Posts Tagged ‘new zealand’

REVIEW: Quarantine! Protecting New Zealand at the Border

Wednesday, August 24th, 2011

Gavin McLean & Tim Shoebridge, Quarantine! Protecting New Zealand at the Border, Otago University Press, Dunedin, 2010, 192pp., ISBN 978 1 877372 82 7. 

Ondine Godtschalk

In recent years, New Zealand has dealt with a number of highly publicised biosecurity breaches, perhaps none capturing the public imagination more than didymo, with its evocative moniker rock snot. But, as Gavin McLean and Tim Shoebridge’s Quarantine! Protecting New Zealand at the Border demonstrates, New Zealand has a long history of battling to keep pests and pestilences from plaguing its shores. Commissioned by the Ministry of Agriculture and Forestry Biosecurity New Zealand (MAFBNZ), and produced by the History Group of the Ministry of Culture and Heritage, Quarantine! offers a detailed account of New Zealand’s regulatory and administrative approach to biosecurity since 1840, tracing the development of one of the world’s most stringent and highly-regarded biosecurity control systems.

Quarantine! is mostly concerned with New Zealand’s external borders, and the measures adopted to patrol the country’s sea and air ports. As the authors’ acknowledge, ‘internal borders’ also play a role in biosecurity management, but all topics need to be confined to be manageable. The bulk of the book focuses on plant and animal quarantine, after an initial chapter on human quarantine. In this first chapter, McLean and Shoebridge provide an informative overview of pre-1939 quarantine practices, adopted to manage the flurry of potentially disease-carrying humans arriving on passenger ships. They canvas attempts to ‘pre-screen’ immigrants before they boarded ships in England, and the establishment—and subsequent disestablishment—of quarantine islands near New Zealand’s main ports, enlivening their narrative with particular accounts of ‘diseased’ ships, and tales of occasional passenger rebellion in the face of detention in quarantine.

The book’s emphasis on New Zealand’s response to various threats at its border means the more complicated aspects of quarantine history—quarantine as a means to control or exclude sections of society considered undesirable for reasons beyond risk to public health—are underexplored: less desirable classes and races wishing to immigrate to New Zealand were subject to greater scrutiny, while debates around quarantine legislation inevitably evoked racist tones in attempts to ‘protect’ New Zealand from the ‘yellow peril’. Also missing are references to promotional literature which flew in the face of quarantine and contagionist concerns by advertising New Zealand’s benevolent climate as an immigration attractor and potential palliative for those looking to recover their health.[1] Finally, given the book’s all-encompassing title, I would have liked the authors to revisit the subject of human quarantine in a later chapter, to touch on contemporary challenges – especially in the wake of SARS and swine flu –  although I accept this may have taken the book a little beyond its history of MAFBNZ ambit.

The remaining chapters, divided chronologically, trace the changing dynamics of animal and plant quarantine in New Zealand. While environmental historians have paid plenty of attention to the plants and animals that have crossed our borders, less attention has been given to the role of biosecurity in helping New Zealand protect its environment and the industries that depend on it – both the agrarian sector and, more recently, the tourist benefit derived from the country’s indigenous flora and fauna. Biosecurity therefore has long been an essential plank in helping the country maintain its viability and identity, although it has not always been an easy task as Quarantine! makes apparent. As the authors note, Department of Agriculture biologist Thomas Kirk thundered in 1895 that ‘at the present time our ports are open for the introduction of every abomination’ and he charged as unpatriotic colonists who took biosecurity risks and therefore put personal profit ahead of the interests of the wider community.[2] With the establishment of fumigation sheds around the country by 1899, quarantine efforts received a significant boost from whence, as suggested by the main thrust of the book’s narrative, the quest to police our borders has been a continuous but mostly successful struggle in the face of ever changing challenges.

McLean and Shoebridge point to the rise in aviation as one of the biggest challenges for border control. While shipping improvements reduced travel times and therefore increased some pests’ chances of surviving the journey (containerization in the 1970s provided a particularly hospitable environment), the start of trans-Tasman and trans-Pacific air flights in 1940 posed a new raft of challenges. Insects, most worryingly the malaria-carrying anopheline mosquito, could survive air flight, and from 1951, aircraft spraying was introduced. Such fears prompted the Department of Health to issue a poster targeting tourists, rather unfortunately headed “Not Welcome in New Zealand”. While the poster went on to explain that malaria and mosquitoes were the unwanted visitors, the Tourist and Publicity Department ensured the poster was modified before too many tourists took offence. Anecdotes such as this scattered throughout the book enliven what could otherwise be a rather dry account of regulatory and administrative change.

Through the lens of plant and animal quarantine we glimpse parallel histories of transportation, technology, science, gendered labour relations and professionalization in New Zealand. For example, McLean and Shoebridge draw on oral histories to profile the work of quarantine officers themselves, highlighting the shift from a male-dominated workplace comprising men from farming backgrounds to an environment requiring tertiary training in sciences, bolstered by internal training and examination. In an all too familiar theme, as women began to join the service from the late 1960s, the authors show how they had to prove themselves in ways that men did not and, while supported by senior staff, they faced resistance in the field from men unable to accept that women could work in challenging quarantine environments such as on ships.

Elsewhere, the authors highlight how the massive increase in traffic and cargo across our border has demanded the development and use of new technologies and processes. As the feasibility of comprehensive hands-on ‘shake and sniff’ inspection diminished, profiling and risk-analysis methods became the main quarantine management tools. Following a series of biosecurity breaches in the 1990s, including the arrival of the white-spotted tussock moth, an injection of funding enabled the introduction of the detector dog programme—leading to the now common sight of dogs inspecting passenger luggage at airports—and the widespread introduction of x-ray machines.

While mostly national in focus, Quarantine! also highlights the way international frameworks increasingly define national responses to issues and problems, particularly when they might impinge upon trade. Increased global management of quarantine/biosecurity requires New Zealand to abide by a number of international regulations, including the 1994 Sanitary and Phytosanitary Measures Agreement which lays out conditions for countries to negotiate quarantine measures whilst minimising trade restrictions. As McLean and Shoebridge note, such requirements place added pressure on quarantine administration by essentially removing the option of a “zero-risk” approach. The fine line between necessary biosecurity control and the use of such measures for trade protection is an on-going debate, evidenced by New Zealand’s long-running battle with Australia over its ban on New Zealand pip fruit because of fireblight.

