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1.
旅游发展背景下的中国世界遗产(地)研究述评   总被引:2,自引:0,他引:2  
杨效忠  陆林 《人文地理》2006,21(4):51-57
近年来,在遗产旅游快速发展的背景下,中国世界遗产地保护和开发的矛盾愈加显现,遗产研究明显滞后于遗产实践发展需要。该文综述了20年来我国世界遗产(地)研究,研究内容涉及遗产旅游、遗产价值和景观特征、遗产管理和制度、遗产保护利用和可持续发展、遗产营销和形象传播、遗产法律和教育、遗产研究方法和遗产保护技术等。研究进展划分为起步阶段、发展阶段、拓展提升阶段,阐述了各阶段的研究特征。分析认为,旅游发展背景下的中国世界遗产地保护和经营管理体系研究是今后遗产研究的焦点,并提出相应的研究框架和理论方法。  相似文献   

2.
位于浙江嘉善境内的泗洲塔,始建于宋,历经兴废而最终拆除于20世纪60年代。在拆除过程中,于天宫内发现大量文物,包括佛像、七宝、舍利塔、修塔记疏、手书佛经、道经等。特别是佛经和有关修塔记疏等文物中的有关记载,对研究泗洲塔的历史和历代修葺情况、不同宗教间的关系、当地佛教信仰的宗派倾向和佛教世俗化过程等均具重要价值。  相似文献   

3.
This paper examines the dynamics behind the selling of a federally owned World War II factory in Tell City, Indiana in 1946 and 1947. The federal agency charged with disposing of wartime plant, the War Assets Administration, reversed its decision to sell the factory to a small innovative company, Electra-Voice, selling it instead to the giant electrical equipment manufacturer, General Electric. What would make federal administrators who were part of a powerful liberal state apparatus committed to economic competition and anti-monopoly change their mind? The answer lies in what I call place-based corporate hegemony. Probing the material consequences of everyday action, place-based corporate hegemony revolves around the formation of alliances based on axiomatic values, the continued appeal of these values, the redistribution of symbolic and material resources, and the incorporation of threatening elements. Deploying a range of archival materials I show how the concerted efforts of the community, business organizations, politicians and unions as well as General Electric to question the initial decision forced the state to rethink and change its decision.  相似文献   

4.
近年来,内蒙古巴林左旗辽上京城址开展了系统的植物考古工作,为了解辽金为代表的少数民族政权统治时期的生业和消费模式提供了重要的线索。在城址金元时期遗存中,发现了极其丰富的植物遗存,包括十一种农作物,五十余种非农作物遗存。尤其是在城址中“一号街”为代表的古代生活区,植物遗存的发现尤为突出。这些农作物组合结构显示出以粟、黍为主的多品种旱作农业种植体系;非农作物遗存中则包含了大量可能的家畜饲草种子,为畜牧发展的程度和规模提供了重要线索;西瓜、亚麻等外来作物出现在了上京城的一般性民居,而大麻、葡萄属种子的特殊保存背景也为了解其利用方式提供了证据。通过与周边辽金时期已发表植物考古研究的比较,可以发现遗址等级、族群等因素对本地生业模式、农业种植结构选择上的影响。  相似文献   

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Abstract

The EU’s cultural policy of creating a recognisable, common European identity is exemplified by the EU’s cultural programme, European Capitals of Culture (ECOCs), whose official purpose is to highlight similarities and differences across European cultures to generate a greater sense of European identity among the citizens of Europe. To date, there has been little qualitative investigation of how ECOC attenders perceive the representation of European culture in the events and what they think about using ECOC events to promote Europeanisation. In this article, I use the methodology of intercept interviews at four Aarhus 2017 events to explore these two aspects. Findings indicate that the inclusion of European culture in Aarhus 2017 events often went unnoticed by the event attenders, and there was uncertainty about what European culture might actually comprise. Instead of perceiving ECOC events as promoting Europe, event attenders tended to interpret Aarhus 2017 events within a local, national or international framework, with ECOC events perceived as promoting tolerance and intercultural understanding. The findings are discussed in relation to the value of ECOC as a political-cultural initiative for generating European citizens’ identification with the EU.  相似文献   

6.
    
