1iRRvfbia9Aal8g4ddIorg~MrUhERUS2QpDFXEuMUUaY5KDFSgQzNE1MClbgHA93hfvTek68P4xS0H9UOutNqDGNRHMubo~1RTmfWcRF5i8VIoHQKl~FW7I0Ype1a106fnbZUNUkXGEUU5QuPDBSLFEiAaX4cap96DFl2UT1441lQ4U3~j27gVwwykWCVlJA2LzSgJ21ag__\",\"altText\":\"\",\"originalImageWidth\":1940,\"originalImageHeight\":486,\"isFillWidth\":false}],\"direction\":null,\"format\":\"center\",\"indent\":0,\"type\":\"paragraph\",\"version\":1,\"textFormat\":0,\"textStyle\":\"\"},{\"children\":[],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"paragraph\",\"version\":1,\"textFormat\":0,\"textStyle\":\"\"},{\"children\":[],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"paragraph\",\"version\":1,\"textFormat\":0,\"textStyle\":\"\"}],\"direction\":\"ltr\",\"format\":\"\",\"indent\":0,\"type\":\"root\",\"version\":1}}","itemId":"72f1bc75-dfe2-4493-afb9-94ad8d2f7b97","fieldSchemaId":"e9140d42-578b-4b06-a9d4-e43aef9c1fb4"}]},"7f5c6bcc-6b62-4ca5-a4c3-b657106707d8":{"id":"7f5c6bcc-6b62-4ca5-a4c3-b657106707d8","index":"(O","collectionId":"38d3e50d-2b97-424e-96f4-56fbd43b3b64","fields":[{"id":"54ff67bb-1640-4af2-a483-df37ec05f5d5","value":"PAPER","itemId":"7f5c6bcc-6b62-4ca5-a4c3-b657106707d8","fieldSchemaId":"875b47be-d32e-4a68-abfe-4ae3394b5141"},{"id":"58e28198-76f1-4b3b-9635-a697f029fffc","value":"2026-01-12","itemId":"7f5c6bcc-6b62-4ca5-a4c3-b657106707d8","fieldSchemaId":"8a2d1898-a267-4f7f-a9cb-eee6fe5f77cc"},{"id":"dbf47efe-0c4d-4f85-a78f-0ef01a494847","value":"ficus-analysis-paratextual-elements-thai-bo-tree","itemId":"7f5c6bcc-6b62-4ca5-a4c3-b657106707d8","fieldSchemaId":"33231ea1-f178-4c6d-a5b7-90cf1d1096b1"},{"id":"cdf8e532-622d-4cea-8b24-ab2a540be4a9","value":"Spatial Syntax of the Sacred Ficus","itemId":"7f5c6bcc-6b62-4ca5-a4c3-b657106707d8","fieldSchemaId":"782712ce-bf0f-4a1c-ae95-14daefab13e6"},{"id":"f3227590-8d56-40be-b09c-fca5882d2d06","value":"{\"image\":\"c8bd9ae1ace2fc4727a4791ef20d7b1e5d476d0a\",\"imageThumbnail\":\"582998d6a9561e10b54bdb21f7bb7443de98633a\",\"originalImageHeight\":1755,\"originalImageWidth\":2162,\"altText\":\"A wide-angle photograph showing the massive, sprawling sacred tree at Wat Chet Yot temple in Chiang Mai, Thailand, completely devoid of people. 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