The friction between environmental, scientific, policy and trade imperatives is also evident in the final chapter’s discussion of quarantine after deregulation, tariff removal and the public-sector reforms of the 1980s. More open market access prompted an increase in fruit and vegetable imports, along with other high-risk biosecurity items such as cars, while the shift to a user pays model and the introduction of instant fines for passengers carrying biosecurity risk items changed the nature of quarantine administration. Not all the changes have been welcomed: tighter controls at airports prompted a backlash from those who felt harassed compared to the treatment they received in other countries, while the inspection of VIPs’ baggage caused the odd diplomatic stoush. And in a back-to-the-future moment, McLean and Shoebridge detail how pre-screening in country of origin has been reintroduced, but this time for produce and products rather than people.

Quarantine! is a nicely presented and colourful book, and the care and attention over its appearance enhances its accessibility. Generously illustrated, the text makes good use of cutaway boxes to provide informative asides or biographies of key figures in a way that does not interrupt the main narrative. However, the insertion of a two-page profile of ex-quarantine officer Jenny Lynch at the conclusion of the final chapter does make for a slightly unusual end point. Although well-footnoted, the omission of a bibliography/reference list, or at least a further reading list, is perhaps unfortunate, given the book’s likely appeal to school students. Unfortunately the endnotes for the Prologue appear to have been unintentionally omitted: hopefully this oversight can be corrected in any subsequent reprintings.

All up, Quarantine! provides an informative and accessible account of quarantine administration in New Zealand and would make a good reference text for anyone embarking on research that touches on biosecurity in New Zealand. And as a record of public history, Quarantine! would provide an excellent resource, and enriching context, for anyone working in this area of government.



[1] Linda Bryder, ‘“A Health Resort for Consumptives”: Tuberculosis and Immigration to New Zealand, 1880 – 1914, Medical History, 1996, 40, pp. 453-471. Significant work has been undertaken in Australia on the ways quarantine was used to bolster a ‘white Australia’, see for example Bashford, Imperial Hygiene: A Critical History of Colonialism, Nationalism and Public Health (Hampshire: Palgrave MacMillan, 2004).

[2] Department of Agriculture Annual Report, 1895, p. 105, quoted in Gavin McLean and Tim Shoebridge, Quarantine! Protecting New Zealand at the Border (Dunedin: Otago University Press, 2010), p. 48.

 

REVIEW: Inspirational Gardens of New Zealand

Wednesday, August 24th, 2011

Kristin Lammerting, photography by Ferdinand Graf von Luckner, Inspirational Gardens of New Zealand, Penguin Books: Auckland, 2010, 228pp. ISBN 9780670074785. 

Stuart Read 

This book looks great on first glance. If you picked it up off a bookshop shelf and flicked through, von Luckner’s photography alone would start you thinking, “I should buy this”.

Perhaps that’s symptomatic of what in recent decades garden books have become. Cook books of my mother’s era were workaday things, with colour photographs. They were mostly small format and had pages heavy with text. Cookbooks, like garden books, have become a phenomenon, with rising standards of photography, typesetting, books-as-seductive ‘must-haves’, often regardless of whether they have any meaningful content. Quite collectable for those who never cook: are there similarly garden books for lounge-chair non-gardeners?

I suppose garden selections depend a great deal on the author’s contacts and extent of travel: how well do they know a country?; can they convince owners to ‘share’? Some gardeners are proud to show off, others shrink and value privacy above all else.

It’s interesting to flick through Lammerting’s book and to contrast it with Derek Fell’s Great Gardens of New Zealand (2003), Mary Burnard’s The New Garden Heritage of New Zealand (1990) or Barbara Matthews’ Gardens of New Zealand (1983/8). Contrast helps to flesh out the trend: and that trend is less and less text (and history), and larger and larger images – even when a selection of the same gardens bobs up in each survey. Perhaps the differences in selections say more. Will a long-resident Kiwi make a clearer or muddier survey of what makes Kiwi gardens ‘tick’, to convey their essence? Will a newcomer/outsider have a clearer view unclouded by local loyalties, small-town and bloodline ties? There are merits either way. It’s not easy to pinpoint what makes a New Zealand garden unique. It may be easier to say what makes it inspirational. Inspiration in the owners or creators of course can differ from inspiration given to a visitor – and varies with their familiarity and frequency.

I wanted to like this book more than I ended up doing. Dipping in and out of it (another modern trend with book production, targeting and time-poor buyers/owners) is fine, a brush over each garden gives an idea of its character, place and the intent of the creator(s). A lingering leaves one aware of the ‘glissando’ approach that seems the book’s strength and its failing. Not much depth is given, or can be, in such a format and product.

In Inspirational Gardens, twenty-seven gardens are featured from north to south. Some are old but most quite young – 10 to 30 years seems the more common time span covered. Statistically, we buy and sell homes every 4-6 years so perhaps this is a long time span? But as someone who often finds gardens the more inspiring the older (and less titivated) they are, I beg to differ.

The book leads you to conclude that New Zealand gardeners are still taking inspiration from European gardens, albeit transplanted into and onto Antipodean landscapes. A good acid test for any purportedly ‘national’ garden survey is how many of them have native plants in them and how are these treated. This is very telling of ‘bedding down’ in a landscape; putting down roots beyond the first few generations of migration, ‘camping’ and ‘settling’, the process of mental and physical embedding, belonging. By this I don’t mean ‘native-only’: but it is instructive to focus on the few such shown.

The text is ‘coffee table’ and saccharine in tone – laced with adjectives like ‘stunning’, ‘breathtaking’ – not that New Zealand landscapes aren’t, but over-use can quickly diminish their power or credibility. Lammerting describes the landscapes as ‘endless’, something risible to a Kiwi long-residing in Australia. New Zealand’s landscapes might be big and seemingly ‘empty’ to a European used to paucity of scale and density of settlement, but hardly ‘endless’. What about Africa’s, America’s or Russia’s plains?

