世界文化遗产作为建成环境的意义——以苏州古典园林为例

以世界文化遗产中的苏州古典园林为例,综合使用非言语方法和象征方法分析其作为建成环境的意义,特别是与苏州古城空间环境相关的三种意义--在城市意象要素上的意义、在城市空间特色中的意义和体现中国画意的美学意义.在城市发展中对文化遗产的保护利用必须考虑到其作为建成环境意义的完整性和原真性保护.     

新时代民族文化馆传承民族文化的成效、问题及对策

民族文化馆是开展群众民族文化社会教育和传承民族文化的重要场所。通过对湖南XX民族文化馆苗绣培训进行考察,以ABC态度模型进行教育成效分析,发现民族文化馆传承民族文化有较大成效。学员通过培训,在认知方面认为自己提高了苗绣技法,增强了对苗族文化的了解;在情感方面对教学内容、教学方式和组织形式都表示比较满意,以学会苗绣为荣,但也提出了进一步完善的意见;在行为意向方面表现为愿意继续学习、弘扬并传承苗绣。结合观察与问卷调查发现,此次教育活动仍然存在一些问题,如苗绣培训课程内容不完善、教学方式过于传统、馆企合作机制未建立、共享意识未形成等。由此提出以下建议：融入苗族文化,增习苗绣图案;利用多媒体,加强交流与对比;合理安排培训时间,注重成效宣传;加强馆企合作,鼓励创业;搭建共享平台,促进资源共享。     

地方戏曲院团与高校联合培养人才模式探讨——以亳州二夹弦为考察中心

二夹弦流布于鲁、豫、皖地区,2008年正式被列入国家级非物质文化遗产名录,是极具地方特色和研究价值的稀见戏曲剧种.亳州市二夹弦剧团是全国唯一有能力组织完整演出的剧团,但也出现人才青黄不接的问题,该剧团探索了剧团与高校联合培养传承人的模式.在“非遗”视阈下进行研究,发现该培养模式具有学历培养、教育资源、官方支持的优势,也存在师资和专业课程短缺、评价体系不完善、演出机会少的问题,而稀见戏曲的传承人培养关键在于师资和专业,保持其活态传承离不开舞台演出和原生地的土壤.由此可见,现阶段院团与高校联合培养传承人的条件尚未成熟.     

高校新旧校区文脉断裂的景观缝合之策

为适应我国高等教育大众化,高校的新校区建设力度空前。但随着现代化新校区的建立,经过文化历史积淀的老校区与现代感强烈的新校区在育人环境上出现了文化断层。作为文脉载体的校区育人空间发生了改变,大学的文脉也因此而断裂,具体表现为高校新旧校区育人环境出现感官落差,在空间规模增大的同时,其文化底蕴与办学精神在育人环境中的存在感逐步减弱。从园林景观角度提出“景观缝合”理念,以景观为媒介沟通新旧校区间文化与精神之桥梁,探讨高校独特文脉的园林景观式修复路径具有重要的现实意义。     

From a Given to a Construct

The transition towards a cognitive and post-industrial economy has led to the emergence of new strategies of capture of the immanent productive capacities of the social forces. Heritage entities are subject to, and also participate in, processes by which common creativity and knowledge are being harnessed by novel forms of rent and control. The objective of this paper was to show that conceiving heritage as a common situated in specific contexts rather than as a universal essence can open up novel epistemological spheres of communication between different knowledge practices. Also, it can help bridge some ontological gaps among the various stakeholders in the arena of heritage, such as academics, managers, architects, local communities and market forces. This entails considering heritage as an emergent material and immaterial construction process involving many different agents. Currently, these processes tend towards the privatization of common values and the shattering of local communities. Normally, this situation entails a fundamental alienation between objects and subjects, and the reification of heritage. This paper suggests that considering heritage as a common could provide a different perspective to tackle this crucial problem. Accordingly, scholars should not only be bound to a critical discursive stance, but should also commit to ‘ontological politics’ that would situate them as mediators between the global hierarchies of value generated by heritage and the common productive potential of local communities.     

