忆之根,梦之技
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摘要
被称为牙买加人的民族有着独特并多彩的历史。他们居住的社会既活力四射又轻松愉快,既悲惨不幸又矛盾对立,既充满希望有令人绝望。在中国多年的学习为我提供了恰当的距离和视角重新进行审视。我们的历史和当今社会不幸的一面就是由于我们对自己的视觉传统纪录的少之甚少。这种漠不关心来自于几种根深蒂固的因素,其中主要的一点就是对视觉艺术持久以来的抨击,大家不认为它是一种严肃重要的领域。我们什么时候才能意识到这种观点的荒谬性呢?
     我决定从事这项研究是因为我认为它值得探索并可以为完整正确的学术知识奠定基础。我对牙买加以及加勒比海地区有载历史的熟知事先警示着我以前的研究主要倾向于史学特征。但在对其的讨论中我要加入自己微薄的声音,从认知的广泛角度探讨该课题。读者首先会看到不像摘要这样技术性语言的前言,简短的把本论文背后我的总体感受和初衷加以总结。然后作为有用的背景信息,以文化和意识形态的视角提炼牙买加简史。其次在短小的一章内讨论牙买加艺术运动的发起和其中一些举足轻重的人物。在第三部分我谈及两个宗教运动的之一的奋兴布道教,然后继续讨论本论文的第一个艺术家马里卡·‘卡珀’·雷斯兹(Mallica‘Kapo’Reynolds)。我将其放置这个位置的主要原因是因为他是奋兴布道教的领袖。
     接下来我讨论拉斯塔法里教运动(Rastafarians),它的出现,教条和对牙买加及其它地方所产生的意义。这一运动也许是二十世纪牙买加最令人注目瞩目的文化示威运动,对视觉表达影响深远。了解这一宗教形式的基本教义和哲学观点对我审视的一些艺术家的生活和作品的讨论十分重要,尤其是随后一章的奥斯蒙·沃森(Osmond Watson)。在其余的章节中我探讨了另外几位艺术家的作品,包括:科斐·卡艺格(Kofi Kayiga),皮特若娜·莫里森(PetronaMorrison),斯坦福·沃森(Stanford Watson),奥玛瑞·拉(Omari Ra),K.卡法尼·拉(K.Khalfani Ra)和大卫·博克斯(David Boxer)。值得注意的他们不是按照时间顺序排列的。其后,我在结论部分中简要审视了牙买加的经济条件和教育状况如何影响了视觉艺术的发展。本论文最终以简短的方法论结束。
     依据研究实事和引用领域内的受人尊敬的作家语录,我在以下章节中将其编织成序。在本论文中尤其宝贵的是我对这些艺术家的讨论是通过自己对他们的亲自采访总结而成。(奥斯蒙·沃森(Osmond Watson)和马里卡·‘卡珀’·雷斯兹(Mallica‘Kapo’Reynolds)已经过失。)所以存文中采用的信息内容都是第一手资料,我真实的将他们的声音记录在文字内。我还提供了所有讨论作品的图片,以便于读者对我的研究视角加以更全面的理解。这尤其必要,因为这些艺术家中的大部分人都已经特意的丢弃了早期在牙买加艺术运动中形成的创作技巧。
引文
2 “塔伊南人相信两个无上的上帝,一男一女,前者在牙买加被称为优卡护那(Yocahuna)。他们也崇拜大量的被称为‘紫密’(zemes)的神灵和塑像。紫密一名被广泛应用为神灵本身或神灵的雕刻形象,死人的骨骼或头颅,死者的灵魂甚至是任何被认为有魔法的物体。“(布莱克,1974年)
    3 (克林顿·布菜克《牙买加历史》1974年,第13页)
    1 J.H.布赫纳,《摩拉维亚在牙买加》伦敦,1854,第139-140页
    3 第1-14论点都来自于爱德华·斯亚格的《牙买加奋兴布道宗教崇拜》(1969)和费尔南德斯·奥尔莫斯&帕拉维斯尼的《加勒比克里奥尔的多样宗教》纽约大学出版社,2003年。
    4 卡里·纪伯伦,《先知》1989,第43-44页。曹绍伟Knopf,纽约
    6 一个对歪曲了的历史的展览-“民族观念:白人眼中的黑人形象”于2001年在伯克利艺术中心展出。安德鲁·刘易斯在《进步》杂志中作出评论。
    7 评论/艺术-(过去的黑人形象:奴隶,未进化的人)麦克尔·基默尔曼,特别为纽约时报撰写。1990年1月18日出版。
    8 评论/艺术-(黑人形缘,美国历史)麦克尔·卜然森,1990年4月20日,纽约时报
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