中国当代水彩画的视觉呈现

水彩画从传入中国以来,迅速获得了中国画家的喜爱,在长期的发展中,受到中国传统文化与民族精神的影响吧,逐渐形成了独特的面貌。水彩画与其他画种互相融合发展,在整体的视觉呈现上呈百花齐放的局面,这种融合现象以及水彩画的价值体现及发展正是我们需要探讨的。     

浅析视觉元素在园林景观设计中的应用

园林景观作为我国特色建筑文化艺术的重要组成,视觉元素的融入可以凸显园林景观设计的整体效果。在园林景观设计产业的现代发展中,视觉元素的融入可以体现地域文化特色。本文分析了视觉元素在园林景观设计中的应用,以期为园林景观设计提供视觉元素方面的借鉴。     

春联在视觉文化时代的发展与变迁——印刷春联

"视觉文化时代"也称"视听时代"、"视图时代",是指20世纪中后期,电视作为大众传播媒介普及以来,人类以大量图像符号获取信息的时代。我们注意到,在科学技术日益发达的今天,春联无论是在内容上还是在形式上都发生了巨大的变化。在视觉文化时代,新兴的印刷春联正以势不可挡之势横扫春联市场,它的利弊如何,它将怎样传承和发展传统文化,具有重要的研究意义。     

浅析广告视觉文化对当代大学生的影响

广告的视觉信息,可以表现产品的图形和图像的真实信息,通过美化或者用比较美感的形式呈现出来,并且能很好的说明产品的真实信息,并且感染受众,具有很强的说服的功能。大学生最为新时代的一个独立的群体,在当代社会中的地位是不可动摇的,那么视觉文化对于当代的大学生会产生怎样的影响呢。本文主要从平面设计关于广告视觉文化方面进行了思考,在阅读了大量的国内外文献基础上,着重研究了视觉文化对于大学生在思想方面的影响。目的就在于充分利用视觉文化带给大学生思想方面的影响来为未来平面设计领域开拓新路。希望对大学生进入工作岗位起到一定的积极指导作用。     

读图时代的视觉文化及其社会影响

读图时代已经来临,人们通过视听感知和理解世界,对"视"的依赖和强调前所未有。但在影像情境中人们眼见的未必为实,影像传播存在着对现实的错误再现。视觉文化传播对社会产生了深刻影响,由视觉文化主宰的"奇观社会"正在逐步形成,但人们不能被图像所奴役,要对视觉文化对社会产生的正、负影响有清醒的认识。     

广西壮族民间艺术色彩视觉符号分析

广西壮族民间艺术的源远流长、璀璨多姿,在不断传承中积淀,形成了独特的色彩视觉符号,彰显出广西壮族民间艺术个性鲜明的色彩审美特征。色彩视觉符号的形成过程是壮族人民依靠自己的色彩感觉在自然界中肯定自身的过程,有着丰富的象征性,反映着广西壮族的文化观念和审美情趣。     

海洋文化记忆的建构与传承:国家海洋博物馆文化展示的视觉逻辑

国家海洋博物馆以一种双重视觉性展现了海洋文化特色,形塑了观众对海洋的认识,体现了人与海洋的互动,并帮助海洋文明获得了现代语义上的连续性.国家海洋博物馆的文化展示以展品陈列、情境塑造和参与式设计实现了公众对海洋知识与文化记忆的保存与再生产,在视觉建构上推动了个人与群体、真实与想象、文化与历史的多重对话.这种展示通过保存真...     

