Cultural Context: Landscape - Essay Example

?Introduction What is the reason behind the West's strong enthrallment over Chinese and Japanese gardens? Many people from the Western countries havestarted to examine the stress placed on impressive flowers with which they mature and develop and at this day and age, strive for an architectural dimension that places the emphasis on plant texture and form, landscape descriptions and water elements. Chinese and Japanese gardens possess and brag such characteristics. Chinese and Japanese gardens may greatly be at variance in their design and the underlying motives of their creation. Chinese gardens reconstruct natural landscapes in smaller details. The overall and architectural design of Chinese gardens has developed for more than three thousand years (Wong, 2009), and comprise gardens of different sizes that were created by emperors, scholars, litterateurs, and political leaders. Classical Chinese gardens are mostly bounded by walls, and holds ponds, trees, flowers, and rotundas (Hammer, 2003). To fully appreciate the idea behind Chinese gardens, one should know the Chinese concept of the Universe (Wong, 2009). The general concept of a Chinese garden is to acquaint visitors with a sequence of seamlessly created and bordered sights of natural landscapes. On the other hand, Japanese gardens are inspired by scaled down landscapes that are commonly presented in an exceedingly conceptual, intellectual and schematized way (Nitschke 1990). Japanese gardens are closely intertwined with the architectural designs of Chinese gardens in that they were patterned after the Chinese influences (Nitschke 1990), but through time, Japanese builders started to establish their individual artistry, which are derived from Japanese resources and culture. This paper shall elaborate on the cultural implications that are present in both the Chinese and the Japanese architecture and landscape. Particularly, this paper will provide a comprehensive description for the involvement of cultural influence in the formation and development of the Chinese and Japanese architecture in so far as gardens are concerned. Furthermore, the differences between Chinese and Japanese gardens shall be expounded on this paper. An Overview of the Chinese Gardens China is well-known for its longstanding art of designing painterly gardens that appears like a three-dimensional canvases, which implies a coordination and accord between nature and humanity. It is also famous for possessing a huge range of remarkable cultural landscapes that have developed for many centuries. Conventional Chinese gardens were intended to present a sense of being in a greater world, and this is so in order to allow the inhabitant to seize the impressions of meandering through the landscape (Hammer 2003). The arrangements of rocks were perceived as a series of mountains and lofty summits; scaled down trees and shrubberies implied age-old trees and forests; and the small bodies of water like ponds and springs stood in for the great streams and oceans (Hammer 2003). Consequently, Chinese gardens are designed in a manner that resembles the larger natural words; and for that reason, Chinese gardens serve as a microcosm of the larger natural world (Hammer 2003). According to Hammer (2003), Chinese gardens are heavily knotted to Chinese religions, which include Daoism. Daoism believes that human beings are critical components of the natural world and are directed to obey the movement of nature’s progression. It also asserts that humanity should preserve a close association with nature in order to achieve the ideal moral and physical health (Hammer 2003). For this reason, it is rather apparent that Chinese gardens are hugely inspired by their resemblance with nature. The interdependence of humanity and nature are articulated in Chinese gardens by pavilions and pavements, rocks and water. Chinese gardens were organized in harmony with an array of ideologies for putting structures and elucidating landscape arrangements, which is called fengshui (Hammer 2003). Therefore, prior to building a particular structure, an identification of the location and guiding position is made by a fengshui master. This would ensure that the structure would make the most of the revitalizing power of the universe. Chinese gardens’ close relation to its prevailing cultural beliefs and philosophies is manifested in how much they place considerable importance on the congruous and well-proportioned organization of elements articulating the various features of yin and yang (Hammer 2003). The combination and amalgamation of contraries can be viewed in the siting of sporadically-moulded rocks, and quadrangular clay pieces; “soft moss growing on rough rocks; ?owing water contained by a craggy grotto; and a dark forecourt that precedes entry into a sun-drenched central courtyard” (Hammer 2003). What Makes a Chinese Garden so Distinctively Chinese? Chinese garden designs greatly resemble a living artistic creation and employ three modes of concept: Confucianism (Wong 2009), Daoism (Wong 2009; Hammer 2003), and Buddhism (Wong 2009), which have greatly impacted the culture of the Chinese people that includes the Chinese’s viewpoint of the world for almost two millennium or even more. Garden design traces its