Sloppy botanical naming and captioning let this book down. It’s hard to get right every time but for the book’s price it should be better. Butler Point’s ‘manuka’ trunks shown on p.9 are clearly kanuka to be that tall! It’s a garden book but barely two images show anything of Butler Point’s historic buildings – a great pity. Captions such as those on pp.10-11 point up imported ornaments yet omit to ‘locate’ them in the South Pacific. The New Zealand cabbage tree (p.10) and New Zealand kawakawa (p.11) go unmentioned. If I were a foreigner buying this it’s exactly such plants I’d want identified. English buyers gaga over New Zealand flax cultivars might be delighted to learn more of our plants. Captions like that on p.12 mentions daisies where none are anywhere in view, whereas the ‘lichen’ shot on p.15 makes no mention of the New Zealand tui perched mid-shot: why?

Escapism and conjuring up ‘somewhere else’ (from New Zealand!) seem common here. Lammerting’s PalmCo garden in Kerikeri is described as “South Sea/Pacific”, yet the plants shown are mostly Californian desert fan palms, Canary Island dragon trees, South African birds of paradise flowers, Central/South American in origin. Does ‘look’ or ‘theatre’ over-ride accuracy: who cares where the effect comes from? Many a Hollywood Tarzan movie shot inside a warehouse in California never got any closer to an African jungle than the local pot plant shop – does it matter in a garden book? On p.23 is the first of several mentions of Gardens of (Inter/)National Significance, and the New Zealand Gardens Trust. I am suspicious of the vaunted claims of this system. It seems heavily weighted towards ‘feature’ gardens open to visit, often ‘commercial’ in focus and presentation. Of course visiting gardens is a major popular pastime and pleasure. This phenomenon is nothing new: Vauxhall Gardens in London’s suburbs or Caserta’s palace grounds near Naples offer 17th and 18th century equivalents: what bothers me are the criteria – judged by whom for whom. And the youth of the chosen gardens. Most date from the early 1990s, some after 2005, and surely all of which are too young to be nationally significant. And their quantity?  I wonder how many can be of ‘national significance’ before the term becomes a cliché. Would ‘regional’ be more honest /less marketable? Is the focus more on ‘show’, ‘surface appeal’ or ‘makeover’ than sustainability, endurance and soul? Should it be?

‘Chinaberry’ on p.29 might be more widely known here as white cedar or Persian lilac or Indian bead tree. ‘Ixia viridiflora’ on p.30 is lime green: the lilac/pink one shown is I. flexuosa. Its home, Woodbridge, is claimed to be a New Zealand garden, large and with a ‘free spirit’, yet noting its owners annually travel overseas and bring ideas home with them, it seems derivative, with few New Zealand plants bar tree ferns and renga renga lilies. It could be anywhere, in England’s south, South Africa, south-eastern Australia?

Ted Smyth’s name changes from the title on p.36 to column two: now he’s Tom! He of course deserves inclusion here as a notable modernist and minimalist, much copied. Perhaps these are less gardens than wealthy stage sets but they are no less marvellous for that. He seems also genuinely curious about and reflective on the landscapes he works in: with Auckland’s volcanic scoria, boulders and plants always featured or somewhere in view, along with a few favoured exotics: aloes, bromeliads, aeoniums. Note that spelling, the italicised “Bromelia” (p.38) doesn’t exist: these are Alcantarea or Vriesia sp. I wonder if the kaitaki stones on p.38 should be ‘kaitiaki stones’ – i.e. guardians, or is their origin Kaitaki? I love the irrelevant p.39 mention of stones worn smooth by the sea, “like those found in the Seychelles”. Perhaps the author’s a regular there – stones on any sea coast are sea-worn! I think it open to challenge that Smyth is the ‘founder’ of modern garden design in New Zealand: he perhaps founded minimalist garden design, quite a different thing. What about modernists such as Alfred Tschopp, Odo Strewe (publishing in magazines) and Anna Plischke producing modern gardens in the 1950s? All were influential two decades before Smyth. Poor history perhaps, but good myth-making!

Ayrlies always shows up in such surveys. What a pity that one of its highlighted plants is the Cocos Island/Queen palms over the pool (p.43). This species is a serious environmental weed in Sydney and I wager is getting into South and West Auckland bush as easily. There are far better palms to feature in such a prominent, visited and over-published, location. The yellow candelabra primulas above are in fact P.heladoxa: the caption’s P.bulleyana is apricot. The ‘lime green cypresses’ (p.47) seem far more like golden honey locust (Gleditsia) or black locust (Robinia) in form and colour than any cypress. The ‘Bush Noon’ (p.48) would be a more helpful caption if it added ‘kangaroo paw’.

Trudy Crerar’s formal row of titoki trees in giant planter pots are the best thing in her garden (pp.52-3), yet their name is New Zealand ash, not ‘NZ oak’: the leaves are pinnate like an ash. And Lomandra x ‘Tanika’ is a matt rush, not a grass. Again sloppy captioning won’t help keen gardeners find the right plant if they want to emulate some of these ideas. This garden is of interest, being basically urban and formal but making use of native plants. Perhaps there should be more of this in New Zealand’s gardens as a whole?

Mark Read’s prize-winning Takapuna garden (p.57) is intriguing yet poorly described. If its planting at the front and lining the drive ‘incorporates it into the surrounding environment’, this is not borne out by the photographs, which show a high grey cement wall that obscures the house/surrounding environment. Text and images seem at odds here, which is unfortunate.

New Zealand is one of the great rhododendron-growing climates in the world and Hollard Gardens (established, 1927) and Pukeiti (established, 1951) feature this genus, in two of the book’s oldest gardens. Sadly no image actually shows Hollard Gardens, an inexplicable omission. Couldn’t one of the loving close-ups of “rhodos” been substituted for a landscape shot of Hollard’s?

One of the best gardens in the book for me is Te Kainga Marire in New Plymouth: all native, rich in ‘bush feel’, texture and layering – beckoning exploration. Yet again poor botany lets down its captions: ‘ponga’ trunks (p.74) are in fact wheki ponga (Dicksonia spp. not Cyathea) with quite distinct ‘bark’ effects. This may not matter to a European but to an Antipodean or someone trying to grow wheki ponga, the former is far hardier than the latter. Southern English gardens such as Heligan can keep dicksonias alive. Accuracy matters. Cyathea medullaris (mamaku) is shown with its larger fronds (top right p.74 and ditto p.75) yet the distinction is not made – again, a pity. The standout plant Xeronema’s home on the Poor Knights Islands (p.76) is to, not ‘in’, the north of New Zealand – bad grammar.

