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Public Sculptures As An Informal Educational Tool Towards Local Society

机译:公共雕塑作为当地社会的非正式教育工具

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Modernisation and rapid growth of buildings in the city of Kuala Lumpur has open up the chance for public sculptures to grow in parallel with the growth of other buildings. Public sculptures in the heart of Kuala Lumpur could be the icon of the city and also for Malaysia. Public sculptures not only improve physical growth but also could be a tool to spread positive values to the people. A research has been conducted with 50 public sculptures throughout KL City Centre as the main sample. The research was conducted in a qualitative manner in which two methods were being used, observation and content analysis. Two theories were being used when it was conducted which were Practical Art Criticism Theory by Edmund Burke Feldman (1994) Rosalind Ragans (2000) and Iconology Theory by Erwin Pansfoky (1939). There were a couple of results obtained, first, there were two categories of public sculptures were identified according to their style which were realistic public sculptures and also abstract public sculptures. Almost all of the public sculptures identified were all realistic designs which were crafted between 1920s to 1960s especially from foreign sculpturers. National Culture Congress 1971 and Convention Akar-Akar Pribumi became the pioneer for the sculpturers to produce abstract sculptures with local identity physically and its content. Second, public sculptures have become a symbol of the modernisation of Kuala Lumpur. Third, public sculptures in Kuala Lumpur display traditional objects in its craft. Fourth, symbols crafted are displaying positive values towards the growth of the country. Fifth, abstract sculptures give an impression of the modern buildings surrounding it besides implicating that the religion of Islam prohibits crafts that resemble living creatures. Remarkably, the awareness of empty public spaces should be filled with public sculptures are increasing staggeringly, involvement of the government as well as private sectors are creating more compelling opportunities for public sculptures to grow in Malaysia. Malaysians should be proud of the public sculptures that bring positive values, and shows Islamic and local identity.
机译:吉隆坡市建筑的现代化和快速增长已经开辟了公共雕塑的机会,与其他建筑的增长平行发展。 Kuala Lumpur的中心的公共雕塑可能是该市的图标,也可以为马来西亚。公共雕塑不仅改善了物理增长,而且可能是将积极价值传播给人民的工具。在KL市中心的50个公共雕塑作为主要样本进行了一项研究。该研究以定性的方式进行,其中使用两种方法,观察和含量分析。当被埃德蒙布克(1994)埃尔沃·潘福克(1939年)(1939年)进行了两次由Edmund Burke Feldman(1994)和ICONOLOGY理论进行了两种理论,这些理论被使用。有几种结果获得了一系列结果,首先有两类公共雕塑是根据自己的风格确定的,这是现实的公共雕塑以及抽象的公共雕塑。几乎所有被确定的公共雕塑都是所有现实设计,这些设计都在20世纪20年代到20世纪60年代,特别是来自外国雕塑家。国家文化大会1971年1971年和公约Akar-Akar Pribumi成为雕塑家的先驱,以便物理上具有本地身份的抽象雕塑及其内容。其次,公共雕塑已成为吉隆坡现代化的象征。第三,吉隆坡的公共雕塑在其工艺中展示了传统物体。第四,制作的符号正在展示朝向国家增长的积极价值。第五,除了暗示伊斯兰教的宗教禁止工艺,禁止伊斯兰教的宗教,给人一种鲜明的雕塑给人一种印象。值得注意的是,公共场所的意识应充满公共雕塑,令人惊讶地增加,政府的参与以及私营部门正在为公共雕塑创造更引人注目的机会,以便在马来西亚增长。马来西亚人应该为带来积极价值观的公共雕塑感到自豪,并显示伊斯兰和地方身份。

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