by Raul Cazan
When we are climbing a mountain, it may witness our behavior with a somewhat remote or mild benevolence. The mountain never fights against us, and it will hold back avalanches as long as it can, but sometimes human stupidity and hubris and a lack of intimate feeling for the environment result in human catastrophes – that is, catastrophes for mothers, fathers, wives, children and friends. There is a sense of both greatness and fragility that escapes us while reflecting upon the mountains.

Breithorn, 4165 m, Switzerland
Purely local mountain cultures are incompatible with cosmopolitan and urban ones. The intrusion of new values and lifestyles rapidly undermines mountain culture. Even though in Europe worship of the mountains has faded in dark ages of history, Arne Naess, the great philosopher, reminds us of some cult of mountains remaining. Tseringma (Gauri Sankar) is still worshiped. “When we suggested to the Sherpas of Beding, beneath Tseringma, that they might have their fabulous peaks protected from “conquests” and big expeditions, they responded with enthusiasm. A special meeting was announced, and the families voted unanimously to ask the central authorities in Kathmandu to refuse permission for climbing expeditions to Tseringma” (The Ecology of Wisdom. Writings by Arne Naess, edited by Allan Drengson and Bill Devall, Counterpoint, Berkeley, USA, 2008, page 65). Goenden, the leader of Beding walk all the way to the Nepalese capital to contact the administration. Alpine clubs and the government largely ignored this initiative even if Sherpas would not mind losing the money they could earn from expeditions. “Enlightened” Sherpas would tolerate organizers of expeditions going anywhere whilst high mountains need no “protection” as they are just great stone heaps and large glaciers.
Probably all parties were right. However, what Naess gets out of it is a certain idea of modesty in human relations with mountains and mountain people. “As I see it, says the philosopher, modesty is of little value if it is not a natural consequence of much deeper feelings and, even more important in our special context, a consequence of a way of understanding ourselves as part of nature in a wide sense of the term. This way is such that the smaller we come to feel ourselves compared with the mountain, the nearer we come to participating in its greatness. I do not know why this is so.”
FROM SACRED TO TOURISM
Mount Olympus and Mount Ida for the ancient Greeks, even Hephaestus’ workshop at the heart of Etna, or the mysterious Kogayon, the holy mountain of the Dacians somewhere in the Carpathians, through the Alpine peaks of Celtic gods, up to Akkha, the mystic Sami mountain in the Scandinavian North, they all are subdued to an assimilated divine greatness of the Mountains of Europe and of the mountainous peoples of Europe.
Simulacra of biblical mountains, most peaks of Europe have been baptized with saints’ names in centuries of Christianity.
A syncretic combination of various elements also characterized the “sacred mountains” that were erected all over France in the squares and churches of the new Republic at the height of the Revolution in 1793 and 1794. These were constructed from piles of earth and other suitable materials. During the philosophical discussions of previous decades of the 18th century, nature had interestingly gained an almost mystical character, as the essence of perfection. Society had to reconcile with it. And it was the embodiment of freedom, equality, and brotherhood from the flags of the French Revolution. The artificial mountains were used for the cultic representation of nature. Here, a Supreme Being revealed to man the laws of Nature and Reason, just as the biblical God had once given Moses the Ten Commandments on Mount Sinai, or the gods of Greek antiquity had lived on Mount Olympus. During celebrations of the Revolution, the artificial mountains were often climbed by a woman dressed in white. Standing at the summit, she was hailed as the new goddess of freedom and reason. (Jon Mathieu, The Sacralization of Mountains in Europe during the Modern Age.
The Sacri Monti (artificially constructed holy mountains) at the southern foothills of the Alps are also clearly related to topography. They developed in some regions near the border with Protestant countries during the decades around 1600. The idea of bringing “Jerusalem” to Europe and imitating it architecturally had already appeared before 1500 and gained greater significance after the Council of Trent (1545–1563). The thematic center of the Sacri Monti is formed by the life and the Passion of Christ on the mountain of Golgotha, or by remarkable scenes from the life of Mary, or the life of a saint. Here, as in other regions, it was often conspicuous but seldom very high mountains that received pilgrimage churches (Luigi Zanzi, Sacri Monti, 2002).
From these sacralizations of the mountain, nowadays we descend to a certain commodification.
ASCENSIO AD INFERNOS
Some years ago, in a mountain chalet on Monte Rite in the Italian Dolomites, Pavia University based mountain history professor Luigi Zanzi was screaming out a lecture about the crisis of mountain culture, the greatest provider of ecosystem services – since we are in need of contemporary environmental terms. This is the fragility of mountain communities.
