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ABSTRACT. The city of Amarillo, Texas, is unusual in that more than 5,000 art objects in the form of signs are displayed on individual properties. These signs represent a unique partnership between the public and a wealthy individual, Stanley Marsh 3, who subsidizes them. Through a field survey of 723 signs and a questionnaire mailed to 98 residents with signs in their yards, we explored use of the signs for communal and individual expression. The field survey found a higher concentration of signs in low‐ and moderate‐income neighborhoods and in Hispanic areas than in high‐income and non‐Hispanic neighborhoods. The questionnaire revealed that residents used signs for both individual and communal expression and that most residents with signs liked them. Dissatisfaction among a small percentage of residents with signs suggested that the vast number of signs may have compromised their initial uniqueness.  相似文献   
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Reece Jones 《Area》2007,39(1):55-65
Theories that explain the origins of communal violence in South Asia often point to the discursive creation of the perception of distinct and adversarial Hindu and Muslim identity categories at the beginning of the twentieth century. This paper argues that these theories overemphasize imagined social differences without adequately considering how these boundaries were territorialized in everyday life through performative place-making practices. In order to fill this gap, 'zones of tradition', areas where religious or cultural practices are reified into official tradition, are suggested as one way of conceptualizing how group-making discourses are linked to places. As examples, the cow protection movement that campaigned to institute local bans on the slaughter of cattle and conflicts over Hindu processions playing music as they passed in front of mosques are considered. As these practices were contested, it is argued that zones of tradition were established across British India symbolically and tangibly dividing the territory before it was officially partitioned.  相似文献   
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