武夷山古牌坊概述

武夷山是世界文化与自然双遗产地,牌坊作为一幅独特的建筑画卷,为武夷文化增色不少。本文将牌坊分为四类,对武夷山牌坊的历史、建筑渊源作了考证研究,指出武夷山古牌坊丰富的文化内涵。     

牌坊与徽州文化

牌坊与民居、祠堂并誉为徽州"古建三绝".作为建筑艺术与人文精神交融的产物,牌坊不但是中国古典建筑的代表,更直观体现了社会伦理文化.明清时期徽州建造了大量的牌坊,这是经济因素、乡土礼法和宗法制度综合作用的结果.     

歙县石坊的病害调查和保护对策

牌坊,亦称牌楼,常见于街道、路口,郊坛、孔庙,祠堂、衙署,陵墓等,用于标明地名、宣扬礼教、褒扬功德、纪念死者等,是中国特有的一种门洞式建筑。牌坊的建立,是中国古代社会生活的一个文化符号,是窥视中国古代建筑风格、封建礼教、节烈思想和社会风俗的一个窗口。     

翼城县历史文物揽胜

<正>城内村木四牌坊位于翼城县老城内历史文化名街南十字街区,为旌表古代科举士子所立,与石四牌坊对峙而立,因其结构精美,保存完好,2013年"木四牌坊"与"石四牌坊"同期被列为全国重点文物保护单位。该牌坊创建年代无考,重建于明万历四十一年(1613年),为平面方     

牌坊建筑文化初探

牌坊建筑是中国古代建筑中的一枝奇葩。本对牌坊的历史、建筑渊源作了考证研究，指出牌坊丰富的化内涵。     

略论隆昌石牌坊在维护地方社会秩序中的作用

牌坊作为中国特有的建筑形式是物化的伦理、精神的寄托,人造历史化石,是中华民族传统文化的象征性标识之一。在此仅从隆昌现存的17座石牌坊对儒家文化"忠孝节义"的诠释及对隆昌地方社会秩序的维护等问题加以探讨。并指出隆昌牌坊是倡导风化、维护社会风尚的引领者,是宣传封建礼教秩序的重要手段。     

正定古牌坊旧影

正定是一座有着厚重历史积淀的文化名城,其中作为传统建筑文化重要组成部分的牌坊,明清时期曾遍布古城,但随着岁月的流失,这些古牌坊几乎消失殆尽。所幸的是,有些失存的正定古牌坊尚可寻觅到其旧影。文章介绍了原正定城内10座牌坊的老照片,为正定古城历史文化遗产保护和古城风貌恢复提供了参考资料。     

福建漳州城明代功名坊建筑探略

<正>牌坊建筑历史悠久,从春秋、汉代的"衡门",唐代的"乌头门",宋代的"里坊门",至元明清、民国时期的牌坊,已有2500多年的历史①。早期牌坊的功能有限,只是起到指示性、引导性或标志性作用。随着社会经济文化的不断发展,     

戚氏牌坊文化内涵浅论

戚氏牌坊,包括"母子节孝"坊和"父子总督"坊,修建于明嘉靖四十四年(1565年)。这两座牌坊是明朝廷为旌表戚氏家族,在民族英雄戚继光的故里——蓬莱修建。两座牌坊巍峨挺拔,气势雄伟,在建筑艺术、雕刻艺术、地域民俗等方面蕴涵着丰富的文化内涵。     

传统牌坊的文化内涵与时代价值——以明清褒扬人物类牌坊为例

褒扬人物类牌坊是明清时期社会道德规范的活教材,对当时的社会思想观念有着重要影响。本文以巴蜀和徽州地区的明清褒扬人物类牌坊为例,从铭文入手,分析传统牌坊的文化内涵与时代价值,提出在大力推进中华优秀传统文化创造性转化和创新性发展的时代背景下,要辩证地利用好传统牌坊文化,坚守“推陈出新”的原则,结合新的时代要求正确取舍,抛弃糟粕,吸收合理有用的内容,积极传承“为官为民”“以民为本”的思想观念,创新新时代基层干部队伍建设,夯实国家主流意识形态教育的群众基础;转化传统忠孝观,发展新时代忠孝观;重视道德典范作用,大力塑造、凝聚新时代榜样力量,拓展群众教育形式,推进新时代良好民风民俗建设,助力乡村振兴。     