origins in Chinese scenery painting (Wong 2009; Cheng, 1988). These components have amalgamated to guarantee that gardens will serve as a physical annex of all Chinese teachings and impressions. It is owing to these influences that except when someone is taught, instructed in the methods of the above aside from being a Chinese, it is not possible to reconstruct, much less, to restructure the individualistic sensation of serenity and calmness of a Chinese garden (Wong 2009). The Architecture of Chinese Gardens Chinese gardens are full of architectural elements, and they are manifested in different structures like pavilions, galleries, towers, temples, etc. that inhabits a hefty portion of the area. For example, the Humble Administrator's Garden in Suzhou holds numerous halls for gatherings and amusement, eighteen pavilions for seeing the various facets of the garden, and a collection of other important structures including galleries, towers, and bridges, which are all devised for viewing the various portions of the garden from different positions (Chaoxiong 2007). The structural design of the gardens are not devised to overshadow the landscape, but to be consistent with it. Normally, Chinese gardens contain the following make-ups: a hall used for holding ceremonies, a grand pavilion that is used for many celebrations, pavilions used to house floras, and many others. Doors and windows are significant and common facets of Chinese gardens. At times, they are rounded or elliptical in shape, and usually traced from a shape of a fruit. The windows may intricately border a limb of tree or any other warm and friendly garden landscape (Chiu 2010). The Use of Rocks and Artificial Mountains Man-made mountains and rock formations are essential features of Chinese classical gardens. Mountain summits, though artificial, represents virtue, constancy and fortitude according to the teachings of Confucius (Chiu 2010). Many Chinese classical gardens have a mountain peak on the middle of an island because it is one of the main elements of many classical gardens in that they are pivotal features of the tale of Isles of the Immortals. The Use of Water Bodies of water, either manmade or natural, is another central component of the Chinese classical gardens. The primary structures, usually large, are positioned next to it, and the pavilions, both large and small, border these bodies of water to view it from a different position. Chinese classical gardens normally possess a pond that serves as a proliferating ground for lotus flowers. And since fish are lucky charms according to Chinese fengshui, most ponds contain fish in them. Bodies of water like ponds and lakes have an emblematic part in Chinese classical gardens according to the ancient Chinese teaching (Wong 2009; Hammer 2003; Chiu 2010). Water symbolizes nimbleness and communication, and transported the message of life on its errand through the vales and lands. Also, it is a counterpart, supplement to the mountains, another important facet of Chinese classical gardens, and characterizes aspirations and the endlessness of spaces. The form of the garden usually conceals the boundaries of the pond from the onlookers on one side, creating an illusion effect that the pond does not have any end. The gentleness of the water diverge stand out against the hardness of the rock formations. The water mirrors the heavens, and thus is continuously evolving, wherein the slightest force of the wind fades away the replication (Chen 2011; Chiu 2010). The Japanese Gardens Japanese gardens are inspired by scaled down landscapes that are commonly presented in an exceedingly conceptual, intellectual and schematized way (Nitschke 1990). Japanese gardens are closely intertwined with the architectural designs of Chinese gardens in that they were patterned after the Chinese influences (Nitschke 1990), but through time, Japanese builders started to establish their individual artistry, which are derived from Japanese resources and culture. The Roots of Japanese Gardens The first Japanese gardens took place in Honshu, an expansive island located in central Japan. Most their physical features were pattered from the overall characteristics of the Honshu landscape: rocky volcanic summits, tapered vales and mountain streams that are filled with falls, lakes and other bodies of water. Japanese gardens were likewise impacted by the vast array of flora selections and various species of trees, especially perennial trees. Japanese gardens were also influenced by Japans four seasons (Nitschke 1999). Just like the Chinese classical gardens, Japanese gardens have their own share of religious influences. Japanese gardens have their origins in the Japanese religion called Shinto. The antediluvian Shinto cherishes the gods and spiritual entities all throughout the island. These gods and spiritual entities oftentimes took different forms: rare rock formations and trees and were encompassed with white pebbles that characterize cleanliness and transparency (Nitschke 1999). The Japanese gardens also paved the way for the creation of Zen gardens (Young and Michiko 2005). Elements of the Japanese Gardens Water Japanese gardens have close resemblance with the Chinese classical gardens in that some of the central elements of the Japanese gardens are also