Garden Culture Research Articles

The Early modern Ottomans: remapping the Empire

Situating the early modern Ottoman world Virginia Aksan and Daniel Goffman Part I. Mapping the Ottoman World: 1. Imagining the early modern Ottoman space from world history to Piri Reis Palmira Brummett Part II. Limits to Empire: 2. Negotiating with the Renaissance state: the Ottoman Empire and the new diplomacy Daniel Goffman 3. Information, ideology, and limits of imperial policy: Ottoman strategy in the context of Ottoman-Habsburg rivalry Gabor Agoston 4. The Ottomans in the Mediterranean Molly Greene 5. Military reform and its limits in a shrinking Ottoman world, 1800-40 Virginia Aksan Part III. Evocations of Sovereignty: 6. Genre and myth in the Ottoman 'Advice for Kings' literature Douglas A. Howard 7. The politics of early modern Ottoman historiography Baki Tezcan Part IV. Boundaries of Belonging: 8. Inside the Ottoman courthouse: territorial law at the intersection of state and religion Najwa Al-Qattan 9. The material world: ideologies and ordinary things Leslie Peirce 10. Urban voices from beyond: identity, status and social strategies in Ottoman Muslim funerary epitaphs of Istanbul (1700-1850) Edhem Eldem 11. Who is a true Muslim? Exclusion and inclusion among polemicists of reform in nineteenth-century Baghdad Dina Rizk Khoury Part V. Aesthetics of Empire: 12. Public spaces and the garden culture of Istanbul in the eighteenth century Shirine Hamadeh Bibliography.

Historical revivalism in hungarian country house gardens between 1880 and 1930: An exploration and analysis

The period lasting from the Compromise betweeen Austria and Hungary in 1867 to World War I was a ‘golden age’ of Hungarian horticulture and garden art. Country houses with their parks belonged traditionally to the way of living of the aristocracy. The ‘construction boom’ generated by a fruitful interplay of the favourable economic conditions of the ‘Gründerzeit’ and the related social needs and financial abilities, resulted in a multitude of new gardens. This surge of development almost coincided with the spread of historical revivalism in garden design from the 1860s and with an increasing role played by Hungarian creators of gardens in addition to foreign specialists who settled or were invited to work here.The period between the two World Wars did not effect a fatal break in this garden culture. In some cases, this slowly consolidating period brought real efflorescence (e.g. Hatvan, Röjtökmuzsaj, Szeleste), though these places were the exceptions. The construction and transformation of parks together with the modernization of houses continued in the interwar decades (e.g. Dég, Röjtökmuzsaj) and considerable new establishments were also created (e.g. Vajta, Csorvás, Selyp).The country house gardens of historical revivalism, with their spectacular parterres, avenues, exotic plant rarities grown in the greenhouses or nursery gardens and transferred to the pleasure-grounds or shown at exhibitions, with their sports facilities and family mausoleums represented the prestige of the aristocracy which still clearly played the leading role in politics and society despite their declining economic and cultural influence. Alternatively they expressed the ambition of a new plutocracy to acquire social legitimation for their wealth. In a few cases and in both groups, there was something else: the garden became the site and instrument through which they could achieve accomplishment by means of creative activity.The present study is a first attempt at summarising the partial results of research that in its initial phase on the topic. It describes 12 sites in detail, 9 from the period between 1880 and World War I, and 3 from the 1920–30s. After the descripions it gives a preliminary overview of tendences and characteristics of the examined period including the transformation of the landscape garden, revivalist structural elements, follies and utilitarian garden structures, statuary and other garden ornaments, landscape gardeners and creative owners, mainteneance and productive gardening, with a lot of further examples and personalities. Finally, a brief outlook closes the study to the post-1945 survival of the gardens described and historical revivalism in garden art in general.

Provisions Made for Prosperity and Affluence: Karl Sigmund Franz Freiherr von Stein zum Altenstein and the Establishment of theGärtnerlehranstaltin Prussia

Abstract This paper addresses some of the reasons behind the Prussian state’s support for cultivation, (Landeskultur), in the early 19th century. Taking three different case studies, the paper sets out to demonstrate the importance of the garden in land improvement, and how this interest resulted in the foundation of an institution for the specific training and instruction of gardeners. Not only was this Königliche Gärtnerlehranstalt (Royal Gardener’s Institute), along with the Royal Botanical Garden and the Society for the Advancement of Horticulture in the Royal Prussian states, seen as an outstanding centre for the improvement of the Prussian landscape, it also combined practical theoretical, and scientific instruction. Merging agrarian and horticultural utility with beautiful gardens, it was aimed at the scientific schooling of land cultivators and experts of plant culture so providing technical support for those industries dedicated to garden culture. Copying the magnificent example of the Parisian Jardin des plantes not only was the garden regarded as a place in which the state’s affluence and prosperity was rooted, it also combined cameralistic as well as the scientific and political ideas of the time. The gardener became part of the agrarian political economy.