郭陈氏节孝牌坊的加固修复

为消除郭陈氏节孝坊坍塌、剥离脱落险情,取用改性环氧树脂6101对断裂、空臌、剥离部位进行粘接加固和灌浆补强,对大面积的剥离块体配合使用钢筋悬臂梁技术。结果表明,经加固处理后,病害得到了有效根治,牌坊恢复了整体性。说明改性环氧粘结和钢筋悬臂梁相结合的保护技术非常适合阙、牌坊、碑等纪念性建筑的修复保护。     

The cultural biography of a Western Australian war memorial

In common with other western countries, there is resurgence in war commemoration in Australia indicating a serious pursuit of identity and a national story on a collective and personal level. A widespread academic and popular interest in war memory and material culture such as war memorials has emerged. War memorials often find their way on to heritage registers. This paper advances cultural biography as an approach to determine the significance of war memorials arguing that this may give a deeper understanding of its community meaning than present methods. Emerging in archaeology cultural biography considers the way that social interactions between people and objects over time create meaning. Using the Katanning war memorial statue in Western Australia as a case study, this paper argues that a cultural biographical approach may uncover a deeper cultural significance resulting from a focus on relationships than from the traditional focus on the memorial as object.     

Monuments, Memory and Marginalisation in Adelaide's Prince Henry Gardens

Social and cultural dominance is (re)produced in the landscape by the exclusion or marginalisation of subordinate and minority groups. This paper illustrates the long-standing and ongoing exclusion of representations of indigeneity in and around Prince Henry Gardens, part of one of the most significant cultural and memorial sites in South Australia. Prince Henry Gardens is home to a large number of monuments and memorials that commemorate almost solely non-indigenous people and events. This is a selective and deliberate landscape of the dominant culture. It confirms a legacy of indigenous dispossession and is symbolic of ongoing marginalisation. While there have been recent compensatory initiatives by state and city agencies to create landscapes of reconciliation through symbolic gestures such as renaming parkland areas, these are argued to be contentious. They associate indigeneity with the city's margins, with violent places and public drunkenness, and perpetuate problematic associations between ‘real’ indigeneity and nature. The paper concludes with some ideas for new memorial landscapes intended to help construct a postcolonial Australian city.     

近代旅美华侨华人与中美文化的双向交流

鸦片战争强制性地拉开了中西文化交流的序幕。1848年以后,随着北美至中国航线的开通,一部分居住在珠江三角洲的广东人在多种原因的驱使下,远渡重洋来到北美。在美国西部形成了一个又一个的华侨华人社区,使中国的古老文明渐次播散到美国西部各州。随着北美华侨华人的不断扩展,不同类型的华侨华人在不同的领域里(商业、建筑、科技教育、宗教伦理、风俗习惯等许多文化领域里)对中华传统文化进行了被动和主动传播。被动的传播形成了美国多元文化的文化飞地,主动的传播使中国传统文化在美国文化的大熔炉里形成了一种鲜明的、交叉式的边缘文化。文化的传播是一个双向互动的过程。随着大批旅美华侨华人陆续返回故乡,他们也把西方文明带回侨乡。它们与本土文化发生碰撞、冲突、融合,从而在珠江三角洲一带的侨乡形成了新鲜的、西方式的边缘文化。     

