The early twenty-first century has seen an explosion of animation. Cartoon characters are everywhere—in cinema, television, and video games and as brand logos. There are new technological objects that seem to have lives of their own—from Facebook algorithms that suggest products for us to buy to robots that respond to human facial expressions. The ubiquity of animation is not a trivial side-effect of the development of digital technologies and the globalization of media markets. Rather, it points to a paradigm shift. In the last century, performance became a key term in academic and popular discourse: The idea that we construct identities through our gestures and speech proved extremely useful for thinking about many aspects of social life. The present volume proposes an anthropological concept of animation as a contrast and complement to performance: The idea that we construct social others by projecting parts of ourselves out into the world might prove useful for thinking about such topics as climate crisis, corporate branding, and social media. Like performance, animation can serve as a platform for comparisons of different cultures and historical eras.
Teri Silvio presents an anthropology of animation through a detailed ethnographic account of how characters, objects, and abstract concepts are invested with lives, personalities, and powers—and how people interact with them—in contemporary Taiwan. The practices analyzed include the worship of wooden statues of Buddhist and Daoist deities and the recent craze for cute vinyl versions of these deities, as well as a wildly popular video fantasy series performed by puppets. She reveals that animation is, like performance, a concept that works differently in different contexts, and that animation practices are deeply informed by local traditions of thinking about the relationships between body and soul, spiritual power and the material world. The case of Taiwan, where Chinese traditions merge with Japanese and American popular culture, uncovers alternatives to seeing animation as either an expression of animism or as “playing God.” Looking at the contemporary world through the lens of animation will help us rethink relationships between global and local, identity and otherness, human and non-human.
2 有用 兀鲁厄 2022-02-23 00:26:07
intro,chapter2 只读了两章就可以见到作者深厚的中国文化知识储备和细腻的观察,各种理论也是随手拿来对话。布袋戏是偶,神像也是偶,当然会提到偶的起源与人祀。台湾民间信仰丰富,妈祖的分香朝觐和霹雳布袋戏公司搞的那一套粉丝寻布偶真身是不是知识产权垄断利润啊?更有意思的是,还能把偶的造型和相面术联系起来,模块化生产是不是与民间艺术的非写真性以及雕版印刷神像有关?第二章最后用Descola的an... intro,chapter2 只读了两章就可以见到作者深厚的中国文化知识储备和细腻的观察,各种理论也是随手拿来对话。布袋戏是偶,神像也是偶,当然会提到偶的起源与人祀。台湾民间信仰丰富,妈祖的分香朝觐和霹雳布袋戏公司搞的那一套粉丝寻布偶真身是不是知识产权垄断利润啊?更有意思的是,还能把偶的造型和相面术联系起来,模块化生产是不是与民间艺术的非写真性以及雕版印刷神像有关?第二章最后用Descola的animism和analogism来鉴别动画和霹雳布袋戏的差异。 (展开)
1 有用 把沼王作为方法 2022-11-21 13:49:57 美国
这应该是我这一两年里读到过理论贡献最大的民族志研究!虽然书里有一些地方我并不是很认同,作者在质性材料的处理和运用上感觉也有一些不足,但光凭第一章提出的从用“表演”(performance)来理解人类行为到用“动画”(animation)来理解人类行为的这个paradigm shift就足够给这本书五星好评了。现在太多的民族志过于拘泥于添加新的解释变量或者提出新的因果机制,但我们更需要那些能够提供新... 这应该是我这一两年里读到过理论贡献最大的民族志研究!虽然书里有一些地方我并不是很认同,作者在质性材料的处理和运用上感觉也有一些不足,但光凭第一章提出的从用“表演”(performance)来理解人类行为到用“动画”(animation)来理解人类行为的这个paradigm shift就足够给这本书五星好评了。现在太多的民族志过于拘泥于添加新的解释变量或者提出新的因果机制,但我们更需要那些能够提供新的看世界的方式的理论。 (展开)
2 有用 小火慢煎 2023-04-29 22:32:55 河南
(看起来作者是和我差不多代际的同人女)书不是我喜欢的理论先行的那一类研究,空泛的田调只为附会观点,逻辑自恰但缺乏历史性和在地性。读完倒是强化了一个地域刻板印象,蛙蛙道友需要kawaii aesthetic,大陆道友需要sanctity。
1 有用 大吉岭 2019-10-02 23:40:04
以animation代performance来重新定义当前时代的个体、性别和身份政治,大胆设想当下及未来的动画时代如何可能。作者觉得湾湾的案例就足够支撑起她的理论野心,不过对岸阿中哥既出,也让末章的论述有了更新的互文依据。ps.说起布袋戏倒似乎没提到谢龙介用秘雕质询赖清德……
3 有用 小號🎺 2021-04-01 06:55:37
没意思