共查询到19条相似文献,搜索用时 62 毫秒
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春节将至,"旅游"又成热词。在中国,不少地方有演艺秀,其中最具历史的是《宋城千古情》。有人统计,《宋城千古情》已经是世界上表演场次最多的文化演出,有人拿它与拉斯维加斯"O"秀、巴黎"红磨坊"相提并论,并称为"世界三大名秀"。然而有多少人知道,如今知名的演艺秀"千古情"系列以及"印象"系列,与《宋城千古情》一脉同源或有发蒙启迪之功? 相似文献
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生态文化,其实中国古已有之。历代丈人雅士大都寄情山水咏花颂草,把山川草木活灵活现地克隆到诗书画里,并赋之以人的精神气质。最受名人雅士青睐的树木,除了被称为"岁寒三友"的松、竹、梅外,便是柳树了。如果说松的风格是坚强,竹的风格是谦虚,构的风格是贞洁,那么,柳的风格便是柔弱了。柳树那纤弱婀娜的身姿、柔软飘逸的枝条,酷似亭亭玉立、秀发飘逸的女子,给风流才子以无尽的遐想,又转而将美女的秀眉称为"柳眉",将美女的身腰称为"柳腰"。其实,看似柔弱的柳树却具有顽强的生命力,所谓"有心栽花花不发,无心插柳柳成荫",柳树是适应性很强、极易扦插成活的树种。 相似文献
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春节联欢晚会,简称春晚。自从上世纪80年代开始,电视转播的春节晚会,逐渐成为中国人春节期间生活的一个组成部分,因此我们将此称之为新的民俗文化。为什么这样说呢?第一,电视里的春节联欢晚会是一种新的春节守夜形式。人们已经改变过去的一家人在一起吃花生、剥瓜子的习俗,而增加新的守夜内容,那就是收看中央电视台的春节联欢晚会。 相似文献
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春节历史悠久,源远流长,是中国老百姓心中最为重要的节日之一。传承春节文化在促进家庭成员之间的感情发展、发扬中华民族优秀传统美德、塑造中国的国家形象等方面有重要意义。然而近年来,由于人口流动、外来文化及人们思想观念的转变等原因,春节文化出现了被淡化的现象。新时代,传承和发扬春节文化需要全社会坚持正确的价值导向,新闻部门充分发挥宣传和舆论导向的作用,让更多的人了解春节相关的知识;学校要充分发挥教育的作用,通过各种不同的形式将春节文化融入课堂中;家庭教育也不容忽视,发扬春节文化离不开父母的引导作用。 相似文献
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本文展现一些虽然没有到过中国,但却十分推崇中国文化,渴望与中国进行交流的世界文化名人邮票。他们之中就有以中国事和物为背景,创作出具有浓郁中国韵味的作品,被外国邮政作为中国题材而印进了邮票。同时,在中外文化交流中,还涌现出一批以研究中国、传播中国文化为己任的汉学家。他们的面容,也在中国澳门、香港的邮票上亮相。 相似文献
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我的手头珍藏着四张照片,照片上是几位文化大家的“书窝”。第一张照片是1990年在冰心先生府上拍的。1951年秋,成名于五四新文学的冰心与丈夫吴文藻先生,以赴美耶鲁大学任教需要转道香港做些准备为由,辗转回到北京。和所有爱国的知识分子一样,冰心全身心投入了新中国的建设, 相似文献
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传统对外观念对晚清外交产生了重要的作用和影响。中国古代没有近代外交观念,实施的是所谓羁縻之道,其"羁縻勿绝"观念成了清政府议抚求和的直接理由,并融入到条约关系之中。历代王朝的"怀柔远人"和"一视同仁"观念,将与他国交往视为单向赐予,在晚清便利了列强向中国进行勒索,且得以均沾他国所攫取的各种特权。"因俗而治"和"不治治之"的观念和方针,对清政府让弃主权产生了深刻影响,且在涉及朝贡关系的交涉中也处于被动,但其中蕴有尊重他国主权的要素。春秋时期产生的"要盟无质"或"要盟不信"观念,在列强以武力强迫中国订立不平等约的背景下,自然而然地转为本能的抵拒,并留下了具有某种价值的思想资源。其他如天朝观念等亦产生重要影响。传统对外观念虽有消极的一面,但含有构建和谐国际社会的积极因素。 相似文献
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Nadezhda Sotirova 《Journal of International and Intercultural Communication》2018,11(4):304-323
This study examined the term oplakvane in Bulgarian discourse. It refers to a communication practice – similar to complaining – and a range of associated cultural meanings for ways to construct a socio-economic and political reality. Data for this study included naturally occurring talk recorded during social events, interview responses from 50 participants, and a range of media postings from newspapers and online sources. These were examined through the lens of ethnography of communication and studies of terms for talk. By examining the term's context, potency, use, messages, meanings, and enactments, a larger cultural landscape is made available, illustrating how oplakvane not only describes negative talk, but references a communication ritual that serves to: (1) release the frustrations of everyday life, (2) celebrate and reinforce feelings of fate and despair, and (3) identify and locate a national Bulgarian character. 相似文献
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Daniel Fisher 《Culture, Theory & Critique》2013,54(3):372-393
In the first decade of the twenty-first century, a number of Indigenous radio stations around Australia began to use digital programming and digital music libraries, at times pre-programming their broadcast signal days in advance through various forms of digital audio workstation (DAW). This shift initially caused both celebration and concern, and occasioned reflection by many producers on how radio ought to work and sound. For some producers the shift to digital pre-programming seemed a threat to the intimate address that Aboriginal radio entailed. On the other hand, some of these same producers began to re-imagine the audience to which such indigenous media might now aspire and to celebrate the sheer quantity of Aboriginal programming that a smaller number of producers could now produce. In challenging radio's naturalised ‘liveness’ for Aboriginal radio producers this oscillation suggests a distinct media ideology (Gershon 2010a), a sense of what radio media ought to accomplish, that draws together forms of intimate address and public abstraction. In my analysis I re-imagine John Durham Peters' heuristic dichotomy of dialogue and dissemination as a tension between intimacy and self-abstraction in order to suggest how radio as ‘new media’ continues to animate some longstanding dynamics of Aboriginal cultural production. 相似文献
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Robert J. Razzante 《Journal of International and Intercultural Communication》2018,11(4):339-357
Administrators of color in predominantly White institutions (PWI) navigate from dual positions of privilege and marginalization. Within PWIs, administrators of color experience marginalization in terms of their racial/ethnic makeup. Specifically focusing on the administrative level, 95.8% of executive provosts and 86.2% of deans of academic colleges are White. At the faculty level, nearly 10% of full professors are people of color. However, even with such exclusionary practices, 87.7% of chief diversity officers are racial minorities. The current study seeks to understand how highly educated administrators of color work for diversity, inclusion, and equity initiatives while navigating from their dual positions of marginalization and privilege. Using the theoretical lenses of co-cultural theory, dominant group theory, and intersectionality, the study seeks to understand how privilege and marginalization ebbs and flows depending on particular contexts. Findings indicate that optimizing privilege through co-cultural praxis and impeding through mentoring are two common strategies used by administrators of color. 相似文献