Ireland’s transition from a predominantly rural to a (sub)urban society over the course of the twentieth century coincided with fundamental changes in its socio-cultural and environmental fabric (Corcoran et al. 2007; Moore and Scott 2005; Punch 2004).1 In particular, the recent suburbanization of many Irish towns and cities has raised interesting questions about the spatial organization of human social life. How important is public space for democratic participation? What kinds of spaces do people require to engage with others, or to get involved in community activities? Can we use spatial resources more sustainably and, if so, what are the consequences of such a transition for public and private spaces?
Claus Leggewie and Erik Meyer, “Ein Ort, an den man gerne geht” Das Holocaust-Mahnmal und die deutsche Geschichtspolitik nach 1989 (Munich: Carl Hanser Verlag, 2005)
Karen E. Till, The New Berlin: Memory, Politics, Place (Minneapolis: University of Minnesota Press, 2005)
Peter Carrier, Holocaust Monuments and National Memory Cultures in France and Germany since 1989: The Origins and Political Function of the Vél’ d’Hiv’ in Paris and the Holocaust Monument in Berlin (New York: Berghahn Books, 2005)
This article illustrates the impact of generic differences and changes in the social and political context on the use of emotion concepts such as love and passion in selected Urdu novels from 1869 until 1945. While Nazir Ahmad (1830/31–1912) and Rashid-ul Khairi (1868–1936) in their domestic novels tend to stress the control of passions, particularly in familial relationships, Abdul Halim Sharar (1860–1926) in his Islamic novels/historical romances allows for romantic attraction and propagates religious fervor, bringing him closer to the emotion vocabulary used in contemporary Urdu journalism. This format was later expanded by Nasim Hijazi (1914–1996), who sought to strengthen the enthusiasm of fellow Muslims in their fight for Pakistan. In this highly popular genre strong feelings and passions serve to arouse intense feeling for the Muslim community.
Ideology and Representation in the Zen Garden
Allen S. Weiss
It is impossible to separate the semiological from the mytho- logical, the poetic from the historical, the aesthetic from the ideo- logical. Since, as the phenomenologist Maurice Merleau-Ponty insisted, any entity can be taken as an emblem of Being, one must be attentive to the symbolic power and semiotic valences of every word, object, and image. This article is an attempt to sketch out the role of the rock in Zen-inspired Japanese gardens and, consequently, to offer a new inter- pretation of one of the most famous gardens in the world, Ryōan-ji.
Richard D.G. Irvine and Mina Gorji
This article explores what it might mean to interweave social and natural history, taking as its inspiration the work of the English poet John Clare (1793-1864). If Dipesh Chakrabarty (2009) is right in suggesting that the recognition that we are now in the Anthropocene - a geological epoch of our own making - will force us to re-read human history in the light of planetary history and deep time, John Clare's work provides us with a way of thinking how this might be done. Clare's explorations of human and natural temporalities, and his challenges to our dominant sense of value, may help us to think beyond anthropocentricism and to re-evaluate assumptions of economic progress. With this in mind, we conclude by placing Clare's poetry in conversation with John Locke and his labour theory of value.
Wolf-Dieter Eberwein and Karl Kaiser, Germany’s New Foreign Policy: Decision-Making in an Independent World (Hampshire: Palgrave, 2001)
Adrian Hyde-Price, Germany & European Order: Enlarging NATO and the EU (Manchester: Manchester University Press, 2000)
Matthias Kaelberer, Money and Power in Europe: The Political Economy of European Monetary Cooperation (Albany: State University of New York Press, 2001)
William R. Jordan
Environmentalism has made much of the idea of community since Aldo Leopold proposed it as the crucial metaphor defining a healthy relationship between humans and the rest of nature. Community, however, far from being the solution to our environmental problems, is actually just a useful way of framing the problem. How, for example, do you form a working relationship with an ecologically obsolete system that owes nothing to you? The answer: You commit yourself to its restoration, cultivating a studied indifference to your own interests—a practice the author terms "holistic restoration."
Pragmatic Use of Infrastructure and Reflexive Mobility of Evenkis and Dolgans
Vladimir N. Davydov
processes rather than fixed results and to interpret movements as creative actions. In his article “The Temporality of the Landscape,” inspired by the paintings of Pieter Brueghel, Ingold (1993) discusses the idea of research on the landscape as a dynamic
Collective responses to shrinking water access among farmers in Arequipa, Peru
Astrid Oberborbeck Andersen
It is a particularity of Arequipa, the second largest city in Peru that the urban landscape is made up of a patchwork of parts with buildings, roads and cement, and parts of cultivated land. The cultivated areas are known as la campiña arequipeña
and how they relate to other aspects of landscape and society can give smallholder farmers a resource for negotiating land rights with state institutions. Boundary plants are also important analytically as features of socio-ecological systems, because