I think it sad that the Richmond Garden in Carterton is vaunted as being internationally significant – it’s hardly Versailles, Schönbrunn, Studley Royal or Aranjuez, all formal gardens listed on the World Heritage List. Perhaps the New Zealand Gardens Trust thinks it needn’t convince anyone but itself of such stature? The garden seems wholly derivative – a kind of ‘House & Garden’ lift – the oeuvre of undoubtedly lucrative and successful garden ‘designers’ such as Paul Bangay (Australia), Russel Page (UK/Europe), but ‘New Zealand’? More like a stage set from France or Italy dropped in and around a New Zealand house. I can’t make out a single native plant – the water at least is local. Odd but undoubtedly the garden of an architect’s daughter and a mathematician: and good on them, having fun! How much more exciting would this be if the pleached hedges were Nothofagus sp. and the box balls and cubes were made of Gaultheria, Coprosma, Lophomyrtus – move over, France! Of course even the captions get it wrong – fanned hedges are of beech, not ‘beach’!

Assisi Gardens, near Masterton, is full of Echium pininniana, (not ‘pinnifolium’ – p.90) and Viper’s bugloss is actually Echium vulgare, a lower weedy species, quite different. At least they’re playing with native hedges (Corokia sp., p.93) – bravo! Spiky combinations of flax, grasses and echiums work very well here. And animate in the constant winds no doubt.

Woollaston Estates’ winery with its green rooves (not as stated ‘roofs’) of tussock seems eminently well-grounded in a sea of grasses, though contrasting with bright green paddocks beyond! It’s good to see an industrial building trying to fit into its landscape and using all-native plants to do so. More of these would be inspirational indeed. No doubt the insulation value of an earth roof on a winery building makes good economic and thermal sense too.

Lammerting’s lack of research again shows on p.100’s claim that wine has only been grown and pressed professionally for a few decades in New Zealand – rot: perhaps ‘on an industrial scale’ might be true. James Busby’s vineyards in Waitangi and Northland in the 1830s; the Reverend Samuel Marsden’s in Kerikeri from 1819 and the French (Lavaud), Monte in Otago from the 1860s offer mockery of this ‘fact’ – the second wave of wineries and perhaps widespread export date from the ‘Dalmatians’ and 1970s on, but not the first.

Hortensia, Blenheim’s gazebo, is claimed to be French (like its owners), yet isn’t. ‘Gazebo’ isn’t the French word for ‘beautiful view’ – that is ‘belle vue’. Gazebo, the word, has disputed origins (likely Middle-English/Latin, corrupted) though these structures are built for views. My French dictionary says gaze means ‘gauze’, actually! P.114-5’s captioned ‘Acacia podalyriifolia’ is in fact Podalyria calyptrata, a pea bush from South Africa, not wattle.  Last time I knew the plural of chateau was chateaux (cf ‘chateaus’, p.123) – Madame’s French seems lacking for someone German!

A highlight for me is Jimma’s garden by the sea at Seddon (Marlborough). To my expatriate eyes, this is ‘stunning’. Striking in its sensitivity to the wind-blown, salty yet beautiful coastal views and its all-native (bar the golden lupins redolent of coastal dunes) plants and rolling drifts of planting seem well-adapted and settled: yet it only dates from 2000. The house has a green roof and nestles into its surrounds. Only a folly skylight pokes up above the green and gold waves. Restraint and ‘fit’ seem well-thought through and likely to survive, far more so than some ‘transplanted Sissinghurst/Versailles’. I found his grove of upright lollipop ngaios amazingly formal. Either he’s pruning them up on straight trunks or they’re something else, like a Pseudopanax: the crowns are so marvellously tight they seem far from ‘shaggy/irregular’ ngaios. Again why can’t natives be pruned, like a marvellous parallel ‘sand dune’ garden on Melbourne’s Mornington Peninsula, Fiona Brockhoff’s Karkalla is pruning local she oak (Casuarina glauca) into lollipops on poles/half spheres on ground. She clearly has had great fun and in its way, exactly what the wind does to them in such situations: why ever not!?

Similarly Ralf Kruger’s Queenstown gardens seem well-adapted to their adopted landscape. He’s clearly been growing and studying NZ plants for decades in Germany before migrating. Perhaps, too, Otago’s dramatic montane landscapes are not such a change of ‘scenery’ for high-altitude Germans, Austrians, French or Swiss? His work deserves wider coverage. He appears to have a real feel (like Jimma) for the landscapes and plants he has adopted. A certain boldness and largeness of scale fits such large scale settings very well, in my view.

Ohinetahi (1970+) bobs up time and again in such books, deservedly so. Gardening on a volcanic rim and not far from fault lines brings rather more chaos to the evident order here than perhaps has been its experience to date. Sissinghurst-transplanted the garden plane may be, but Kent has nothing like a caldera as backdrop, nor the limpid mud-silt-blue of Lyttelton Harbour as backdrop. Such advantages! Again an architect’s garden and it shows. Great to see Miles Warren reworking it into bolder reds: way too much cream in such situations! Nice too to see plain concrete block used so elegantly (he has for decades), an overlooked very ‘kiwi’ everyday material worth elevation. But England holds swain: a kowhai, single cabbage tree (and some wonderful ‘lines’ of Hebe topiara) seem the only natives to have ‘jumped the fence’. Bit more reworking would make it sing stronger. Libocedrus, Plagianthus,  Hoheria, totara and Coprosma could replace yew, hornbeam, beech and box – surely?

Sloppy history again appears in Lammerting’s discussion of Akaroa’s Tree Crop Farm. It wasn’t Capability Brown who ‘jumped the fence and saw all nature as a garden’. It was William Kent, his competitor. Brown demolished the fences altogether and brought grass and sheep up to the house’s windows.

