ABSTRACT
A theory about landscape cannot be disentangled from a discourse about ontology. In Helambu, following Descola, it could be possible to register or recognize the existence of at least two set of ideas about the relationship established between human and landscape, or human and non-human: animism and analogism. According to the first approach, “the so-called natural and supernatural domains are peopled by collectives with which human collectives maintain relations according to norms that are deemed common to all. The description and the related understanding of the environment in Himalayan villages is infused with religious meanings, denoting and testifying a peculiar relation with notions of sacred space. This relation essentially revolves around a worldview in which human beings and the world surrounding them, with all its inhabitants, are closely linked and related to each other. Human beings appear to be part of a sacred geography, which incorporates visible and invisible landscapes, hosts of other-than-human entities populating a multi-dimensional world.