People of the mountain communities were free until less than a century ago; the areas that these people were occupying had been escaping any fiscal policies of the state, they were literal tax-free zones. Probably last examples of such relative liberty were the shepherd communities in the Transylvanian Alps scattered on the hills around Sibiu/Hermannstadt in Romania or the ones in the Balkan Mountains during the iron fist ruling of the communists.
For inhabitants of the alpine communities there should be no income taxes, says Zanzi, as capitalist economy cannot function over 2000 m altitude. Whereas agriculture, production and services in the lowlands of Europe enter the global economic competition, the economic life in the mountain is essentially local and based on a “integral ecology”.
Mountain economy keeps anywhere in Europe a sense of production and consumption that is always self-sufficient and difficultly defendable against invasion of the big capital usually interested in grand tourism projects. Local production in the mountains inherently presupposes local consumption; in case of extra production, people’s work should not be “exported” or distributed at long distance, says Zanzi, for the simple reason that they cannot afford competing with the bigger businesses in the lower lands.
Mountain economy is subsistence, however there is nothing demeaning in it. This traditional and ecological economy keeps a whole environment on which all subjects of the state depend. It surrounds glaciers, fights climate change and maintains a biodiversity that was lost elsewhere. These provided services cannot be taxed as simple as function of income in money because they are much more complex; they should be not taxed at all, concludes Zanzi.
RISK AND BLACK SNOW
Fragility of the mountain translates though into the fragility of our global climate.
The risks of the mountain must be studied more closely since climate change became obvious. The risks have always existed. They are partly cyclical, said Federica Cortese, Deputy Mayor of Courmayeur in charge of risk and the environment, President of the Fondazione MONTAGNA SICURA.
But the risks are increased by the natural changes, by urbanization and by the practices of mountain recreation. But the glacier Jorasses (part of the Mont Blanc and Mer de Glace complex), among other causes threats by sliding on a slope driven by gravity. It leads to a steep face of the mountain where periodic blocks of ice break off. The ice can break off at any time, under the effect of buoyancy. Falls are unpredictable.
So the risks are real for practitioners of mountain recreation (climbing, skiing, shelter clients and residences located below). But the risks are real and big for houses in the valley of Val Ferret from under the glacier. Falling ice in winter could trigger destructive avalanches. The glacier des Grandes Jorasses is subject to multiple monitoring: monitoring of the ice mass with surveillance cameras.
More generally, scientists study the evolution of permafrost, the layer of soil, permanently frozen so far, which would tend to warm as a result of climate change. Sensors are placed in diferent locations to measure the temperature of the rock and soil in real time. The information is transmitted from the sensors to laboratories or researchers follow the phenomena and try to create models that predict the behavior of the mountain.
Permafrost in fact depends on phenomena such as the holding of massive rocks often partially stuck by frost. Rising temperatures could cause the collapse of massive rock walls.
Global warming may handicap some parts of agriculture. Melting glaciers may temporarily provide water for crops that warming can be traced back at higher altitude. Valley of Adige around Bolzano in South Tyrol, is covered with yards of apple that provide 10% of the European market. Growing apple trees has developed thirty years ago, enjoying a huge success. The sector is thriving, to the point that cultures extend aloft to enjoy the warming that reduces the risk of frost. But less the cold, less apples get their rosie glow!
In the glacier of Morteratsch in Switzerland, probably the place where glacier melting can be seen with naked eye, climate change works its way towards vaporizing ice and permafrost. High areas such as this “enjoy” quite a warming; increase in average temperatures has long over-passed any thresholds optimistically set by any United Nations branch.
Uberto Piloni, consultant and mountain guide, shared the rapid melting and cracking of the Morteratsch; “warm water infiltrates under the big blocks of ice and form literal streams under the calotte making it break and slide downstream. Often times one can be amazed by impressive waterfalls that lie as a visual proof of a melting at a speed of 1 cubic meter per second. Every here and there, crevasses create actual lakes, in fact some pits in which deep waters last for days. A pit like this is called a “swallower”,” concludes Piloni.
Climate change “has extreme effects on the Alps; the average increase in temperature in all the Alps is higher than the average increase in other areas of the Northern Hemisphere, we had 2 centigrade increase in the Alps (within the last two decades, n.n.), the effects are very visible and, most of all, very expensive. One of the most visible effects is the retreat of glaciers,” Marco Onida, General Secretary of the Alpine Convention told 2C.
Within an annual program consisting of sustainable crossing of the Alps and a lot of knowledge sharing – named SuperAlp! – The Alpine Convention let participants, all journalists, discover the conditions of alpine glaciers, one of the most evident indicators of the effects of climate change. It also intended to make this crossing an occasion to communicate the Alpine Convention and its Protocols as tools for the sustainable development of the Alpine region, easily transferable also to other mountain regions of the world. “We chose 5 glaciers in the Alps and we crossed them all in order to see with our eyes what the situation is and to talk to knowledgeable people, glaciologists, experts that have been living here for the last 50-60 years and that are able to explain what is the situation’s evolution, what is the speed of the retreat, what are the problems associated to this retreat and so on,” added Onida.