Hamilton Gardens’ history guidebook claims that New Zealand gardens are getting more conservative with time. This seems borne out by many of the selections in this book, such as the Trott’s garden in Ashburton (p.172). Isn’t a knot garden being ‘a natural work of art’ a tautology? A ‘work of art’ is by definition ‘art-ificial – something made cf. ‘natural’ – even if the ingredients themselves are living, natural plants. And I think it fairer to say knot gardens were not ‘rediscovered’ in the 20th century. They’d been lovingly replanted in some instances in each century since the middle ages, but were popularly revived in the 20th.

The other highlight for me is Broadfields near Christchurch – reinvented European formality but using New Zealand plants instead – boldly and well: with totara hedges, native shrubs replacing herbaceous border plants… Makes others trying to ‘do formal’ look very formulaic. Not to knock them: they’re done beautifully – but less ‘inspirational’ than this is. Pity p.194’s formal vista isn’t centred on the power pole over the fence and hedge (can’t hide it. Perhaps in time those kauri trees will!) Wonderful that this is an ‘allotment’ garden with no house either. It is intriguingly silent on what David Hobbs’ wife thinks of it all. Does she want flowers? Or does she enjoy having time free to herself!?

Larnach’s Castle garden also is a regular flag-bearer for New Zealand gardens (and buildings), and with ample justification. This is gardening (heritage ‘rescue’ and business-running) with verve and aplomb. And great to see it under snow. But here small things let the text down: ‘Neo-Gothic’ is less accurate than Italianate-Gothic for the house. European trees and shrubs are not the only things planted near the castle. Two cabbage trees flank its front steps, a rimu grows close to its northern side and several large native beech are to its south (shown on p.212 and labelled ‘cedars’!) and a large northern rata is on its northern lawn not far from the house. Are these not all native trees? I’d question whether the glass-topped cupola, box parterre (a very French word/concept) and border are in fact ‘British’ style par excellence. Far more continental (Franco/Italo/Indian) in effect and eclecticism, I would say. If that’s British, so be it. Interesting that Margaret Barker is growing totara-clipped hedges and planting a great number of native plants in the gardens now – in its own ‘transplanted exotic’ way, the castle is innovating. Its south-Pacific garden full of Gondwanaland-shared plants between fragmented continents is one of the absolute highlights of this place. It’s worth a visit alone.

ENNZ: Environment and Nature in New Zealand, December 2010

Monday, January 10th, 2011

Chinese Scholar’s Garden, Hamilton Gardens.

Professor John Andrews reflects on the fascinating interconnections between biology and history, why awareness of history plays a central role in various biological sciences as well as the role of scientists in writing history. Professor Yukiko Numata Bedford then analyses the delicate processes leading up to the construction of the “Peace Gardens”, Featherston, South Wairarapa. The garden has become the site of reconciliation and the coming together of different cultures and not least, a leitmotif of peace and hope for the future.

Two reviews appear in this issue: Dr. Edward D. Melillo considers the recent translation of Joachim Radkau’s thought-provoking Nature and Power: A Global History of the Environment, a new translation of a significant work on world environmental history which provides its reviewer with much food for thought. Chris O’Brien reviews Don Garden’s Droughts, Floods & Cyclones: El Niños that Shaped our Colonial Past, which analyses the impact of ENSO in the South Pacific and provides a model example of the importance of narrative history in reconstructing complex weather events.

Finally, continuing our new section which either introduces a garden or discusses a resource pertinent to New Zealand nature, Geoff Doube and Peter Sergel reflect on the ‘Chinese Scholar’s Garden’, Hamilton Gardens.

- James Beattie, Editor.

Download the entire issue of ENNZ vol.5 no.2 as a PDF.

GARDEN REVIEW: ‘Te Parapara Garden’ and ‘The Indian Char Bagh Garden’, Hamilton Gardens

Saturday, August 14th, 2010

Peter Sergel & Geoff Doube

Introduction

First-time visitors to Hamilton Gardens who arrive expecting a collection of plants in a traditional botanic garden will be in for a surprise. Rather than simply focussing on plant collections, at Hamilton Gardens the emphasis is on the gardens themselves. While botanic gardens concentrate on plant taxonomy and classification, Hamilton Gardens concentrates on the cultural meanings and contexts that gardens have historically had.

Throughout history, gardens have been a way of expressing the important philosophical ideas of their time, and in many respects the story of gardens corresponds with the story of human thought. There is more to be learnt from gardens than plant names. They can also increase our understanding of the beliefs and values of the people who made them.

Hamilton Gardens tells the story of gardens by recreating some of the most historically important garden styles from a wide variety of times and places. The aim of this short article, the first of several, is to explain a little bit about each style of garden and to place each of them in their historical context.

Te Parapara Garden

While some modified landscapes were valued solely as spiritual sites, it was more common to combine the spiritual aspects of a garden with more practical purposes, for example, that of food production. An outstanding example of this could be found in pre-European times along the banks of the Waikato River, which were important sites of Tainui Māori settlement. The fertile sandy soil ideal suited the cultivation of traditional crops, the most important of which was kumara (Ipomoea batatas).

Figure 1: Entrance to Te Parapara Garden.

Figure 1: Entrance to Te Parapara Garden.

Te Parapara (Figure 1) represents these earliest of Waikato gardeners and it takes its name from the pa that occupied part of the site of Hamilton Gardens. The two sections of Te Parapara are separated by a carved waharoa (gate). The carvings on the waharoa are based on designs from a house called Te Urutomokia that was built for Potatau Te Wherowhero, who became the first Māori King in 1858.

Before the new Māori arrivals in Aotearoa were able to develop largescale horticulture, they were nourished by the foods they found growing wild in the bush. The section between the Piazza and the waharoa is the realm belonging to Haumia Tike-tike, the deity of uncultivated plant food. This section, called Te Ara Whakatauki (the path of proverbs), features many of the wild plants that were sources of food for traditional Māori society, for example, the Aruhe (Pteridium esculentum), the Karaka (Corynocarpus laevigatus) and the Kiekie (Freycinetia banksii) can all be eaten, although they tend to require extensive preparation to render them edible.