『无上法院殿御日記』にみる後水尾院サロン以降の宮延庭園文化

This paper aims to clarify the one aspect of Imperial garden culture after Shugakuin Imperial Villa, by taking a general survey of the change of the relation between the life culture of the Princess Shinanomiya and gardens. She spent the majority in the youth by the Gomizunoo's salon, and played many times in Shugakuin Imperial Villa. And, she obtained the detached residence in Shchiiku, and enjoyed a peripheral stroll based on there. Next, she obtained the other detached residence for Sanjo. On the tableside of the building, the lattice was made to see the street. On the backside, the pavilion (ochaya) was made to command scenery. The structure showed the consistency of the popular culture and the Imperial culture. She frequently went out to suburbs, and entered the popular culture in each body in the fall of life. Her living space has escalated from the garden to suburbs while receiving the influence of the change with the times of popularization of the culture. The Imperial cultural salon and the Imperial gardens rose at the beginning of the early modern times in Japan. But the Imperial cultural salon collapsed by the death of the Former Emperor Gomizunoo. In addition, the Imperial garden culture has changed and declined because it received the influence of the change with the popularization of the culture.

ASPECTS OF GARDEN CULTURE AND OPEN SPACE DEVELOPMENT IN GERMANY

The lecture consists of six parts. Part 1 includes a few remarks to the reductionist approach of ecology and early attempts of arborization in Germany. Part 2 addresses elements of an open space theory in an urbanizing world of the twentyfirst century. The third part relates to various meanings and ambivalent values attached to open space elements. Part 4 points to garden culture and open space interests as political issues in democratically constituted societies. In part 5 a number of examples are given in favor of garden culture and open space development in Germany. Here I will especially refer to three planning levels of activities in favor of garden culture and open space development. The lecture ends with brief touches on such points as leisure, housification processes, uneven distribution of open spaces, nativism, and genetically engineered plants.

The Awareness Garden of Wang Shiheng in Yizhen

In China, the Ming Dynasty (1368–1644) was a period particularly rich in garden culture, especially in its last 150 years or so. Not only were many gardens constructed in different parts of China, an enormous amount of writing on gardens was also produced in the form of prose descriptions of specific gardens, poems about gardens themselves or about the social events that took place within them, and a wide range of comments on garden features, the appropriate way to behave in a garden or how gardens should be designed. As a result of warfare, economic instability and the essential transience of gardens, no gardens survive from the Ming period in their original form, though there are some sites still occupied by gardens that were also the sites of gardens in the Ming. The gardens themselves have all been completely reconstructed, though in a few cases certain Ming Dynasty features may survive, such as the large rockery ‘mountain’ in the Yu Garden (Yu yuan: in Shanghai . For our understanding of the nature of Ming gardens, therefore, we are almost entirely dependent on written evidence and visual images such as paintings or woodblock prints from the period.

From ruined gardens to Yan Yuan — A transformed vision of the ‘hinese Garde’: a discussion of Henry K. Murphy's Yenching University campus planning

In 1919, Henry K. Murphy, a graduate of Yale University and architect based in New York, took charge of the new campus plan of Yenching University (Yanjing Daxue), a Chinese missionary university established by the United Board and located at Haidian, Beijing.1 His plan, after discussions and large-scale revisions, was carried out and partially completed for use in 1926. Murphy's design attracted much attention at the time not only because he chose a ‘Chinese style’2 for campus buildings with modern functions and structures, but also because his ground plan organised those buildings in a ‘Chinese-style’ landscape inspired by a neglected Ming/Qing garden cluster originally on the site (figure 1). Believed to have taken both the ‘new efficiency’ of a modern campus and the ‘old beauty’ of Chinese architecture into consideration, Murphy's plan was widely praised as a successful and significant attempt to adapt traditional Chinese architectural culture to modern life.3 It is also noteworthy that since its completion, the campus has always enjoyed fame, especially for its picturesque landscaping. In this respect, the campus is also known as ‘Yan Yuan’ (Yan Garden, literally the garden of Yenching University) even today when the ownership of it has changed.4 ‘Yuan’, a name usually given to Chinese gardens, relates the campus to the auspicious history of its site and to traditional Chinese garden culture.

