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2006年初,流行于网络的《一个馒头引发的案件》短片使得“恶搞”成为一个流行语汇和行为,再加上网络上的诸如“芙蓉姐姐”“、猥琐男”等现象,这一切令众多的“老一辈”迷惑不解。有人捧腹大笑,有人担忧,有人愤怒。其实,这意味着一个“恶搞”时代的到来。如何看待“恶搞”文化,如何在这个“恶搞”时代对学生进行媒介素养教育,这是研究者和实践者们面对的一个新课题。一“恶搞”文化可以用几个关键词来表征:无厘头、戏仿、ACG、网络。①其一,无厘头。无厘头原是广东佛山等地的一句俗话,意思是一个人做事、说话都令人难以理解,无中心,其语言… 相似文献
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曾一果 《浙江传媒学院学报》2012,(3):7-12
各种恶搞的文字、图片和视频在新媒体上流行,这些恶搞文化不仅仅是青年人的一种消遣、娱乐和文化表达方式,而且青年们也通过恶搞的另类方式介入现实和参与社会建构,表达亚文化群体的社会诉求,推动社会革新,但是同时也要警惕恶搞所造成的话语狂欢和话语暴力。 相似文献
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本文通过早期恶搞现象与当下恶搞现象的对比,从文化角度分析恶搞文化的现实走向。认为,恶搞文化在恶搞主体、客体、恶搞方式等方面都发生了明显变化,这种变化的现实路径为：前期发展阶段,边缘文化为了靠近主流文化采取迂回的方式颠覆主流文化;当下发展阶段,边缘文化突破主流文化的限制表现出对主流文化的消解和主流文化局部自身的瓦解。 相似文献
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2016年的春节联欢晚会吉祥物"康康"从诞生之日起就因为其不讨喜的3D版造型,而被众多网友吐槽、恶搞。从恶搞吉祥物"康康"已经演变成了"红绿灯版康康"、"表情包版康康"、"美少女版康康"等等,然而在春节联欢晚会的当天,"康康"并没有按照原计划登上春晚舞台。这是否就象征着主流文化向青年恶搞文化的妥协?本文将要研究的主要内容是以青年人为代表的恶搞文化的起源、界定、表现手法、形成原因以及恶搞文化的现实意义。 相似文献
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网络恶搞:"狂欢"背后的后现代陷阱 总被引：1，自引：1，他引：0
网络恶搞文化的审美特征和文艺理论家巴赫金对中世纪狂欢节的论述存在着有趣的类似,但是不加思辨的简单类比往往会遮蔽本体和喻体间的本质不同.一方面,要以当代中国的历史语境和媒介环境为背景来理解网络恶搞文化;一方面需要抓住巴赫金笔下的狂欢节精神的本质--"永恒辩证".恶搞文化在本质上不同于狂欢节精神,而更接近后现代文化.值得警... 相似文献
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"恶搞"文化是近年来流行的次文化,对于成人,它的娱乐作用我们不置可否。但对于尚未形成正确审美的青少年却是一种荼毒。本文在分析为什么"恶搞"文化比主流文化更引人入胜的基础上,提出利用教育技术在教学认知、交往及游戏过程中融入视觉文化元素的策略,使得青少年引发对主流文化和中国传统文化的热爱,从而逐步形成高品质的审美品位,提升整个民族的素质。 相似文献
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“改革开放一代”老年人成长于我国历史性的转折时期,是第一代整体上浸润和认同流行文化的老年群体。在分析“改革开放一代”特征的基础上,提出要将流行文化作为公共图书馆老年阅读推广工作的基本要素,并阐述了“当代大众文学”“当代审美精神”“书模展演”等老年阅读推广工作的几种具体实现形式,目的是更好促进“改革开放一代”老年读者的阅读发展、文化发展、生命发展,积极建立适应老龄社会要求的现代文化模态。 相似文献
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Various studies report that cultural journalism increasingly focuses on service and entertainment instead of serious arts coverage. The press prioritizes popular culture over traditional high arts to a growing extent. However, this shift in journalistic attention does not necessarily signify a straightforward decline in aesthetic standards, as popular cultural forms like film have developed along the lines of high art principles in the past decades. This article charts trends in American, Dutch, French, and German film journalism between 1955 and 2005. It demonstrates that coverage is typified by a serious aesthetic approach from the 1970s onwards. The principles of art are seen to steer journalists’ attention to an important degree: the review remains the predominant journalistic genre, and newspapers devote more attention to films by prestigious directors than strictly commercial moviemakers. As such, film’s prominence in the press does not seem to indicate a decline in serious cultural journalism but rather a revaluation of a popular cultural form. 相似文献
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《Communication monographs》2012,79(4):215-228
The rhetorical foundations of social change may be found, not only in polemical discourse but in popular literary discourse as well. A case in point is that of the concept of the evolutionary sublime, an amalgam of the rhetorical/aesthetic theory of the sublime and scientific evolutionary theory, which had significant implications for personal morality and social policy. This reservoir of concepts was transmitted to its readership, the American middle class of the nineteenth century, through the popular literature of natural history; it subsequently served as a basis for the persuasive arguments of the conservation movement. This study traces the emergence of rhetorical argument from bases in popular literary and intellectual culture. 相似文献