The section inside the waharoa is the realm of Haumia’s brother Rongomatane, deity of cultivated food crops. The Kumara was brought to Aotearoa (New Zealand) by the Māori along with other food crops but was the only one to thrive anywhere except in the far north. The cultivation and storage of Kumara was therefore a matter of the utmost importance to Māori society. Fresh Kumara were stored in covered pits called rua, whilst dried Kumara could be stored in storehouses called pataka, which were elevated on posts to protect against rats and other threats.

Indian Char Bagh Garden

Figure 2: Image looking towards garden entrance.

Figure 2: Image looking towards garden entrance.

Like Te Parapara, the Char Bagh Garden (Figure 2) is a form of garden that contains a wealth of spiritual representation in its design. While Te Parapara’s symbolism represents local deities and the day-to-day concern of horticulture, the Char Bagh symbolises a more general and abstract spirituality. In Persian, ‘Char’ means ‘four’ and ‘Bagh’ means ‘garden’. Char Bagh are thus walled, four-quartered gardens. They are sometimes called ‘universal’ gardens because of their very widespread occurrence.

Char Bagh have a history that stretches back at least four thousand years. Although they originated in ancient Persia, it was the Muslims who distributed them over a geographical range that extended from Spain in the West to India in the East. The wide extent of their geographical and historical dissemination is mirrored by the commonality of their appeal across cultures; traces of Jewish and Christian influence mingle with Islamic and Hindu motifs to create a truly universal garden. Char Bagh were adapted for the plains of Northern India by the first Mughal emperor, Barbur. While the Mughals themselves were Muslim, many of their subjects were Hindu and so the resulting Mughal Empire and its gardens were a blend of the two cultures.

The Hamilton Gardens example is based on an Indian Kursi-cum-Char-Bagh, or ‘Riverside Garden’. One of the distinctive features of this type of design is the location of the pavilion at the end of the garden overlooking the river (Figure 3). The flowers in the Hamilton Gardens Char Bagh ‘carpets’ are representative of those that would have been found in Mughal gardens. The water features are designed to bubble rather than splash because of the need to preserve water in arid climates, which lends the Char Bagh a calming, peaceful atmosphere.

Figure 3: Pavilion of Char Bagh Garden.

Figure 3: Pavilion of Char Bagh Garden.

ENNZ: Environment and Nature in New Zealand

GARDEN REVIEW: ‘Te Parapara Garden’ and ‘The Indian Char Bagh Garden’, Hamilton Gardens

PETER SERGEL &

GEOFF DOUBE

Introduction

First-time visitors to Hamilton Gardens who arrive expecting a collection of plants in a traditional botanic garden will be in for a surprise. Rather than simply focussing on plant collections, at Hamilton Gardens the emphasis is on the gardens themselves. While botanic gardens concentrate on plant taxonomy and classifi cation, Hamilton Gardens concentrates on the cultural meanings and contexts that gardens have historically had.

Throughout history, gardens have been a way of expressing the important philosophical ideas of their time, and in many respects the story of gardens corresponds with the story of human thought. There is more to be learnt from gardens than plant names. They can also increase our understanding of the beliefs and values of the people who made them.

Hamilton Gardens tells the story of gardens by recreating some of the most historically important garden styles from a wide variety of times and places. The aim of this short article, the first of several, is to explain a little bit about each style of garden and to place each of them in their historical context.

Te Parapara Garden

While some modified landscapes were valued solely as spiritual sites, it was more common to combine the spiritual aspects of a garden with more practical purposes, for example, that of food production. An outstanding example of this could be found in pre-European times along the banks of the Waikato River, which were important sites of Tainui Māori settlement. The fertile sandy soil ideal suited the cultivation of traditional crops, the most important of which was kumara (Ipomoea batatas).

Figure 1: Entrance to Te Parapara Garden

Te Parapara (Figure 1) represents these earliest of Waikato gardeners and it takes its name from the pa that occupied part of the site of Hamilton Gardens. The two sections of Te Parapara are separated by a carved waharoa (gate). The carvings on the waharoa are based on designs from a house called Te Urutomokia that was built for Potatau Te Wherowhero, who became the first Māori King in 1858.

Before the new Māori arrivals in Aotearoa were able to develop largescale horticulture, they were nourished by the foods they found growing wild in the bush. The section between the Piazza and the waharoa is the realm belonging to Haumia Tike-tike, the deity of uncultivated plant food. This section, called Te Ara Whakatauki (the path of proverbs), features many of the wild plants that were sources of food for traditional Māori society, for example, the Aruhe (Pteridium esculentum), the Karaka (Corynocarpus laevigatus) and the Kiekie (Freycinetia banksii) can

all be eaten, although they tend to require extensive preparation to render them edible.

The section inside the waharoa is the realm of Haumia’s brother Rongomatane, deity of cultivated food crops. The Kumara was brought to Aotearoa (New Zealand) by the Māori along with other food crops but was the only one to thrive anywhere except in the far north. The cultivation and storage of Kumara was therefore a matter of the utmost importance to Māori society. Fresh Kumara were stored in covered pits called rua, whilst dried Kumara could be stored in storehouses called pataka, which were elevated on posts to protect against rats and other threats.

Indian Char Bagh Garden

Figure 2: Image looking towards garden entrance

Like Te Parapara, the Char Bagh Garden (Figure 2) is a form of garden that contains a wealth of spiritual representation in its design. While Te Parapara’s symbolism represents local deities and the day-to-day concern of horticulture, the Char Bagh symbolises a more general and abstract spirituality. In Persian,

‘Char’ means ‘four’ and ‘Bagh’ means ‘garden’. Char Bagh are thus walled, four-quartered gardens. They are sometimes called ‘universal’ gardens because of their very widespread occurrence.

Char Bagh have a history that stretches back at least four thousand years. Although they originated in ancient Persia, it was the Muslims who distributed them over a geographical range that extended from Spain in the West to India in the East. The wide extent of their geographical and historical dissemination is mirrored by the commonality of their appeal across cultures; traces of Jewish and Christian influence mingle with Islamic and Hindu motifs to create a truly universal garden. Char

ENNZ: Environment and Nature in New Zealand

GARDEN REVIEW: ‘Te Parapara Garden’ and ‘The Indian Char Bagh Garden’, Hamilton Gardens

PETER SERGEL &

GEOFF DOUBE

Introduction

First-time visitors to Hamilton Gardens who arrive expecting a collection of plants in a traditional botanic garden will be in for a surprise. Rather than simply focussing on plant collections, at Hamilton Gardens the emphasis is on the gardens themselves. While botanic gardens concentrate on plant taxonomy and classifi cation, Hamilton Gardens concentrates on the cultural meanings and contexts that gardens have historically had.