日本植民地時代における台湾林本源庭園の社交的役割に関する考察

According to the owner of a garden, it will present very different garden culture. Lin Family Garden, in Banchou built from 1888 to 1893, is the representative traditional merchant garden of Taiwan. It is also the most conserved completely garden among the 48 traditional gardens of Taiwan. The purpose of this study is to make clear the social functions of this garden as a merchant garden during the Japanese Colonization. The events held in this garden during the Japanese Colonization were distilled from the newspapers published from 1898 to 1944. And the purpose, organizer, participant, progress, and place of events held in this garden were analyzed. The results revealed that garden parties, meetings, banquets, and poem salons were held in this garden for building the affiliation with the colonization government, for supporting the local events, and for the personal companionship. Moreover, it was open for the public from 1927, it was helpful for enhancing the reputation of Lin Family. Dinchin Hall zone is the center of social life in this garden because it was the most frequently used among seven zones of this garden. It was expected that the findings of this study can realize one part of garden culture of Taiwan.

THERAPEUTIC GARDENS - DEFICIENCIES AND POTENTIALS

THERAPEUTIC GARDENS - DEFICIENCIES AND POTENTIALS

Landscape and Ideology: the Emergence of Vernacular Gardening Culture in Pre-state Israel

Abstract This article discusses the emergence of Hebrew vernacular gardening culture in the Land of Israel-Eretz Israel since the late nineteenth century up until the establishment of the State of Israel in 1948. As a vernacular gardening culture, typical of immigrants who made their new home in a new country, this culture is unique as it is a “cultural invention.” Its creators are characterized by a lack of gardening heritage. This article, based on the socio-semiotic theory for defining culture, deals with five topics: identification of the roots of the vernacular Hebrew gardening culture of pre-state Israel; the role of the Zionist ideology in its development; the contribution of cultural agents and local establishments in its promotion; and finally the uniqueness of Hebrew vernacular gardening culture. The article examines a variety of sources, such as remnants of gardens, plans, building guidelines, photographs, memoirs, and newspapers, as well as children’s and adult literature.

About the professional reach of garden culture and open space development in Germany

About the professional reach of garden culture and open space development in Germany

Just landscape in medieval Anatolia

Islamic civilisation is famous for its garden culture. From the earlier centuries of Islam, the gardens of the Caliphs in Samarra in Iraq and Madinat al-Zahra' in Spain exemplify not only the integration of architecture and garden, but also the importance to statecraft of gardens and vistas of the landscape. In synoptic views of Islamic garden culture, the large ensembles of palatial gardens like these are conflated with later and better preserved early modem Islamic gardens from Mughal India and elsewhere, imparting monumentality, geometric regularity, and immutability to an archetypal ‘Islamic garden’, pinioned by paradisical symbolism.1 2 In this article, I would like to examine Islamic garden culture in the medieval period (11-13th cs), an era lying between the centralised empires of early Islam (8-10th cs) and the gunpowder empires (Mughals, Safavids, and Ottomans) of the early modem period (16-18th cs). In doing so, I would like to suggest a multiplicity of meanings, not to mention influences, guiding the astonishing proliferation of gardens, hunting, and chivalric culture in medieval Islamdom and the eastern Mediterranean in this period. In this article, the proliferation of an informal suburban garden provides a dynamic linking extra-paradisical concepts with garden-making, gardens and landscape exploitation, and Islamic and Christian cultures alike.

Using Hanging Baskets and Containers in Garden Trials at the University of Tennessee

Many new vegetative annuals are available in the floriculture market today. Their growth habits may be trailing or vigorous and more conducive to hanging basket or container garden culture. Today's gardeners are living busy lives and housing is sometimes confined, with little land on which to garden. These factors all contribute to the popularity of hanging baskets and container gardens. Whereas container garden trials are more common in industry, few universities have added container gardens and hanging baskets to their trial gardens. The objective of the hanging basket and container garden trials at Univ. of Tennessee (UT) initiated in Summer 1999 was to demonstrate and promote this timely trend to commercial growers, landscapers, and the public. An attractive brick walkway and wooden arbor were built by a UT landscape construction class to display the containers and hanging baskets. Several challenges had to be met: funding the purchase of expensive containers; planting and placing the heavy containers in the garden; combining plants within the containers; grouping containers together; labeling plants within the containers; displaying the hanging baskets; maintenance and pruning; and most of all, keeping the containers watered throughout the summer. The color wheel proved to be a useful tool for grouping plants and containers. A handout was developed to guide visitors through the container garden. Despite the challenges, the container garden and hanging basket trials proved to be a successful demonstration and were popular among visitors.

