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Sacred painting in post-World War II Bali: Tradition in transition.

机译:巴厘岛第二次世界大战后的神圣绘画:传统转型。

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摘要

Since before World War II traditional sacred paintings for family and village temples have been produced in many parts of Bali outside the village of Kamasan, the source of virtually all traditional Balinese paintings in museum collections. Yet non-Kamasan paintings have received scant attention in the academic literature.; Based on sacred narrative, sacred painting shows a fundamental relationship to wayang (the shadow theater). Both are manifestations of a communal vision. The painters' two most important esthetic criteria are skilled craftsmanship and fidelity to a wayang ideal. In both wayang and paintings, only two parties are present in any one scene. In wayang, the "good" (superior) party is always on the audience's left; in paintings the orientation varies locally. Wayang puppets from north Bali are recognizably different from those of the south; paintings show corresponding differences. Within these two regions, local and sometimes individual painting styles can be identified.; Sacred painting, like Balinese temple sculpture, wayang, dance and music, is a living, vibrant folk art. Exposure of traditional painters and their clients to modern media and school art classes has made realistic anatomy, perspective and scenery---all departures from the traditional wayang canon---commonplace in sacred painting. Modern materials---oil-base paints, plywood, glass---have been used for decades by traditional painters throughout Bali, except in Kamasan, where 90% of production, including sundry decorated souvenir objects as well as paintings, now goes to the tourist market. Kamasan paintings, produced with the old technology in the style once dominant in south Bali, are now seldom seen in temples outside Kamasan, but ubiquitous in shops and hotels catering to tourists.; Unlike the commercial paintings for which Bali is famous, sacred paintings, once they are dedicated in a temple, are believed to possess spiritual power. Yet they are not preserved as "works of art," but are regarded as craft products made for a specific purpose, and expected to wear out in time.
机译:自第二次世界大战以来,巴厘岛的Kamasan村外的许多地方都为家庭和乡村寺庙制作了传统的神圣绘画,而事实上,这些藏品都是博物馆收藏的所有传统巴厘岛绘画的来源。然而,非卡马山画在学术文献中却很少受到关注。基于神圣的叙事,神圣的绘画表现出与Wayang(皮影剧院)的基本关系。两者都是共同愿景的体现。画家的两个最重要的审美标准是熟练的工艺和对Wayang理想的忠诚。在Wayang和绘画中,任何一个场景中只有两个聚会。在Wayang中,“好”(上级)政党总是在听众的左边。在绘画中,方向因地而异。 Bali里北部的Wayang木偶与南方的木偶明显不同。绘画表现出相应的差异。在这两个区域内,可以确定局部的,有时是个别的绘画风格。像巴厘岛的庙宇雕塑,哇扬,舞蹈和音乐一样,神圣的绘画是一种生动活泼的民间艺术。传统画家及其客户接触现代媒体和学校美术课已经使现实的解剖,视角和风景-完全脱离了传统的Wayang教规-在神圣绘画中很常见。巴厘岛各地的传统画家使用现代材料-油基涂料,胶合板和玻璃-已有数十年的历史了,除了Kamasan,该地区90%的产品(包括各种装饰的纪念品和绘画)都用于旅游市场。 Kamasan绘画采用旧技术制作而成,其风格一度曾经在巴厘岛南部占主导地位,现在很少在Kamasan以外的寺庙中看到,但在为游客提供服务的商店和酒店中无处不在。与巴厘岛著名的商业绘画不同,神圣的绘画一旦奉献在寺庙中,便被认为具有精神力量。然而,它们并没有保存为“艺术品”,而是被视为为特定目的而制作的工艺品,并且预计会随着时间的流逝而磨损。

著录项

  • 作者

    Cooper, Thomas Lee.;

  • 作者单位

    University of California, Berkeley.;

  • 授予单位 University of California, Berkeley.;
  • 学科 Literature Asian.; Anthropology Cultural.; Art History.
  • 学位 Ph.D.
  • 年度 2000
  • 页码 518 p.
  • 总页数 518
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 人类学;艺术史、艺术思想史;
  • 关键词

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