全球时代敦煌文化艺术资源视觉转化问题论略

在全球化、信息化的影响下,文化正进入全新的视觉文化时代。在这样的时代背景下,各个民族的传统文化都面临要么湮灭不见要么以视觉形式再生的生存状态。敦煌艺术作为中华文明的瑰宝,以1979年《丝路花雨》为肇始,从最初的无意识到现在有意打造,在视觉文化领域全面再生。视觉化问题必将成为敦煌艺术研究领域中一个重要命题。只有通过案例分析与理论梳理,才能对这一现象和命题进行更深刻的洞察与理解。     

人文地理学的“视觉”研究进展与启示

随着近年来人文地理学的"文化转向"和西方人文社会科学对于视觉的社会文化构建的高涨热情,丰富而庞杂的视觉影像和人们的"观看之道"逐步为西方人文地理学界所关注。学者开始关注不同的社会行为主体如何通过不同的视觉影像可视化表征地理实体,"视觉"成为塑造和重构空间和生产地方想象、认同和社会关系的重要手段;同时,视觉物质又为涉及人类主观实践、展演和生产技术的重要之物,视觉物品在人们涉身的空间政治、日常物质接触和情感中又可催生非常广泛的社会文化意义。本文通过对人文地理学,特别是西方人文地理学界对于"视觉"问题的广泛关注和多样的介入方法进行梳理,以期展现充满文化、社会、政治乃至经济内涵的"视觉"地理问题发展脉络及其独特意义,也为国内社会文化地理学开拓新的研究视野。     

基于新媒体视域下对视觉传达设计的影响

随着社会的高速发展的时代下,给我们的生活也带了日新月异的变化,移动互联网的进去,使得我们在网上就能了解更多的信息,也给我们的生活和学习工作带来了很多便捷,这也对于我们的视觉传达设计带来了影响,因为视觉传达设计,更多的是用利用图形和符号向大众传递的信息的,这对于现在传播的媒介的增加,也给视觉传达设计带来了新机遇与挑战。     

沈从文小说文化底蕴的多重探索

作家的创作往往受到其民族传统文化和其生活环境、生活经历的影响。沈从文作为中国现代文学史上一位特立独行、别具个性的小说大师,以《边城》为中心,构筑了一个独特、美丽、神秘的“湘西世界”。在沈从文的“湘西世界”里,我们可以深刻地感受到传统文化中的湖湘楚巫文化、道家文化和湘西民俗文化的影响。同时,沈从文的小说也显现着作家对这些文化的独特理解和感悟。     

胡适关于中国近代文化转型的几个重要观念

在令大多数中国人长期困惑的中西文化的关系问题上,胡适化与看来同自己的固有文化大不相同的现代世界新文化泰然相处,并怎样以最有效的方式吸收现代的新文化,使它能同我们的固有文化相一致、相协调和继续发展.胡适指出,各民族的文化本质上是有同一性的,是可以互相借鉴的.因此,不存在所谓东方文化是精神的,西方文化是物质的这种大分别.胡适又指出,历来各民族的文化交流的常态都是自由选择,各取所需.胡适还强调指出,任何文化都有其自身的"根本保守性",也就是所谓"文化本位".这个"文化本位"实际上就是那无数无数的人民.基于这样的认识,就能够以一种开放的文化观念来处理中国文化与世界新文化的关系,化解种种困惑,较好地解决近代文化转型中遇到的各种问题.     

评《街头文化：成都公共空间下层民众与地方政治》

该著打破了以往只研究精英而忽视下层民众的传统,转而以中国内陆城市成都作为研究对象,考察公共空间、下层民众、大众文化和地方政治的关系。以“街头文化”作为研究中心,展示街头出现的各种文化现象。用“叙事”的方法将读者引入到身临其境的境地,感受成都街头茶馆儿里的舒适与闲暇、街上小商小贩的叫卖声、街道两旁闲聊边织布的普通妇女,还有街上卖艺的热闹。     

Cultural Transmission Theory and the Archaeological Record: Providing Context to Understanding Variation and Temporal Changes in Material Culture

Cultural transmission (CT) is implicit in many explanations of culture change. Formal CT models were defined by anthropologists 30 years ago and have been a subject of active research in the social sciences in the ensuing years. Although increasing in popularity in recent years, CT has not seen extensive use in archaeological research, despite the quantitative rigor of many CT models and the ability to create testable hypotheses. Part of the reason for the slow adoption, we argue, has been the continuing focus on change in central tendency and mode in archaeology, instead of change in dispersion or variance. Yet archaeological research provides an excellent data source for exploring processes of CT. We review CT research in the anthropological sciences and outline the benefits and drawbacks of this theoretical framework for the study of material culture. We argue that CT can shed much light on our understandings of why material technology changes over time, including explanations of differential rates of change among different technologies. We further argue that transmission processes are greatly affected by the content, context, and mode of transmission and fundamentally structure variation in material culture. Including ideas from CT can provide greater context for explaining and understanding changes in the variation of artifacts over time. Finally, we outline what we feel should be the goals of CT research in archaeology in the coming years.     