Throughout history, gardens have been a way of expressing the important philosophical ideas of their time, and in many respects the story of gardens corresponds with the story of human thought. There is more to be learnt from gardens than plant names. They can also increase our understanding of the beliefs and values of the people who made them.

Hamilton Gardens tells the story of gardens by recreating some of the most historically important garden styles from a wide variety of times and places. The aim of this short article, the first of several, is to explain a little bit about each style of garden and to place each of them in their historical context.

Te Parapara Garden

While some modified landscapes were valued solely as spiritual sites, it was more common to combine the spiritual aspects of a garden with more practical purposes, for example, that of food production. An outstanding example of this could be found in pre-European times along the banks of the Waikato River, which were important sites of Tainui Māori settlement. The fertile sandy soil ideal suited the cultivation of traditional crops, the most important of which was kumara (Ipomoea batatas).

Figure 1: Entrance to Te Parapara Garden

Te Parapara (Figure 1) represents these earliest of Waikato gardeners and it takes its name from the pa that occupied part of the site of Hamilton Gardens. The two sections of Te Parapara are separated by a carved waharoa (gate). The carvings on the waharoa are based on designs from a house called Te Urutomokia that was built for Potatau Te Wherowhero, who became the first Māori King in 1858.

Before the new Māori arrivals in Aotearoa were able to develop largescale horticulture, they were nourished by the foods they found growing wild in the bush. The section between the Piazza and the waharoa is the realm belonging to Haumia Tike-tike, the deity of uncultivated plant food. This section, called Te Ara Whakatauki (the path of proverbs), features many of the wild plants that were sources of food for traditional Māori society, for example, the Aruhe (Pteridium esculentum), the Karaka (Corynocarpus laevigatus) and the Kiekie (Freycinetia banksii) can

all be eaten, although they tend to require extensive preparation to render them edible.

The section inside the waharoa is the realm of Haumia’s brother Rongomatane, deity of cultivated food crops. The Kumara was brought to Aotearoa (New Zealand) by the Māori along with other food crops but was the only one to thrive anywhere except in the far north. The cultivation and storage of Kumara was therefore a matter of the utmost importance to Māori society. Fresh Kumara were stored in covered pits called rua, whilst dried Kumara could be stored in storehouses called pataka, which were elevated on posts to protect against rats and other threats.

Indian Char Bagh Garden

Figure 2: Image looking towards garden entrance

Like Te Parapara, the Char Bagh Garden (Figure 2) is a form of garden that contains a wealth of spiritual representation in its design. While Te Parapara’s symbolism represents local deities and the day-to-day concern of horticulture, the Char Bagh symbolises a more general and abstract spirituality. In Persian,

‘Char’ means ‘four’ and ‘Bagh’ means ‘garden’. Char Bagh are thus walled, four-quartered gardens. They are sometimes called ‘universal’ gardens because of their very widespread occurrence.

Char Bagh have a history that stretches back at least four thousand years. Although they originated in ancient Persia, it was the Muslims who distributed them over a geographical range that extended from Spain in the West to India in the East. The wide extent of their geographical and historical dissemination is mirrored by the commonality of their appeal across cultures; traces of Jewish and Christian influence mingle with Islamic and Hindu motifs to create a truly universal garden. Char Bagh were adapted for the plains of Northern India by the first Mughal emperor, Barbur. While the Mughals themselves were Muslim, many of their subjects were Hindu and so the resulting Mughal Empire and its gardens were a blend of the two cultures.

The Hamilton Gardens example is based on an Indian Kursi-cum-Char-Bagh, or ‘Riverside Garden’. One of the distinctive features of this type of design is the location of the pavilion at the end of the garden overlooking the river (Figure 3). The flowers in the Hamilton Gardens Char Bagh ‘carpets’ are representative of those that would have been found in Mughal gardens. The water features are designed to bubble rather than splash because of the need to preserve water in arid climates, which lends the Char Bagh a calming, peaceful atmosphere.

Figure 3: Pavilion of Char Bagh Garden.

Bagh were adapted for the plains of Northern India by the first Mughal emperor, Barbur. While the Mughals themselves were Muslim, many of their subjects were Hindu and so the resulting Mughal Empire and its gardens were a blend of the two cultures.

The Hamilton Gardens example is based on an Indian Kursi-cum-Char-Bagh, or ‘Riverside Garden’. One of the distinctive features of this type of design is the location of the pavilion at the end of the garden overlooking the river (Figure 3). The flowers in the Hamilton Gardens Char Bagh ‘carpets’ are representative of those that would have been found in Mughal gardens. The water features are designed to bubble rather than splash because of the need to preserve water in arid climates, which lends the Char Bagh a calming, peaceful atmosphere.

Figure 3: Pavilion of Char Bagh Garden.

WEBSITE REVIEW: Exploring New Zealand’s environmental history online

Saturday, August 14th, 2010

Cath Knight

In November 2009, with ample support from my tech-wiz husband, I launched envirohistory NZ, a website exploring New Zealand’s environmental history.

The idea for the website came from a somewhat surprising source. In August 2009, the Government announced a proposal to build an expressway through my neighbourhood – a newly established “eco-subdivision”. The eco-subdivision incorporates low-density housing, expansive parks, and wetland areas to absorb and filter stormwater. Each home also has rainwater tanks and greywater recycling systems. My husband and I set up a blogsite to inform affected residents of the implications of the expressway proposal and how to effectively participate in the decision-making process, while providing a forum for people to express their feelings about the proposal.

We were utterly overwhelmed by the popularity of the site. In only a month, the site went from absolute obscurity to the garnering of 10,000 hits from all over the world. This made me aware of the potential of the so-called “blog,” as a powerful forum to inform, share ideas and network all at once. So when the expressway saga had subsided, rather than returning to leisurely weekends in the garden, I decided to apply this newly discovered tool to a more positive and constructive application – the exploration of our environmental history.

