Media Characteristics And Propagation Attributes Of Ancient Chinese Costumes

Costumes -- an ancient medium

prehistoric

The composition and characteristics of dress media

Clothing media are material entities, symbols, and

Some scholars exchange human beings.

The ancient Chinese costume code process is the result of social, historical, political, cultural and other aspects. The ruling class has become the core coder of the clothing media, coupled with the strong impact of feudal ethics. The material, style, color and decoration of the clothes have carried more political and ethical factors, forming a unique media symbol system.

Attributes and functions of clothing media

Mcluhan once pointed out that the extension of all organs and functions of human beings (such as the extension of the legs by the wheels, the extension of the telephone and the ear, the extension of the ears and eyes by the television, the extension of the human brain by the computer) are ultimately a medium of communication.

The cold resistance function of clothing is purely directed to individuals (what clothes the individual wears, and the cold and warm self knows). But after the appearance of clothing, they soon become a medium of communication - the function of storing information and conveying information in people's social life.

"Clothing as an extension of the skin can be regarded as a mechanism of heat control, and can also be seen as a self defining means in social life."

2004, P159, if we say that in the modern society that expresses the supremacy of individuality, clothing can be the most convenient and direct means of "self definition". In ancient China, under the centralized rule of the central government, it is very difficult to judge "good" or "bad" as the standard of personal physical feeling (cold and hot). It is more determined by others (social groups or ruling classes). The "cold and hot" standard of "people can not take their clothes" is replaced by the definition of self. "I am in the mirror" is the eye of the other, which is defined by the rule of the ruling class. (Mcluhan's understanding media - on the extension of human beings) commercial printing

In ancient China, it was often seen that the name of a garment was used to refer to a corresponding gender, social and cultural identity. For example, the "dress" refers to women, the "gentry" is called the senior official, the "yellow clothing" refers to the Taoist priest, and the "left side" refers instead of the distant enemy of the court.

Cahill said, "man is a sign animal". In ancient China, people became "clothing animals", clothing, namely, people, clothing as a medium, in the most intuitive form of code conveyed about a person's age, nationality, gender, social status, class differences and other "messages".

From a deeper level, clothing is a governing tool, a social language that restricts individuals, and a representation of political ethical norms.

The costumes are mostly the mask that people have to wear in ancient Chinese society, but the people in the costume are only the role play in the social system.

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Characteristics of clothing media communication

Clothing media and etiquette communication.

Wang Guanshi, a scholar in Taiwan, pointed out in a preface to the study of etiquette and costumes that "dress is a tiny thing, but it is part of the etiquette system of the past dynasties."

Chinese clothing has a long history, and its cultural relics are numerous and complicated.

This "general" is the eternal soul of clothing -- etiquette and Dian system. From the very beginning, the dress system was completely combined with etiquette and official system. Dress became the symbol form of etiquette difference.

During the Xia and Shang Dynasties, the ritual system was established. Zhou Li was a model of the rulers' etiquette system in the past dynasties.

Zhou Dai divided the rites into five categories: "Jiali" (sacrificial rites), ferocious (funeral), military salute (marching, expedition, hunting, reading, offering captives), "Bin Li" (pilgrimage), and "Jia Li" (crowns and weddings), and with these ceremonial activities, various crown clothing systems appeared, such as sacrificial ceremonies, ceremonial costumes, courtesy services, married military uniforms, mourning and fierce clothes.

From the perspective of semiotics and communication, etiquette itself is a conscious symbolic interaction of human beings. In this process, the symbolic meaning is displayed.

In other words, etiquette activities in reality are also a kind of communication behavior. The etiquette symbols recognized by parties in ceremonial activities in the media events and their representative meanings are important ways of media dissemination.

Relationship recognition is the essence of dress communication.

Xunzi once said, "the rites, the rich and the poor are equal, the young and the poor are poor, and the rich and the poor are all known."

(Xunzi rich country) different rituals have only one purpose, corresponding to the rules of "persuading good and not inferior". The first pmission function of information is to establish a contact or relationship between sender and receiver, rather than to let people know one thing, rather let people reconfirm one thing.