Moral Injury as Inherent Political Critique: The Prophetic Possibilities of a New Term1

Moral injury is a term developed specifically to highlight the moral harm accrued by U.S. veterans during war, the salience of which seems to exceed the analytical range of terms such as “trauma.” Veterans can feel that they violated fundamental moral ideals, leaving some to feel they have lost the ability to be “good.” Moral injury as a term originally had an important political dimension, however, one that has been lost in a turn to a more clinical approach. I argue that the experience of moral injury can lend itself to potential, prophetic insights into the effects of one's culture on the wider world. Instead of seeing moral injury as a disorder in need of clinical treatment, it can be the basis of a religiously informed social ethic empowering veterans to engage the broader social conditions and policies that lead to war in the first place.     

丸山真男学术立论中的事实与想象--"原型论"与"日本主义"情结

丸山真男的学术研究,在揭示出“日本早期近代化的基础奠定于江户时代”这一重要事实的同时,也超事实超学理地扩张了他的想象,这种想象,集中体现在他所提出的“原型论”当中,由于该理论与“日本主义”之间存有内在,本质和必然的联系,而这种联系又直接与少数人根深蒂固的“中国文化蔑视论”互为表里,因此,提出并正确认识这一问题,相信将有助于加强21世纪中日两国深层次的学术交流。     

THE SHTETL—THE JEWISH SMALL TOWN IN EASTERN EUROPE

The Jewish town (shtetl) in Eastern Europe existed for hundreds of years as an unique cultural world, a world completely vanished since World War II. The large majority of the towns was small—90% being no larger than 5,000 people. The Jews of the shtetl did not live to feel the full extent of technological change because most of them, their settlements and their entire culture were razed by the flames of the war. In this study, an attempt is made to reconstruct the spatial structure of the shtetl and the arrangement of the elements by using the Core and Periphery Model.     

Multiply vulnerable populations: mobilising a politics of compassion from the ‘capacity to hurt’

This paper reflects on the concept of insecurity defined as ‘the capacity to hurt’. It begins by considering asylum seekers and refugees as hyper-precarious groups that have experienced bodily, material and psychological ‘hurt’ in the UK. At the same time, the paper considers how these hyper-precarious groups are perceived to have the capacity to hurt (bodily, materially, psychologically and spatially) the majority population. Having drawn out two understandings of the capacity to hurt—both the ability to be or feel hurt and the act of hurting others, we argue that a shared recognition of what it means to feel hurt (co-suffering or suffering together)—albeit to very different extremes and with very different consequences—and an understanding of the processes which drive this might be mobilised politically to challenge the act of hurting others. In doing so, we argue for a group politics of compassion to respond to increasingly insecure times.     

Globalised dreams,local constraints: migration and youth aspirations in an Indian regional town

Youth in India’s regional towns face a paradox: they are exposed to discourses of neoliberal globalisation through education and media, yet are unable to seize the benefits of globalisation, due to regional isolation. In this paper, we explore how aspirations of youth in India’s regional towns are influenced by their geographic marginalisation. Drawing on interviews and ethnographic fieldwork conducted in Darjeeling, a regional town in West Bengal, we demonstrate that regional youth feel disadvantaged in their access to middle-class jobs, modern education and lifestyles associated with neoliberal globalisation. Consequently, they express strong desires for ‘exposure,’ which can only be met through migration, particularly to India’s metropolitan cities. They are frustrated in their aspiration to migrate, however, as they feel constrained by the traditional family structure, discrimination in the larger cities and the uneven temporalities between regional towns and ‘global India.’ Their experiences highlight the geographically uneven effects of neoliberal globalisation.