present in the classical gardens. Japanese gardens always have ponds, lakes and stream, and are encompassed with rocks, stones and sands. This is particularly significant in a sense that water and stone are elemental counterparts that resembles the Buddhist principle of ying yang (Baridon 1998). In conventional Japanese gardens, bodies of water like ponds and streams are positioned carefully and ensured that it conforms to the principle of geomancy, which aims at arranging things in positions that magnetizes luck and good fortune. A waterfall is another important element of the Japanese garden, a scaled down variety of the waterfalls that can be found in Japanese mountain ranges. Since Japanese gardens employ Buddhist geomancy, if possible, garden builders make sure that the cascade should be facing towards the moon, and should be devised to seize the mirror image of the moon as it is reflected on the water (Baridon 1998). The Use of Stone The Japanese' positive reception of stones has commenced since time immemorial. Uncommon or rare rocks were regarded as house of kami, souls who were believed to have occupied the rocks. According to Nitschke (1990), the individualistic and unusual in nature is usually adored and respected as "go-shintai" that serves as the residence of a deity. Go- shintai can be any rock, and may take various shapes, which could also be uneven or rare, or a tree that is gnarled for centuries, or an extraordinarily pointed, uneven rock or a cascade of uncommon size or form. Pebbles and small stones are gathered and used as decorative features for bonsai. Differences between Chinese and Japanese Gardens In general, Chinese gardens usually have structures at its centre, which takes a considerable amount of area in the garden. Normally, these structures are situated at or near a body of water such as lakes or streams. But in Japanese gardens, bodies of water and architectural structures are far away from each other. Also, Japanese structures are much simpler and having not much embellishments. Chinese gardens employ the use of rocks, which were originally adopted by the Japanese gardens. But later on, Japanese gardens implemented the use of smaller rocks or stones like pebbles to be used as decorations and embellishments. Some of these stones are used for bonsai as ornamental enhancements. Lastly, Chinese gardens are viewed inwardly, which means that more can be discovered as a visitor is led to the innermost part of the garden. But for Japanese gardens, they are devised to be viewed from the outside, especially with the modern types of Japanese gardens like Zen gardens. A Comparison of the Master of the Nets Garden and Daisen-in Garden While Japanese gardens have, through times, already established their individual characteristics, still there are elements which are drawn from the Chinese influences; hence, it can be expected that both gardens do have certain level of similarities. An excellent description of the Master of the Nets Garden is its possession of the fusion of arts, nature and architecture. This amalgamation is clearly manifested on the arrangement of the structures and the various elements in the garden. For instance, unlike in Japanese gardens, Chinese gardens like the Master of the Nets Gardens place structures next to a body of water. Perhaps, this is to realize the intention to constantly connect humanity with nature using scaled down, miniaturized entities of the natural world. Daisen-in garden in Japan holds less water element. It is more based on Zen gardens that developed in the 16th century. Further, Daisen-in garden lavishly employs rock formations that represents mountains, and the shrubberies and trees representing the forests, while the scraped white sands represent a river. Daisen-in is much more symbolical compared to the Master of the Nest Garden. Every component that is present in the Daisen-in garden suggests an implication that is complementary to the rest of the elements used in the garden; although, both gardens do have similarities. The use of plants, trees and rocks are apparently common to both gardens. As mentioned above, there is some degree of congruence between the two gardens considering that Japanese gardens were patterned from the Chinese influences. Although, Master of the Nest Garden is less abstract and present more of a reality through its miniaturized features. Bibliography Baridon, M.1998. Les Jardins. Paris: Editions Robert Lafont. Chaoxiong, F. 2007. The Classical Gardens of Suzhou. Beijing: New World Press. Chen, G. 2011. Landscape Architecture: Planting Design Illustrated. 3rd ed. Irvine: ArchiteG, Inc. Cheng, J. 1988. The Craft of Gardens. Translated from Chinese by A. Hardie. London and New Haven: Yale University Press. Chiu, C. 2010. Jardins de Chine. Paris: Editions de la Martiniere. Garden and Landscape Design, 2013. Encyclopedia Britannica. [online]. Available at: Hammer, E., 2003. Nature Within Walls: The Chinese Garden Court at the Metropolitan Museum of Art. [PDF Document] Available at: Nitschke, G. 1999. Le Jardin Japonais. Paris: Taschen Publishers. Wong, M. 2009. A Synopsis of the Culture of Chinese Gardens [PDF]. Last accessed 13 January 2013. Young, D., and Michiko. 2005. The Art of the Japanese Garden. Vermont and Singapore: Tuttle Publishing. Read More