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Helene Shugart Catherine Egley Waggoner D. Lynn O'Brien Hallstein 《Critical Studies in Media Communication》2013,30(2):194-210
In this essay, we explore how sensibilities of third-wave feminism are appropriated by and in the context of postmodern media such that they are commodified, reinscribed, and sold to audiences in an hegemonic fashion. To this end, we analyze gendered representations of women located at various mediated sites of popular culture in whom gender is conspicuous and primary: Alanis Morissette, Kate Moss, and Ally McBeal. We argue that, in each case, the appropriation of third-wave feminist tenets is accomplished via a postmodern aesthetic code of juxtaposition that serves to recontextualize and reinscribe those sensibilities in a way that ultimately functions to reify dominant patriarchal codes and discourses. 相似文献
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图书馆空间的审美化与阅读环境设计 总被引：3，自引：2，他引：3
人类在构建知识社会的同时,也需要构建审美社会。图书馆在认知文化与审美文化之间具有纽带和桥梁作用。图书馆能够推动读者读书生活的审美化,促进知识社会与审美社会的融合,构建真正和谐美好的社会。 相似文献
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Jingsi Wu 《The Communication Review》2013,16(1):46-67
In mapping out the structures of representation surrounding a popular talent show in China, this study supports the idea that aesthetic evaluations and discussions more often than not extend into areas of broader concerns. By discussing a popular entertainment program, cultural critics have helped nurture public spheres in which civic issues can be enthusiastically and creatively talked about. The aesthetic public sphere essentially provides an extension of the formal Habermasian public sphere, thus suggesting a more significant civic role for entertainment programs. 相似文献
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时尚是一种个体行为,更是一种社会行为,它在实际意义上表现为一种大众审美主义。对西美尔时尚的哲学解读,也许可以为我们提供一把认识现代性的钥匙。时尚作为一种现代审美文化现象,呈现现在之感,为现代个体提供一种审美、救赎之途,尽管那也许只是一种乌托邦式的审美理想。 相似文献
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《Qualitative Research Reports in Communication》2013,14(1):92-99
This study explores connections between popular culture and family interaction. Multiadic interview data were collected from families who enacted purity pledges. Using contrapuntal analysis, results indicate how competing familial discourses about popular culture serve as both centrifugal and centripetal forces. Fathers rejected many sexual values in popular culture texts, but they also appreciated that popular culture makes purity rings intelligible to others. Mothers expressed frustration at portrayals of teenage pregnancy on television. Children indicated that their parents did not understand how they saw popular culture, in competition with the aforementioned parental discourses, but appreciated that their parents cared. They also articulated parental disapproval of a current generation's popular culture choices as ongoing ritual, thus allowing the competing discourses to operate in a centripetal fashion. Overall, it is apparent that distal popular culture discourses inform proximal, constitutive family discourses about sex and sexuality. 相似文献
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中国纸马文化作为非物质文化遗产,历经千年,融中国传统信仰观念、民俗文化与艺术创造为一体,成为中国木版画文化遗产中丰富而复杂的类别。纸马多见诸于民间,俗信所用,产地颇多,其艺术审美可谓是殊有稚气、蔚成大观。纸马不仅具有拙趣的艺术特征,更具有重要的尊崇功用、教育功用、审美功用的文化价值。新时代国际视野下由于艺术领域的拓展纸马艺术符号有着更广阔的传承应用与流播空间。 相似文献