By Mariusz Czepczynski
The cultural landscapes of important eu towns mirror over part a century of socialism and the Marxists' imaginative and prescient of a utopian panorama. structure, city making plans and the visible arts have been thought of to be robust technique of expressing the 'people's power'. even though, because the velvet revolution of 1989, this city surroundings has been greatly reworked via new forces and traits, infused by means of the loose industry, democracy and liberalisation. This has resulted in 'landscape detoxification' and 'recycling', as those former Soviet countries used new architectural, useful and social kinds to rework their urbanscapes, their meanings and uses.Comparing case reports from diverse post-socialist towns, this e-book examines the culturally conditional adaptations among neighborhood powers and constructions regardless of the similarities within the normal tactics and structures. It considers the modern cultural landscapes of those post-socialist towns as a dynamic fusion of the outdated communist varieties and new free-market meanings, gains and democratic practices, of worldwide affects and native icons. The booklet argues that those urbanscapes essentially mirror the social, cultural and political stipulations and aspirations of those transitional international locations and so a serious research of them presents vital insights.
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Additional info for Cultural Landscapes of Post-socialist Cities : Representation of Powers and Needs (Re-Materialising Cultural Geography)
In this view, the landscape was a text to be read as a social document or a spatial language, a parallel to Geertz’s (1973) anthropological interpretation of cultural texts in which the idea was that there were multiple layers of meaning, including the one that social scientists added on through their interpretation. These layers of meaning were to be disclosed through a process of description. Related to this acknowledgement of multiple layers of meaning is the view from anthropology in particular, that ethnography too is a text, which ‘calls into question the nature and history of the production of social knowledge itself’ (Cosgrove and Jackson 1987, 97).
As Anthony Giddens (1974, 316) has said, these are not ‘adjuncts to human action, they are integral to it’. He goes on: ‘lay beliefs are not descriptions of the social world, but they are very basis of the constitution of that world, as the organised product of human acts’. All those common representations of culture are important signiﬁcations, which typify hidden beliefs and thoughts. It is hardly possible to present a holistic, comprehensive contemporary deﬁnition of cultural landscape, since both terms, culture and landscape, carry so many meanings, explanations and understandings, and the mélange of cultures and landscapes creates dozens of possible, used and interesting deﬁnitions.
The geographical tradition of landscape studies comes from the very core of the science, aiming and attempting to describe, understand, explore and examine the earth’s surface, its visible and hidden components. A substantial part of the geographical analyses has practically focused on, in a very broad sense, landscapes investigation, in physical, economic, social and cultural spheres. The geographical theory of landscape studies has been developing since the end of the 19th century, but even before this, the term ‘landscape’ had been constantly evolving and has been used in many connotations and contexts.