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Slow Down Little One

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Katie MacDonald

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“When we talk about any particular park, or city parks in general, what we are really talking about is how urban space could and should be allocated and used. Entwined within those conversations are presumptions about how human relationships with the other-than-human world can and should be mediated and controlled. The notion that parks are “good for people,” whether they are immense national parks far from cities or small urban parks set amidst dense residential, commercial and industrial activity, rests on highly questionable ideologies that tend to obscure far more than they illuminate. Claims to “diversity” habitually feign a commitment to commonality. When we talk about any particular park, or city parks in general, what we are really talking about is how urban space could and should be allocated and used. Entwined within those conversations are presumptions about how human relationships with the other-than-human world can and should be mediated and controlled. The notion that parks are “good for people,” whether they are immense national parks far from cities or small urban parks set amidst dense residential, commercial and industrial activity, rests on highly questionable ideologies that tend to obscure far more than they illuminate. Claims to “diversity” habitually feign a commitment to commonality without asking after the rationalities that structure the subjects of those commons: who is allowed in and under what conditions? without asking after the rationalities that structure the subjects of those commons: who is allowed in and under what conditions?”

“That particular situation was problematic enough, but it is emblematic of much larger and more entrenched questions and conflicts around who speaks for parks, who speaks for land. The claim that parks should be accessible to “all” is a performatively liberal stance, one that undercuts any agonistic claims and becomes atheoretical and depolitical in the hands of state bureaucracies. All land is saturated with stories and histories, much of it beautiful and honourable, and some awful and violent. Claiming land to be “common” or to be commonly held does not wipe history clean. We live among the accumulating ruins of colonial rationalities, and stating that parks should “benefit all” willfully ignores history and obscures the highly political choices that are being made all around us. Any claim that parks are “open to all” is a naked lie — a lie that is designed to buttress colonial rationalities.”

“[Traveling] makes you realize what an immeasurably nice place much of America could be if only people possessed the same instinct for preservation as they do in Europe. You would think the millions of people who come to Williamsburg every year would say to each other, "Gosh, Bobbi, this place is beautiful. Let's go home to Smellville and plant lots of trees and preserve all the fine old buildings." But in fact that never occurs to them. They just go back and build more parking lots and Pizza Huts.”

“I was trying to discover examples of a living restoration, trying to go beyond discussions about correct historic colors, materials, and techniques. I looked to the past for guidance, to find the graces we need to save. I want to be an importer. This is not nostalgia; I am not nostalgic. I am not looking for a way back. "From where will a renewal come to us, to us who have devastated the whole earthly globe?" asked Simone Weil. "Only from the past if we love it." What I am looking for is the trick of having the same ax twice, for a restoration that renews the spirit, for work that transforms the worker. We may talk of saving antique linens, species, or languages; but whatever we are intent on saving, when a restoration succeeds, we rescue ourselves. -- Howard Mansfield, The Same Ax Twice: Restoration and Renewal in a Throwaway Age”

“Parks benefit everyone. And those (men) who approach nature with arrogance instead of reverence may fail to reap the rewards available to all who recognize that the journeys are those made with the mind, not the body. 'When a mountain is climbed, it is said to be conquered--(may) as well say a man is conquered when a fly (lands) on his head.' -John Muir”