“Don’t call me a Cajun!”: race and representation in Louisiana’s Acadiana region

In southwestern Louisiana, the public sphere is dominated by the image of the Cajuns, presented as a hardy, likable people who have overcome significant obstacles since their arrival as Acadians in the late eighteenth century. Across the cultural region designated “Acadiana,” which comprises 22 counties, nearly 30% of the population is black (or Creole, mixed-race peoples generally identifying as black). Contributions of non-whites to the region’s history are usually not incorporated into the public historical narrative, and the erasure of these groups’ influences on the state’s cultural “gumbo” has profound symbolic and material consequences. Black/Creole residents note that much of their culture – primarily music and foodways – has been repackaged as Cajun or subsumed under the Cajun label and that they are unable to take advantage of the benefits that Creole-oriented tourism could bring to a region in which half of the counties are designated “black high poverty parishes.” Using mixed methods, including interviews, archival analysis, and census data, this paper explores the social, political, and economic consequences of the domination of Cajuns in the south Louisiana memorial and representational landscape and argues that commemorative silences in what Alderman et al. have called the “memorial arena” perpetuate a hegemonic social order.     

浅谈柳与中华传统文化

在中华传统文化中,“柳”具有深厚的文化内涵,与它有关的姓氏、诗词和风俗等文化蕴含着丰富的知识和有趣的故事,从而形成独具中国特色柳文化。     

Hidden in plain sight: mixed methods and the marble orchards of the Vlach Rom (Gypsies) in Toledo,Ohio

While American Romanies live a remarkably secretive cultural existence, their grave locations and memorial stones offer accessible evidence about their history and active, on-going communities. This article elaborates a less-intrusive ethnographic method that uses Romani cemetery data to explore and map the distributions and social networks of American Romani communities. This case study identifies Vlach Rom memorial sites located in Toledo, Ohio's Calvary Catholic Cemetery. Data were gathered on the memorials and spatially cataloged using a global positioning system (GPS). Additionally, genealogical data on the families were collected whenever available in order to construct and map family networks. Conjectures explaining the spatial distribution were tested by empirically investigating geographic information system (GIS) maps of different gravesite attributes. Land availability was the most likely factor determining the distribution. Evidence of Toledo Rom history and cultural practices were also gathered and reviewed from a qualitative analysis of the memorial stones. These discoveries have the potential to advance Romany studies—by applying modern analytic tools, GPS and GIS hardware and software to reveal otherwise “hidden” knowledge.     

对外汉语文化教学对博物馆资源的利用问题研究

对外汉语文化教学是对外汉语工作中一个不可或缺的重要部分,然而在具体的对外汉语文化教学工作中也存在着不少问题和有待改良的地方。博物馆是一个重要的文化教育社会机构,其丰富的文化资源与对外汉语文化教学有着不同程度的契合之处。本文从对外汉语文化教学的需求与博物馆资源能为其提供的帮助出发,研究对外汉语文化教学对博物馆资源的利用问题。     

Sticking to the Stand of Chinese Culture and Promoting Cultural Self-Confidence and SelfImprovement

Sticking to the stand of Chinese culture is the basic premise of promoting cultural self-confidence and self-improvement. Only by thinking rationally about the inheritance, borrow-in, development, and promotion of culture can we grasp the essence of sticking to the stand of Chinese culture. To inherit the traditional culture, we should combine the new practice with the requirements of the times and take its essence while discarding its dross. The key to learning from foreign cultures is to give priority to ourselves and use them for our purposes. We can not swallow it all down and blindly use it. To develop socialist culture, we should, on the one hand, respect the national cultural tradition and on the other hand, constantly innovate and create a new culture. To carry forward Chinese culture, we need to meet the people’s growing spiritual and cultural demands internally and strengthen the influence of the spread of Chinese civilization, promoting Chinese culture to the world.     

论党在过渡时期的文化政策

党在过渡时期的文化政策 ,对解放精神生产力 ,促进中国文化的发展和繁荣 ;对变革文化制度 ,推动半殖民地半封建文化向有中国特色社会主义文化的变革 ;对转换文化结构 ,推进传统文化现代化 ,都发挥了巨大的作用。同时 ,这些文化政策也存在一些缺陷。