Search

This article presents an overview of the management of fresh water in the British Empire from the 1860s to the 1940s. We argue that imperial water management shaped and responded to the imperatives of diverse ecologies and topographies, contrasting political and economic agendas and, not least, different colonial societies, technologies and lay expertise. Building on existing studies, we consider the broader ecological and social effects of water management on irrigated agriculture and cities as well as water supply and drainage, with a particular focus on India and Australasia. Although imperial ideologies of improvement impelled settlement, drove resource extraction and transformed environments, we argue that at times they also diminished the availability, quality and distribution of water. Engineering projects also benefited some groups but not others. We show that normative Anglo assumptions of productive lands and watered environments were often ill-matched with colonial ecologies and water availability, in some cases prompting anxieties about the quality and quantity of water. While these anxieties encouraged further hydrological interventions, we show that they often had unexpected and undesired consequences. We introduce the concept of 'hydro-resilience' to demonstrate how interventions in water management diminished the quality and quantity of water in ways that impacted unevenly on peoples and ecologies across the British Empire. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses various reports within the issue on topics including the impact of Chinese philosophy on the development of Japan's "wabi" tea culture, the role of geological features in the analysis of garden design, and garden gnomes in New Zealand.

In the nineteenth century, place bore immediately and urgently on questions of imperialism, race, and health. This article considers European strategies to control local environments and improve healthiness through the exchange of people, plants, ideas and garden designs between India and Australia. Migration removed Europeans from unhealthy environments, either permanently (to Australia and elsewhere) or temporarily (to hill stations in India). Trees like the eucalyptus were introduced into India to enhance European health, based on belief they drained sources of disease. I argue a crucial new understanding of the intersection between health and place in the nineteenth-century British Empire can be provided by tracing the networks through which people, plants, and ideas moved to consider the broader imperial frameworks. [ABSTRACT FROM AUTHOR]

The article discusses the study of Australasian garden and landscape history. Particular focus is given to colonial interpretations of the landscapes of Australia and New Zealand and to the effects of indigenous and European peoples on the land. Details related to the state of the landscape history field in Australia and New Zealand are presented. The scholarship discussed includes the books "Oxford Companion to Australian Gardens" edited by Richard Aitkin and Michael Looker and "Beyond the Scene: Landscape and Identity in Aotearoa New Zealand". Other topics include landscape alteration, the idea of gardens as refuges, and cultural expectations of gardens and landscapes.

This article investigates popular and elite conceptions of science and religion in an early twentieth-century European settler society. It uses the case-study of rainmaking experiments and prayers in North Otago, New Zealand, in 1907, to challenge two dominant paradigms about New Zealand society: first, that scientific rationalism was automatically antipathetic to religion and, second, that by the early twentieth century scientific ideas were secularizing New Zealand society. North Otago's residents viewed prayer and experiment as complementary activities designed to meet the same ends; there was no distinctive, hermetically sealed division between the secular and the profane. Rainmaking also offers a fascinating way of exploring contested notions of science. While local residents enthusiastically embraced the use of explosives to bring rain, meteorologists decried these measures as unscientific and amateurish, thereby attempting to increase the legitimacy of their own profession. The reaction to North Otago's rainmaking prayers and experiments differed considerably from that of other societies such as in England and Australia in which similar prayers and experiments were undertaken. These differences reflected the special social and cultural characteristics of each country and, in New Zealand's case, its greater religious tolerance and social opportunities. [ABSTRACT FROM AUTHOR]