High rise developments dominate skylines and are contentious in many low rise urban environments. Christchurch is no exception and its residents have historically been vocal in articulating their opinions on matters they care about, especially in regard to projects they perceive will ruin their ‘garden city’. At the turn of the millennium, developers were preparing yet another proposal which would get the tongues wagging in Christchurch with the development of the former Ferrymead Tavern site on Ferry Road. The planning process was a long and antagonistic one with many individuals viewing the built towers with a look of ‘disgust’ and discontent. In an ironic twist, the seismic activity in Christchurch over the last few years which has had major implications for a range of planning issues, incrementally led to the death of highly controversial Ferrymead ‘Water’s Edge’ Apartments.
Queenstown and Christchurch are twin poles of New Zealand's landscape of risk. As the country's 'adventure capital', Queenstown is a spectacular landscape in which risk is a commodity. Christchurch's landscape is also risky, ruptured by earthquakes, tentatively rebuilding. As a far-flung group of tiny islands in a vast ocean, New Zealand is the poster-child of the sublime.
Queenstown and Christchurch tell two different, yet complementary, stories about the sublime.
Christchurch and Queenstown are vehicles for exploring the 21st-century sublime, for reflecting on its expansive influence on shaping cultural landscapes. Christchurch and Queenstown stretch and challenge the sublime's influence on the designed landscape. Circling the paradoxes of risk and safety, suffering and pleasure, the sublime feeds an infinite appetite for fear as entertainment, and at the same time calls for an empathetic caring for a broken landscape and its residents.
This thesis is a theoretical exploration of ‘remembrance’ and its production in the interactions between people/s and the landscape. This exploration takes place in the broad context of post earthquake Christchurch with a focus on public spaces along the Ōtākaro – Avon river corridor. Memory is universal to human beings, yet memories are subjective and culturally organized and produced - the relationship between memory and place therefore operates at individual and collective levels. Design responses that facilitate opportunities to create new memories, and also acknowledge the remembered past of human – landscape relationships are critical for social cohesion and wellbeing. I draw on insights from a range of theoretical sources, including critical interpretive methodologies, to validate subjective individual and group responses to memory and place. Such approaches also allowed me, as the researcher, considerable freedom to apply memory theory through film to illustrate ways we can re-member ourselves to our landscapes. The Ōtākaro-Avon river provided the site through and in which film strategies for remembrance are explored. Foregrounding differences in Māori and settler cultural orientations to memory and landscape, has highlighted the need for landscape design to consider remembrance - those cognitive and unseen dimensions that intertwine people and place. I argue it is our task to make space for such diverse relationships, and to ensure these stories and memories, embodied in landscape can be read through generations. I do not prescribe methods or strategies; rather I have sought to encourage thinking and debate and to suggest approaches through which the possibilities for remembrance may be enhanced.
This report presents research on the affects of the Ōtautahi/Christchurch earthquakes of 2010 to 2012 on the city’s Tangata Whaiora community, ‘people seeking health’ as Māori frame mental health clients. Drawing on the voices of 39 participants of a Kaupapa Māori provider (Te Awa o te Ora), this report presents extended quotes from Tangata Whaiora, their support staff (many of whom are Tangata Whaiora), and managers as they speak of the events, their experiences, and support that sustained them in recoveries of well-being through the worse disaster in Aotearoa/New Zealand in three generations.
Ōtautahi contains a significant urban Māori population, many living in suburbs that were seriously impacted by the earthquakes that began before dawn on September 4th, 2010, and continued throughout 2011 and 2012. The most damaging event occurred on February 22nd, 2011, and killed 185 people and severely damaged the CBD as well as many thousands of homes. The thousands of aftershocks delayed the rebuilding of homes and infrastructure and exacerbated the stress and dislocation felt by residents. The tensions and disorder continue for numerous residents into 2014 and it will be many years before full social and physical recovery can be expected.
This report presents extended excerpts from the interviews of Tangata Whaiora and their support staff. Their stories of survival through the disaster reinforce themes of community and whānau while emphasising the reality that a significant number of Tangata Whaiora do not or cannot draw on this supports. The ongoing need for focused responses in the area of housing and accommodation, sufficiently resourced psycho-social support, and the value of Kaupapa Māori provision for Māori and non-Māori mental health clients cannot be overstated. The report also collates advice from participants to other Tangata Whaiora, their whānau, providers and indeed all residents of places subject to irregular but potentially devastating disaster. Much of this advice is relevant for more daily challenges and should not be underestimated despite its simplicity.