I argue that Augustine’s message in City of God, Book 19, has been consistently misinterpreted and hence a vital part of his argument in City of God has been misunderstood. The received reading of Book 19, as found in the work of Mary Clark, Rowan Williams, John Milbank, Oliver O’Donovan and Robert Dodaro, is that in Book 19 Augustine rejected the possibility of finding social and political justice among pagans. I argue that Augustine reached no such conclusion in Book 19. On the contrary, I find that the only justice that Augustine denied to pagans in Book 19 was justice as righteousness, that is, the justice of worshipping and serving the true God. He found that pagans claimed justice as righteousness for themselves and on this basis claimed that Rome had been a republic. Augustine denied that pagans could ever possess justice as righteousness, and hence denied that pagan Rome had ever been a republic.  相似文献   

7.
古物陈列所的兴衰及其历史地位述评   总被引:1,自引:0,他引:1  
成立于1914年且存在了34年的古物陈列所长期被人们忽视并淡忘。它实际上是中国近代民主革命的光荣产物和反复辟斗争的重要成果,曾占据今日故宫博物院的半壁江山,被誉为“民国成立后最有价值之建设”。它是紫禁城向博物馆转变的第一篇章,是中国第一家国立博物馆、宫廷博物馆、艺术博物馆,开创了中国近代博物馆发展史的新纪元,在世界宫廷类博物馆中占有特殊地位,在中国近代政治、社会、文化史上也具有较深远的影响。  相似文献   

8.
我们从武英殿建筑群的武英门、武英殿、敬思殿、武英门东西值房、东配殿及北值房、西配殿及北值房、恒寿斋、井亭11座建筑的20余种木构件上,共采集1145个样本进行树种鉴定。结果表明,武英殿建筑群共使用了15个种或属的木材,其中有落叶松、软木松、硬木松、冷杉、云杉、黄杉、柏木、杉木、圆柏、金钱松等10种针叶材,桢楠、椴树、润楠、喃喃果、印茄等5种阔叶材。其中,杉木、桢楠和润楠是我国南方树种,喃喃果和印茄是东南亚进口材。武英殿主要承重木构件选用主要为北方树种中密度和力学强度较高的落叶松、黄杉和云杉,其他木构件则主要使用的是密度低、重量轻的软木松;敬思殿主要承重木构件使用的是云杉,其他木构件也以软木松为主,但使用的木材比较杂,角梁和爬梁全部使用了东南亚进口阔叶材;敬思殿在选材方面与武英殿的差异,可能是在光绪三十年重建时选材标准不如武英殿严格所致。武英门的木材,硬木松占了绝大多数,使用的都是强度较大的木材。所有配殿和值房的主要承重构件中,柱使用最多的是硬木松,其次是落叶松、软木松;月梁、三架梁和四架梁、瓜柱、四架梁随梁、抱头梁及其随梁木构件使用的是杉木,配殿、值房等建筑的梁没有使用强度高的木材。是以南方树种为主,其中某些主要构件还使用了珍贵的南方阔叶树种如桢楠、润楠等。这种情况表明,恒寿斋和井亭是武英殿几次大火后的仅存建筑,因而保留了明代建造时选材的历史信息。木材的使用差异具有一定的时代意义。从润楠在恒寿斋的柱和梁上,椴树、桢楠和润楠在斗棋上使用,以及根据构件的承重和位置不同进行树种配置,既考虑了对主要建筑结构材的强度要求,也考虑了尽可能减小其他木构件对主要构件的负荷,这种按照木材物理力学的性质和木材承重强度等因素进行选材的建筑原则,相当清楚地表明当时吉建筑在科学选材方面已达到很高的水平。在故宫维修工程中通过对各种木构件树种配置的研究,进行科学定性分析,将深层次地探索古建筑留给我们的历史痕迹和信息,揭示其科学性,为制定维修保护方案提供科学依据,并为故宫古建筑保护研究提供新的方法,丰富故宫历史档案资料。  相似文献   

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