This communication has produced infection and complexity between the communication subjects and objects, thereby strengthening the relationship.

Take the funeral which remains basically unchanged in ancient China as an example, we need to "five declines" or "five services": cutting down, declining, great efforts, small work, and numb.

The shapes and materials of these five kinds of costumes are different, indicating different relationships and different levels of sadness.

In the five garment, the use of extremely coarse linen is made by cutting down the decay. When making, the linen is cut off without any stitching.

Sons, unmarried daughters are their parents; grandchildren are grandparents; wives are wives; wives are wives; and mourning is for mourning.

Inferior to Qi Ling's big power uses a kind of ripe hemp cloth after forging treatment, the color is tiny white, the quality of the material is worse than the same.

Men are married cousins and aunts, cousins, mourning for their grandparents and uncle's parents.

The etiquettes of events have already had the form of time and space frame. The space-time structure of society carries their own marks for their nature and form in events.

In ceremonial ceremonies, people communicate face to face, but they are different from general interpersonal communication.

There are three essential elements in face-to-face interpersonal communication.

That is, more than two communication participants, symbols and meanings (information) and interpersonal communication media (language, sound wave, light wave, hearing, touch, smell, vision, muscle movement, hearing aids, clothing and other tools or carriers).

Stewart pointed out that interpersonal communication occurs between individuals, rather than between roles, between masks, or between opinions.

Interpersonal communication can only happen between you and me only when each one of us can find things that make us become a person with individuality and realize that he can make him a special person in life.

(Stewart, "the bridge is not the wall" P4, 6 edition), the term "interpersonal" is used for the rhetoric "dissemination", not only has the "two person", "face-to-face", "informal" and other superficial meaning.

People in interpersonal communication are individuals with personality. They are people who communicate with each other in dialogues between speech and listening.

"Inter individual" is an important concept in interpersonal communication.

It is deeply involved in the world of "I and you".

Locating interpersonal communication in individual communication is based on individual communication.

In ceremonial ceremonies, the clothing media identify "identity" and convey the "group" relationship, rather than the individual "ego" telling and listening. It is the mutual recognition between "Mask" and "Mask", and the "personality" is reduced to a minimum.

If interpersonal communication is characterized by symbolic interaction, the pmission of clothing media is merely the reproduction or reproduction of social relations, making the "meeting between people" become "the confirmation of masks and masks".

"Regular dissemination" and top-down "multi-layer communication".

Due to the requirements of organizational activities, etiquette must be repeated regularly. This kind of "regular dissemination" means that information can be spread in time.

If there are different levels of sacrificial rites held every year, due to the hierarchical structure of the organization, there are corresponding etiquette activities such as the sons of heaven, princes, doctors, scholars and so on. Ceremonies are held at various levels to spread information to all levels. This "multi-layer communication" spreads information across the air.

Etiquette can not only copy information, but also combine with "regular dissemination" and "multi-layer communication" and so on, which can form large-scale communication activities in a longer time and larger space, and meet the needs of ancient mass communication.

The feudal patriarchal system of China for thousands of years, the emperor determined the dominant position in the system of dress and adornment pmission with "one word and nine Ding". At the same time, "exclusive Confucianism" led to the "one yuan" ruling position of Confucianism.

The concept of "unity of state and family" is deeply rooted in the hearts of the people. This makes ethical politicization and political ethnization. The unity of politics and religion and ritual education makes the vertical communication strong and powerful, and social lateral dissemination is despised and suppressed.

The governments of the successive dynasties made regulations on clothing and enforced them, and no one could violate them, especially those of the lower class and the untouchables.

This supervision comes from two aspects.

First, it is official and does not dress according to the rules. It is called "dress or color violation" or "clothing and color over system", which is dealt with according to law.

"If you wear colors, you have to play the same role."

(yuan history and public service) on the other hand, supervision came from among the people, such as Ye Mengzhu in the early Qing Dynasty, in the "world review", if the literati of civilian origin did not gain fame and clothes, scholars would inevitably "crowd and clash" and condemned him to "no face in the world".

Social norms have become personal norms, and the spread of clothing from top to bottom has become natural.