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\"A collection of essays exploring similarities between gardens and designed landscapes in Europe and the Islamic world after the fifteenth century. Essays identify possible direct or indirect influences and examine transcontinental mutual influences in garden design\"--Provided by publisher.

The cross-cultural exchange of ideas that flourished in the Mediterranean during the sixteenth and seventeenth centuries profoundly affected European and Islamic society. Gardens of Renaissance Europe and the Islamic Empires considers the role and place of gardens and landscapes in the broader context of the information sharing that took place among Europeans and Islamic empires in Turkey, Persia, and India. In illustrating commonalities in the design, development, and people's perceptions of gardens and nature in both regions, this volume substantiates important parallels in the revolutionary advancements in landscape architecture that took place during the era. The contributors explain how the exchange of gardeners as well as horticultural and irrigation techniques influenced design traditions in the two cultures; examine concurrent shifts in garden and urban landscape design, such as the move toward more public functionality; and explore the mutually influential effects of politics, economics, and culture on composed outdoor space. In doing so, they shed light on the complexity of cultures and politics during the Renaissance. A thoughtfully composed look at the effects of cross-cultural exchange on garden design during a pivotal time in world history, this thought-provoking book points to new areas in inquiry about the influences, confluences, and connections between European and Islamic garden traditions. In addition to the editor, the contributors include Cristina Castel-Branco, Paula Henderson, Simone M. Kaiser, Ebba Koch, Christopher Pastore, Laurent Paya, D. Fairchild Ruggles, Jill Sinclair, and Anatole Tchikine.

The cross-cultural exchange of ideas that flourished in the Mediterranean during the sixteenth and seventeenth centuries profoundly affected European and Islamic society. Gardens of Renaissance Europe and the Islamic Empires considers the role and place of gardens and landscapes in the broader context of the information sharing that took place among Europeans and Islamic empires in Turkey, Persia, and India. In illustrating commonalities in the design, development, and people's perceptions of gardens and nature in both regions, this volume substantiates important parallels in the revolutionary advancements in landscape architecture that took place during the era. The contributors explain how the exchange of gardeners as well as horticultural and irrigation techniques influenced design traditions in the two cultures; examine concurrent shifts in garden and urban landscape design, such as the move toward more public functionality; and explore the mutually influential effects of politics, economics, and culture on composed outdoor space. In doing so, they shed light on the complexity of cultures and politics during the Renaissance. A thoughtfully composed look at the effects of cross-cultural exchange on garden design during a pivotal time in world history, this thought-provoking book points to new areas in inquiry about the influences, confluences, and connections between European and Islamic garden traditions. In addition to the editor, the contributors include Cristina Castel-Branco, Paula Henderson, Simone M. Kaiser, Ebba Koch, Christopher Pastore, Laurent Paya, D. Fairchild Ruggles, Jill Sinclair, and Anatole Tchikine.

\"In the course of my research,\" writes D. Fairchild Ruggles, \"I devoured Arabic agricultural manuals from the tenth through the fourteenth centuries. I love gardening, and in these texts I was able to enter the minds of agriculturalists and botanists of a thousand years ago who likewise believed it was important and interesting to record all the known ways of propagating olive trees, the various uses of rosemary, and how best to fertilize a garden bed.\" Western admirers have long seen the Islamic garden as an earthly reflection of the paradise said to await the faithful. However, such simplification, Ruggles contends, denies the sophistication and diversity of the art form.Islamic Gardens and Landscapesimmerses the reader in the world of the architects of the great gardens of the Islamic world, from medieval Morocco to contemporary India. Just as Islamic culture is historically dense, sophisticated, and complex, so too is the history of its built landscapes. Islamic gardens began from the practical need to organize the surrounding space of human civilization, tame nature, enhance the earth's yield, and create a legible map on which to distribute natural resources. Ruggles follows the evolution of these early farming efforts to their aristocratic apex in famous formal gardens of the Alhambra in Spain and the Taj Mahal in Agra. Whether in a humble city home or a royal courtyard, the garden has several defining characteristics, which Ruggles discusses. Most notable is an enclosed space divided into four equal parts surrounding a central design element. The traditional Islamic garden is inwardly focused, usually surrounded by buildings or in the form of a courtyard. Water provides a counterpoint to the portioned green sections. Ranging across poetry, court documents, agronomy manuals, and early garden representations, and richly illustrated with pictures and site plans,Islamic Gardens and Landscapesis a book of impressive scope sure to interest scholars and enthusiasts alike.

\"A collection of essays exploring similarities between gardens and designed landscapes in Europe and the Islamic world after the fifteenth century. Essays identify possible direct or indirect influences and examine transcontinental mutual influences in garden design\"--Provided by publisher.

Crete joined the Ottoman territory in a period when the tımar and land system begun to change. In the newly acquired region, the extensions of the old land system survived as a traditional attitude. The most important of these was to leave the reaya agricultural land as private property. A large number of fields inherited from her ancestors during the Venetian period were registered in the Kadi registers. Land registry was conducted three times on the island, in 1650, 1670 and 1705. After the temporary system in 1650, all the lands on the island were accepted to be haracî, and the Muslim or non-Muslim reaya were given the deeds of their private lands. Owners of property had legal rights such as selling, donating and bequeathing their property fields andused these rights. On the other hand, the same lands were also classified as tımar, vakıf and temlik lands. As a result, two separate owners of the lands emerged. Reaya with the right of usufruct acquired a property right, while the tımar, vakıf and temlik institutions receiving the proceeds of the lands got a second property right. This caused serious legal problems, especially with waqf lands.

