Ninety percent of Japanese people live in cities, seemingly disconnected from the agrarian world their ancestors inhabited in premodern Japan. Focussing on Tokyo, where the apparent disconnect with the past is most stark, this article looks at old trees in public parks, shrine forests, and old bonsai, and argues that that beneath the city's modern veneer, these trees allow residents to feel close to nature, and stay connected with the history, myths and traditions the trees evoke.

This article examines the enclosure of the de facto commons that surrounded New Orleans during the final decades of the nineteenth century and argues that public parks were crucial tools deployed by civic elites on behalf of that initiative. As the regulatory efforts of reform-minded mayor Joseph A. Shakspeare failed to eliminate the persistent “cattle nuisance” that emanated from the undeveloped suburbs, he turned to parks as a means of fundamentally transforming the character of the land. By physically enclosing large swathes of acreage, conditioning the public to be urban subjects, and associating the area with leisure rather than agrarian production, the parks made it possible for the city’s modernizers to push dairy farmers out of the area and initiate a process of residential development. By examining this strategic use of greenspace in Gilded Age-era New Orleans, this article seeks to shed new light on the ways in which the urban environment was manipulated in service of the broader New South movement.

In a context of hyper-diversity and social polarisation, it has been suggested that public parks constitute crucial arenas in which to safeguard deliberative democracy and foster social relations that bind loosely connected strangers. Drawing on empirical research, we offer a more circumspect and nuanced understanding of the – nonetheless vital – role that parks can play in fostering civic norms that support the capacity for living with difference. As ‘spaces apart’, parks have distinctive atmospheres that afford opportunities for convivial encounters in which ‘indifference to difference’ underpins ‘openness to otherness’. As places in which difference is rendered routine and unremarkable, the potency of parks for social cohesion derives from fleeting and unanticipated interactions and the weak ties they promote, rather than strong bonds of community that tend to solidify lines of cultural differentiation. Both by design and unintentionally, regulation and law can serve to foster or constrain the conditions that sustain conviviality.