宜春鄱官节的源流与原因

鄱官是被奉为田神、田祖、渔神、灾害神的地方神;鄱官节,又称鄱官日或是婆观日,是一个流传于宜春城乡地区很古老的民俗。主要分布在江西省部分地市以及湖南、贵州等地。宜春鄱官节的风俗习惯主要有：敬鄱官、晒家底、吃新等。宜春地区鄱官节出现的时期有人考证为五代十国时期;作为水神出现的时间至迟不晚于汉代;作为灾害神出现的时间在先秦。鄱官节及风俗产生的原因,主要有社会经济文化发展水平,对土地的生殖能力的崇拜,气候因素,相近风俗的归并等。民俗作为一种独特的文化系统,在长期的发展过程中不断传承,不断变异是它的特点。在这个风俗中,有的习惯消失了,有的还继续流传着,呈现纷繁的景象。     

杜琪峰电影主题印象

本文通过对杜琪峰代表性影片的分析,发现命运无常的宿命观是其电影主题的核心．正因为有此思想的统领,使杜琪峰的电影在文本和视听语言上逐步具备了独特的个人特色．本文试图对具有明显个人风格烙印的主题所作的全面解读,希望能为研究回归后香港本土电影的发展变化提供有益的材料支持。     

传统与现代的桥梁——以“博多祇园山笠行事”看日本的节祭与传承

＂博多祇园山笠行事＂是日本福冈夏季祭典的代表,更被国家指定为重要无形民俗文化财。这个民俗事项在769年的历史传承中,有赖于日本政府、地方组织、普通民众的积极参与和保护。＂博多祇园山笠行事＂同时也在当代日本人的生活中发挥着极其重要的作用。     

中国武术节与中国地域武术的共生及协同发展研究

运用文献研究法等,从共生理论视角,分析中国武术节与中国地域武术的共生关系及协同发展路径。在当前举办的中国武术节中,存在3个共生单元:武术节、主办方与地域武术,这三者之间形成了3种不同的共生关系。其中:中国武术节与主办方、中国武术节与中国地域武术形成了"间歇共生组织"和"对称互惠共生行为";而中国地域武术与主办方则形成了"间歇共生组织"和"非对称互惠共生行为"。要实现中国武术节与中国地域武术之间的协同发展,需加强中国武术节节庆制度建设;深化中国武术节与中国地域武术的关联;促进中国地域武术的传承与发展。     

Social inclusivity,cultural diversity and online film consumption

It has been argued that the circulation of film online is a “democratising process”, evident in the breadth and depth of international film now available online, and in the greater ease of access to this content for audiences across the world. This is seen by some to present greater commercial opportunities for film-making from countries marginalised by previous distribution networks, and to foster a more globally diverse and inclusive film-viewing culture, with particular benefits for diasporic populations. Others, however, have pointed to the way in which audiences’ engagement with film online may be constrained by the economics and technology of online distribution and cultural competencies rooted in social stratification. These factors may limit how and what audiences watch, extending beyond issues of physical access to those of cultural access. As such, they raise questions regarding the demographic composition of the audience for online methods of film distribution and different types of international film. We lack sufficient understanding of these issues, however, due to the limited emphasis upon socio-demographic variables in existing academic research into online film consumption, and the limited consideration of particular film content in relevant market research. This article uses original audience research to interrogate the extent to which online distribution is able to connect audiences to a diversity of international film in comparison to other methods of distribution. It also considers some of the socio-demographic characteristics of the audiences for different methods of distribution and types of international film. In doing so, the article grants us a clearer understanding of the degree to which online film distribution fosters diversity and inclusivity through the connections it facilitates between audiences and content.     

English education in the Indian multi-lingual classroom

In Britain, film studies came on the agenda in the 1970s, when it served as a terrain for the formulation of a critical understanding of how cinema functioned within the broader context of industrial capitalism and the nexus between that and the reshaping of people's habits and lives. However, during that decade, a different agenda was also at work, which, from the early 1980s, began to receive support from neo‐liberal ‘free‐market’ ideologues. Over a period of 30 years, the overall direction of the inquiry into cinema, now firmly sealed into institutional networks, has become such that the critical language of ‘film theory’ has been hollowed out and the industrial agenda of British national television and cinema wrapped around it. Today, with the opening of film studies departments across Asia, the question is not whether outside Britain the language of film studies will became available for instrumentalization by the forces of an expanding Euro‐American capital, but how it will do so. This paper argues that the recovery of film from the bureaucratization of its study and its rediscovery as one of the modalities of modernization require both a framework of analysis that is fully conscious of its own historicity and critical role, and a new topography of cinema.     

新疆“那达慕”草原节少数民族传统体育开展现状调查研究

“那达慕”是勤劳勇敢的蒙古民族人民在千百年的历史发展过程中逐渐形成、发展并传承至今的娱乐、体育、文化相结合的盛会。新疆蒙古族聚居的博尔塔拉蒙古族自治州将“那达慕”进行了很好的传承和发展,并成为盛大的民族节日,每年定期开展。如今大会在开设原有骑马、射箭、摔跤三项技艺的基础上增设了更多的少数民族传统体育项目,吸引更多民族参与,成为少数民族传统体育项目传承和发展的特殊载体。     

对学校武术教育理念的再认识

教育是培养人的一种社会活动,也是文化传播的主要途径。武术作为极具东方特色的人体活动,全息映射了中国传统文化。在当前的全球化文化竞争格局中,把武术的认识提升到文化的高度,充分展示其所具有的文化内涵、文化魅力和文化价值,是当代学校武术教育义不容辞的责任。文章立足学校武术教育的现状,从文化学和教育学的视角对学校武术教育的理念进行全方位的审视,探寻合理的学校武术教育理念。     

未成年人的读书盛宴——浙江省未成年人读书节实况

以2005年首届、2006年第二届、2007年第三届“浙江省未成年人读书节”为例,介绍了读书节策划的背景、活动开展的实况以及后续展望。     

对国家法定节假日调整的文化思考

公众对改革现行假日制度的呼吁,受到了政府的高度重视。中国国务院关于修改《全国年节及纪念日放假办法》的决定,已经在2007年12月7日国务院第198次常务会议通过,将从2008年1月1日起施行。从今年春节的黄金周开始调整,将三大黄金周的假期分摊到具有典型意义的中国传统节日上,例如:清明、端午、中秋等,重要的民族传统节日将被纳入法定假日,并且完善了带薪休假制。在此,通过对国家法定节假日调整的原因和四大民族传统节日内涵的分析,更加深刻地理解四大民族传统节日调整为法定假日的重大现实意义。