The Shao Garden of Mi Wanzhong (1570–1628): revisiting a late Ming landscape through visual and literary sources1

The discourse on Ming gardens, in China or the West, has long drawn upon examples from the Jiangnan region, primarily those in the cities of Suzhou, Nanjing and Hangzhou and their environs.3 Needless to say, this geocentric focus is not only artificial but also greatly limits the understanding of the role gardens played elsewhere in China. For instance, it is not widely appreciated that Beijing, the Ming capital from 1420 to 1644, was also an important centre of garden culture from the mid-fifteenth to the mid-seventeenth centuries. Apart from gardens within the confines of the Forbidden City, there were numerous estates owned by the titled aristocracy and scholar-officials which were known variously for their landscaping, horticultural splendors or architectural features. Until fairly recently, however, the gardens have largely been neglected for scholarly purposes.4 Most of the major gardens in Beijing did not survive the Qing conquest in 1644 and certainly none are to be seen today. Therefore, the study of Ming gardens in the northern capital must rely entirely upon textual records and, from time to time, upon visual representations. Using both written and illustrated sources, this study will consider one of the great landscapes of late Ming Beijing — the Shao Garden (Shao Yuan) belonging to the scholar-official and cultural patron Mi Wanzhong (1570–1628).

Fruitful Sites: Garden Culture in Ming Dynasty China

Fruitful Sites: Garden Culture in Ming Dynasty China

Fruitful Sites: Garden Culture in Ming Dynasty China

Fruitful Sites: Garden Culture in Ming Dynasty China

Fruitful Sites: Garden Culture in Ming Dynasty China

Gardens are sites that can be at one and the same time admired works of art and valuable pieces of real estate. As the first account in English to be wholly based on contemporary Chinese sources, this beautifully illustrated book grounds the practices of garden-making in Ming Dynasty China (1369–1644) firmly in the social and cultural history of the day. Who owned gardens? Who visited them? How were they represented in words, in paintings and in visual culture generally, and what meanings did these representations hold at different levels of Chinese society? Drawing on a wide range of recent work in cultural theory, Craig Clunas provides for the first time a historical and materialist account of Chinese garden culture, and replaces broad generalizations and orientalist fantasy with a convincing picture of the garden's role in social life.

Ethics and morality questions in the history of garden and landscape design: A preliminary essay

Abstract The history of garden culture and the design of gardens and landscapes is also a history of changing ethical and moral approaches to nature in general and of professional ethics of landscape designers and nature preservationists in particular. This is the first special issue of the Journal of Garden History dedicated to the ethical and moral dimensions of garden and landscape design as part of the human appropriation of nature. In the following, the questions of ethics and morality are focused on normative ethics, the tasks of which are defined in the Encyclopaedia of Philosophy as: ‘to criticize irrational moral beliefs and to search for certain general, rationally justifiable moral principles.’1

TWO CULTURES OF RELIGION AS OBSTACLES TO PEACE

Abstract. There are two contrasting cultures in every religious tradition, the holy war and peaceable garden cultures. Examples are given for Christianity, Judaism, and Islam. Conflict is basic to human existence, stemming from the uniqueness of human individuals and their groups. Churches, instead of helping their societies develop the middle‐ground skills of negotiation and mediation, have insisted on a choice between two extreme behaviors: unitive love or destruction of the enemy. In international affairs this has led to the identification of the church with the state in wartime and kept it from claiming the important middle ground of peacemaking. Institutionalized religion can pick up its missed opportunities.

Tendencies in Mid-Eighteenth-Century German Gardening

An attempt to sketch the trends which played an important, or at least a notable role, in mideighteenth-century German gardens can only succeed to some degree if one confines oneself from the start to a few aspects. Therefore the following essay is solely concerned with lines of development in “courtly” garden art, and is based on some particularly relevant sources and a few significant examples which may be compared with each other. Admittedly in the decades up to the outbreak of the Seven Years' War (1756-1763) garden culture flourished among the middle-class in many places — one thinks, for example, of the gardens and country-seats of the Nuremberg or Augsburg patricians created by Johann Christoph Volkamer or Johann Thomas Krauss. These gardens nevertheless continued to be similar to those of the artistocracy residing in the country and were tied, as they had been earlier, to the guiding pattern of princely gardens.