The glacier of Gran Paradiso (Grand Paradise) proves an infernal effect. The water that glaciers provide to the lowlands – and here we are talking about long flow rivers of Europe such as the Po or the Danube, carriers of immense biodiversity and culture – has been halved in the last decade, warns Eduardo Cremonese with the Environmental Agency of the Italian region of Val d’Aosta (Vallee d’Aoste). “People started to see that there is less water for them, less hydropower production. This low amount of snow and precipitations in general as well as the increase in average temperature in the spring is the danger for the valleys and also for the alpine areas.”
The research that the Agency in Aosta is carrying out is quite simple. Named “mass balance”, researchers are measuring the amount of snow and ice at the winter peak and then they repeat measurements in late spring. Subtracting, you get the amount of snow and ice melted. Comparative studies carried out each year in the last decade show that the glacier is continuously losing mass. “Just to give you an idea, we measured the ablation of the terminal part of the glacier and in less than 8 years we had to change 2 ten-meter long poles, that is Gran Paradiso lost a 20 meters thick layer of ice.”
At its turn, Aletsch Glacier in Switzerland, the longest in the Alps, has broken in 5 “tongues” along huge crevasses. Uberto Piloni says that there is an undeniable truth of constant melting and it is written in stone with nature’s means; in the last 60-70 years, the super-industrial times, there has been a constant melting as lichens that grow on rock show.
Global warming will cause problems especially in the drier parts of the Alps, in the valleys without glaciers with precipitation already low. This is underlined by Marc Zebisch, climate change expert at the European Academy (Eurac), a research center in the region of Trentino South Tyrol, Italy. Glacier retreat is one of the most overt indicators of climate change, however they do not have the biggest impact, says Zebisch. Snow gives the highest degree of fragility; alpine snow is “the water tower of Europe”, vegetation in the lower lands depends on the additional water that comes from the snow melting, that is all river streams and ecosystems consume the water that flows from the alpine snow, therefore less snow will impoverish biodiversity. A 4 degrees Celsius increase in average temperature in the Alps – very possible by 2050 – will cause more water in winter and much less during spring and summertime. This all means water shortages all over continental Europe similar to the drought of 2003 and less vigorous ecosystems.
Old ice and permafrost, due to low amounts of snowfalls, tend to get a darker color, a phenomenon named “black snow”. Naturally, the melting speed increases as this ice attracts the sun’s rays. Paradoxically, however, in the coming years we will have larger amounts of water in the continent due to massive melting of the alpine glaciers. Nonetheless, Carpathians or Apennine mountains lose their snow already in spring, as Eurac satellite photos show, and water shortages are to be expected in the near future.
Businesses and developers, on the other hand, think in terms of credit and on shorter periods of time; they keep doing good business with useless ski slopes in the Alps or enjoy the large amounts of water for hydropower. We are living times of egotistic narrow approaches on development, times in which nuclear energy imported from France is used to uplift water basins in the Alps for artificial waterfalls that create hydro energy. These are times when energy and subsequent business are mere speculations, whereas glaciers on the alpine peaks are complexly connected with the fantastic biodiversity of the Danube Delta.
We gathered scientific information for the sake of a good article, but what we need is the modesty that Arne Naess was writing about. “…the smaller we come to feel ourselves compared with the mountain, the nearer we come to participating in its greatness.” Sustainability means humility and it brings long term thinking as today’s development seems to be upside down: alpine communities are disentangled, but ski slopes prevail; ecosystem services are denied, while big energy projects carve merciless into the body of the mountain; unemployment in alpine areas is frightening, but open cast cyanide mining or mountain top removals are seen as job providers; bad and genetically modified food is creating poverty, inequality and massive land-use change; alternative power sources are presented as panacea while water shortages are looming for downstream communities.
These are times of the “black snow”.

* https://docs.google.com/viewer?a=v&q=cache:CeivszWI4-YJ:www.unilu.ch/files/The-Sacralization-of-Mountains.pdf+&hl=ro&gl=ro&pid=bl&srcid=ADGEEShZjiWVOrJtpWvtZiOx70smSWzQQ7Lm6xnqhdZpwI8AvR8bQPb3CQYIovCPCjD89gFixzlXRxT6GFRWdFIkT5CfG2nXb7VQULACgmTQ-DdTV9rhwMBvlfqhsmoCc6p–DNDaBtP&sig=AHIEtbQAkosDfG7CBN-xUsnAiRnRO4Y5gg



