Book Reviews

Residents of the Isle of Man have long sought to retain close social, cultural and economic ties with Great Britain while simultaneously stressing their own distinctive national identity. The manner by which the Manx have commemorated their participation in the Second World War is indicative of this tension. This article argues that one means by which a distinctive Manx identity has been retained is by highlighting subtle differences from supposedly common experiences in British and Manx history through how they have been commemorated. Thus, in their treatment of the internment of ‘enemy aliens’ on the Isle of Man during the Second World War, Manx heritage sites and commemorative practices have incorporated an element of home front experience that is marginalized and deliberately ignored in the United Kingdom.     

论后申遗时代广西左江花山文化的传承与发展

广西左江花山岩画文化景观的申遗成功对花山文化的传承与发展产生了积极的影响，如知名度的提高、文化遗产保护工作的多元化、可用资源的增多等，但广西左江花山岩画文化景观申遗成功也带来了当地政府、当地民众、游客之间的利益纠纷。应该借助申遗成功的积极影响，采取扩大宣传范围、申请花山文化生态保护区、健全文化传承发展制度等措施以摆脱困境，更好地推动申遗成功后广西花山文化的传承与发展。     

Rewritten in stone: imperial heritage in the sacred place of the nation

ABSTRACT

This article examines the relationship between architectural transformations and the reshaping of memory in post-imperial urban space. It reflects on two forms of symbolic violence: first, iconoclastic acts of reshaping space to reflect national self-determination and moving away from empire, and second, acts that embody the recovery of imperial legacies. It analyzes the recent restoration of the Habsburg-built Alba Iulia citadel in the eve of Romania’s Centennial celebrations of the 1918 Alba Iulia assembly which proclaimed the unification of Transylvania with Romania. It interrogates the intentionality of architectural transformations and how this heritage project expresses the frictions between memory narratives centred on the nation and forms of imperial duress and nostalgia. It traces how the after-lives of empire materialize in the built environment, as they do in the attitudes and yearnings of the cultural elite. Moreover, it reflects on parallels between European post-imperial and Global South post-colonial nation-building.     

‘Look at What We Made’: communicating subcultural value on London’s Southbank

ABSTRACT

This article sets out key findings of an interdisciplinary Arts and Humanities Research Council (AHRC) funded project that uses Long Live Southbank’s (LLSB) successful campaign to retain London’s Southbank Undercroft for subcultural use – skateboarding, BMXing, graffiti art, etc. – as a case study to generate discussions about young people’s experiences and engagements with (sub)cultural heritage and political activism. At the heart of this inquiry is the perceived contradiction between the communicative practices of subcultures and social protest movements: the former typically understood to be internally oriented and marked by strong boundary maintenance, and the latter, to be successful, to be externally oriented to a diverse range of publics. In explaining the skaters/campaigner’s negotiation of this contradiction, we look to the inclusive and everyday concepts of ‘inhabitant knowledge’ [Ingold, T., 2000 Ingold, T., 2007. Lines: a brief history. London: Routledge.[Crossref] , [Google Scholar]. The perception of the environment: essays in livelihood, dwelling and skill. London: Routledge], ‘vernacular creativity’ [Burgess, J., 2009. Remediating vernacular creativity: photography and cultural citizenship in the Flickr photosharing network. In: T. Edensor, D. Leslie, S. Millington, and N. Rantisi, eds. Spaces of vernacular creativity: rethinking the cultural economy. London: Routledge, 116–126] and ‘affective intelligence’ [Van Zoonen, L., 2004. Imagining the fan democracy. European journal of communication, 19 (1), 39–52]. In eschewing the exclusionary and contestatory language of (post)subcultural and spatial theories, this article proposes new frameworks for thinking about the political nature of young people’s bodily knowledge and experiences, and the implications of this for the communication of (sub)cultural value.     

宗教非物质文化遗产在和谐社会构建中的积极作用

在非物质文化遗产概念深入人心的大潮下，有关宗教非物质文化遗产的作用也日益凸显。党的十六届四中全会提出要构建社会主义和谐社会，这不仅是中国社会发展的需要，也是中国社会进步的标志。同时，在和谐社会构建过程中，宗教非物质文化遗产所折射出的光芒，让我们不得不正视宗教非物质文化遗产的积极作用。