I first became attracted to the field of environmental history after completing a masters and a doctoral thesis examining aspects of environmental management and history in Japan. This led me to reflect on New Zealand’s own environmental history and environmental management practices, with the initial presumption that “We must do things a lot better here”. Eric Pawson and Tom Brooking’s Environmental Histories of New Zealand fast became the most-read (and re-read) book on my bookshelf – and also became the inspiration for many of the earlier posts on envirohistory NZ. I suspect that like many who study environmental history, I am also inspired by particular landscapes that I have a special spiritual or emotional connection with. Totara Reserve in the Pohangina Valley of the Manawatu is one such landscape that has made me think about the way our values and environmental perceptions (in this case, of lowland forests) have changed over time (Figures 1 and 2).

Figure 1: ‘Totara Reserve about 1915’, photo by C. E. Wildbore. Palmerston North City Library.

Figure 1: ‘Totara Reserve about 1915’, photo by C. E. Wildbore. Palmerston North City Library.

Figure 2: Totara Reserve today. Photo by C. Knight.

Figure 2: Totara Reserve today. Photo by C. Knight.

The intended audience for the site is anyone with an interest in either the environment or our history, or both – not only those with an academic interest. So, while the articles on the site are generally drawn from academic research of one kind or another, they are relatively short and written in an accessible, non-academic style, with plenty of photos – both contemporary and historical. The website is in a blog format, meaning that the homepage is comprised of a series of blog “posts” listed in sequential order, and allowing readers to comment or make contributions on each post. I also began a podcast series exploring the stories and themes on the site.

The common message behind many of the stories on the website is that to understand the environmental issues we are facing today, it is essential to understand our environmental past – the way the environment once was, the way we have transformed it, and the implications of these human interventions. New Zealanders, probably like people of most other nations, have largely come to accept as “natural” the landscape around them – only barely (if at all) conscious of the fact that only one or two hundred years ago, the landscape was a vastly different one.

Yet, as those of us who study environmental history know, this rapid environmental transformation has had significant implications, not only for wildlife and ecosystems but also for human society. For example, wetlands play a vital role regulating and filtering pollutants from water, but more than 80 per cent of these have been destroyed since European settlement. Hill country and lowland forests also play an essential role in regulating water flow, and thus mitigating the effects of heavy rainfall or storms. So while erosion, landslides and flood events – such as the Manawatu/Wanganui floods of 2004 – are becoming increasingly frequent and serious, few people make the connection between historical environmental degradation and the events we experience today. Thus, deforestation, wetland destruction, and other forms of environmental transformation are common themes explored on the website (Figure 3). Examples of posts that deal with transformation include: “This sacrifice will bring retribution – deforestation and its consequences”, “The evils of deforestation”and “From swamps to wetlands”.

Figure 3: Carting railway sleepers from Totara Reserve, Opawe Road, Pohangina Valley, about 1904. Photo by C. E. Wildbore. Palmerston North City Library.

Figure 3: Carting railway sleepers from Totara Reserve, Opawe Road, Pohangina Valley, about 1904. Photo by C. E. Wildbore. Palmerston North City Library.

However, the website is also replete with stories about achievements in our (sometimes recent) environmental history. These were often the consequence of the commitment and actions of one or two individuals, with the lesson – possibly clichéd, but nevertheless true – that one person can make a significant difference in terms of environmental and social outcomes. Stories about Christchurch’s Deans’ Bush, Wharemauku Stream in Kapiti and the Nga Manu Nature Reserve in Waikanae are good examples.

Each week, the level of interest in the site increases (with the exception of the occasional blip around events such as the Football World Cup!), and the site has now been viewed from about 70 countries. Perhaps the most surprising aspect of convening this website has been the relative popularity of individual posts – this is extremely hard to predict and a constant source of amusement (and bemusement). The post about Scandanavian settlers of the Manawatu comes in at an easy number one in terms of number of views, but that is because (as I found out from a Palmerston North city librarian), this was a topic of an NCEA assignment earlier in the year. High school students aside, the three most popular posts (in order of views) have been on the history of the radiata pine, 19th century concerns about pollution in the Manawatu River, and the advent of the lawnmower in New Zealand (Figure 4).

Figure 4: Unknown fellow pushing the handmower circa 1920, photo by Isaac Henry Bowen Jefarre. Alexander Turnbull Library. Ref. 1/2-077674-G.

Figure 4: Unknown fellow pushing the handmower circa 1920, photo by Isaac Henry Bowen Jefarre. Alexander Turnbull Library. Ref. 1/2-077674-G.

Conclusion

The establishment and development of envirohistory NZ has been an extremely rewarding experience, and in particular, I have been thrilled by the support extended to me by fellow denizens of the environmental history “blogosphere”, such as Dr Jan Oosthoek, convener of the Environmental History Resources website, and Dr Sean Kheraj, convener of the Canadian History and Environment website. Like the natural and physical world we live in, this virtual world has provided a whole new realm of friendship, discovery and adventure.

Further information

To find out more about the thinking behind the site, and the research it features, download the podcast interview with UK-based environmental historian, Dr Jan Oosthoek.

The Lady Norwood Rose Garden and Begonia House

Thursday, December 10th, 2009

Walter Cook

Large architectural statements in a formal classical tradition are rare in New Zealand. In Wellington, when these were planned, they were often left unfinished. There are the Carrillion and the Dominion Museum on Mount Cook. Both were designed in 1929, and built between 1930 and 1936, set in formal terraces planted with pohutukawas and other native trees. Two thirds of the museum building was completed, and the formal ceremonial way connecting the complex to the central city never became more than a pipe dream. Then there is our national Parliament Building. Designed in 1911, only half was built between then and 1928, giving the parliamentary complex its distinctive appearance – a cluster of half finished buildings dating from 1899 to the 1970s. Like fault lines in the Wellington landscape, this group of buildings seems to reflect disjunctions in our cultural and political history when the country took sudden new directions that rendered architectural projects redundant in the middle of construction. In this case the classical baroque style of the Parliament Building was not reflected in the layout of the grounds. (more…)