This is repeated across many communities that have strong ties with their lands.

9. The form of the Rakhno is depicted through the shadows of the installation. However, the landscape he navigates is evolving both in the installation and in the real world. New roads and walls are built, and trees and mountains are cut, how does he navigate through the same path each night? Does the transformation of the space not affect his navigation, his map and his orientation? What has he managed to protect while witnessing these transformations?

They live amongst their gods, with their gods or even on top of their gods.

The gods inhabit the forests, streams and mountains just as we do.

There are no owners of these spaces, it is collectively looked after by each and every member of the community – as something that is sacred, and cannot be owned by mere humans. We borrow from the environment everything that we consume, food or otherwise.

But, there are also those communities where the gods have been exiled from the lands and into other worlds. To the heavens, or somewhere similar.

Here, nothing remains sacred except designated places of worship.

Without the sacred, everything becomes an object, a resource, a useful abundance. Now one can take what they wish from nature without upsetting the gods, as they have been granted a new world (that is, again, full of abundance).

Everything can be extracted, reproduced and commodified.

Can this ‘sacred’ be something intrinsic to everything?


     Can it exist without its religious counterpart?

Everywhere else, can be owned, bought and sold.