Suchergebnisse

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 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.

Abstract
This article examines the place occupied by garden culture in the mental landscape of Russia's Muslims from the early nineteenth century to the late Socialist era. First taken from the Qur'an as a symbol of eternal salvation, the idea that gardens might embody both aesthetic and metaphysical values was further articulated by traveling missionaries with Sufi affiliations. This idea was afterwards absorbed by the generation of students graduated from Central Asian madrasas who, in the first half of the nineteenth century, brought the fashion for having gardens back to their home villages in European Russia. Gardens built or imagined by Muslims in European Russia had a history of their own, developing from the classical vision of heavenly gardens in Qur'anic exegesis into what became a central spatial category in Sufi tradition. In post-war Soviet Russia a place of piety was rethought as dacha—the entire process reflecting the evolution of Muslim subjectivity over the last few centuries.

The structure of our racial hierarchy depends on the power of color, particularly skin color, to signify racial difference and justify stratification. Color is an important element of culture, capable of communicating multivocal meanings. Dark colors have sets of cultural meanings like evil, magic, and night, but they are also associated with skin color and race. This article seeks to understand how material objects act as vehicles for ideas about color and race, particularly Blackness, in the absence of bodies or images of people, by examining the phenomenon of named varieties of dark‐colored plants. My data included interviews with daylily breeders and an online database of over 90,000 named daylily varieties. Systematic analysis showed that dark plants were frequently, though not exclusively, given names referencing Blackness. White or light‐colored flowers did not receive racialized names. Findings demonstrate that color carries racial connotations even in areas of activity and cultural production that appear to have little or no connection with race, human bodies, or human identities. I suggest that color plays an important and underexamined role in the process of racialization and the perpetuation of White supremacy.

With reference to two tea gardens in West Bengal; located in the districts of Jalpaiguri and Darjeeling

"Green Retreats presents a lively and beautifully illustrated account of eighteenth-century women in their gardens, in the context of the larger history of their retirement from the world - whether willed or enforced - and of their engagement with the literature of gardening. Beginning with a survey of cultural representations of the woman in the garden, Stephen Bending goes on to tell the stories, through their letters, diaries and journals, of some extraordinary eighteenth-century women including Elizabeth Montagu and the Bluestocking circle, the gardening neighbours Lady Caroline Holland and Lady Mary Coke, and Henrietta Knight, Lady Luxborough, renowned for her scandalous withdrawal from the social world. The emphasis on how gardens were used, as well as designed, allows the reader to rethink the place of women in the eighteenth century, and understand what was at stake for those who stepped beyond the flower garden and created their own landscapes"--

"Poetic Community examines the relationship between poetry and community formation in the decades after the Second World War. In four detailed case studies (of Black Mountain College in North Carolina, the Caribbean Artists Movement in London, the Women's Liberation Movement at sites throughout the US, and the Toronto Research Group in Canada) the book documents and compares a diverse group of social models, small press networks, and cultural coalitions informing literary practice during the Cold War era