The colonial-era Senegalese Muslim intellectual Shaykh Musa Kamara is best known for his over 1,700-page Arabic-language text about the history and social organization of the greater Western Sahel, Zuhūr al-basātı̄n fı̄ tārı̄kh al-Sawādı̄n (Flowers in the Gardens in the History of the Blacks). Long celebrated by nationalist historiography as proof of an autochthonous historical consciousness and a spirit of tolerance, his status as a point of reference has been renewed in the contemporary context of Islamist political violence in the region. However, these receptions do not account for Kamara’s own intellectual project, nor do they exhaust the possible readings of him in the present. In addition to thinking about Senegal in terms that cohere with the modern, Kamara also offers a way of thinking about the Muslim-majority West African country, and the greater Western Sahel more generally, in terms that have emerged from the historical specificity of the region. These include saintly subjectivity, notions of power irreducible to either the religious or the political, and a method of genealogical criticism. Importantly, he developed these ideas at the moment when a consensus about the place of Islam in colonial governance was being elaborated. Revisiting his body of work permits us to consider an analytical language about an African society with deep histories of Islam and an intellectual elaboration that was expressed within and sought to intervene in a colonial context. Shaykh Musa Kamara, intellectuel musulman sénégalais de l’ère coloniale, est surtout connu pour son texte de plus de 1 700 pages rédigé en langue arabe intitulé Zuhūr al-basātı̄n fı̄ tārı̄kh al-Sawādı̄n (Florilège au jardin de l’histoire des Noirs), qui traite de l’histoire et de l’organisation sociale du grand Sahel occidental. Salué depuis longtemps par l’historiographie nationaliste comme la preuve d’une conscience historique autochtone et d’un esprit de tolérance, son statut de point de référence a connu un renouveau dans le contexte contemporain de violence politique islamiste dans la région. Cependant, cet accueil n’explique pas le projet intellectuel de Kamara, et n’épuise pas non plus les lectures que l’on peut faire de lui aujourd’hui. Outre une réflexion sur le Sahel dans des termes en cohérence avec le moderne, Kamara offre également un mode de réflexion sur le grand Sahel occidental en général, et sur le Sénégal en particulier, dans des termes qui ont émergé de la spécificité historique de la région. Parmi eux figurent la subjectivité sainte, des notions de pouvoir qui ne peuvent se réduire au religieux ou au politique, et une méthode de critique généalogique. Surtout, il a développé ces idées au moment où un consensus sur la place de l’islam dans la gouvernance coloniale était en cours d’élaboration. Revenir sur son oeuvre nous permet d’examiner un langage analytique concernant une société africaine riche en histoires profondes de l’islam et une élaboration intellectuelle qui s’exprimait intérieurement et cherchait à intervenir dans un contexte colonial.

Uncultivated plants are an important part of agricultural systems and play a key role in the survival of rural marginalized groups such as women, children, and the poor. Drawing on the gender, environment, and development literature and on the notion of women's social location, this paper examines the ways in which gender, ethnicity, and economic status determine women's roles in uncultivated plant management in Ixhuapan and Ocozotepec, two indigenous communities of Veracruz, Mexico. The first is inhabited by Nahua and the second by Popoluca peoples. Information was gathered through group and individual interviews and a food frequency survey. Results show that the gender ideology prevailing in each community, resulting from distinct ethnic affiliations and economic contexts, shapes women's plant management. In Ixhuapan, Nahua women are used to leaving their community to generate income, while in Ocozotepec men are considered the main breadwinners and are the mediators between Popoluca households and the larger society. Nahua women gather quelites at the cornfields more often than their men, and more often than their female counterparts in Ocozotepec. They also manage and sell plants from their homegardens at higher percentages than Popoluca women. However, women in both communities use intensely the plants of their homegardens and play a key role in biodiversity conservation and cultural permanence.

The Nasrids were the last Islamic power on the Iberian Peninsula. They created a place of luxury and wealth in their hilltop fortress, the Alhambra, which is one of the best-preserved examples of medieval Islamic palace architecture. It was transformed in the thirteenth century into a palace-city and during most of its early history housed the most important figure in an Islamic society, the sultan. The Alhambra displays bare, natural elements on the exterior, while the interior mimics and references these natural elements in a grander fashion with gardens, fountains, beautiful vistas, sculpted porticos and lavish rooms. These interior spaces were settings for the sultan to display his wealth and power. In this thesis, I explore a selection of sites in the Alhambra by examining how decoration, courtyard gardens, water, and patronage reflect medieval Islamic notions of pleasure.Following the introduction, each chapter is focused on a specific place within the Alhambra: the Palace of the Lions, the Comares Palace, and the Royal Bath. All have survived relatively intact and date primarily to the fourteenth century. In order to best discuss pleasure, each chapter includes a discussion of building layout, decoration, gardens and the role of water, and patronage. Each section is discussed in relation to pleasure and will investigate the means by which the spaces provide pleasure.

The thesis aims to study the development of late 19th and early 20thcentury domestic architecture in Büyükada and Kadıköy as new resort districts of Istanbul. The urban development of Istanbul and Büyükada is introduced as a basis to discuss the architectural context and domestic life. The discussion centers on the emergence of concept of ‘resort houses’ as a new dwelling type in Istanbul in the late Ottoman period. Selected case studies are described and compared to illustrate how such houses were conceptualized, built and utilized.