Educational television began in 1932 at the State University of Iowa. Until 1952, the potential of its contributions to education were not fully recognized. In 1952, however, the Federal Communication Commission created non-commercial television station. From that point in time, educational television has mushroomed.

布袋戲於臺灣已近百年歷史，它勇於就地謀生，汲取民間養分、庶民文化之特質，將流行元素置於文本結構、角色人物當中，使其歷百年而不墜，隨時代變遷而演進更生。本研究以霹靂布袋戲迷為主體，探討霹靂布袋戲迷文化之生成，為何而迷，著迷之物，以及迷、偶、官方—霹靂國際多媒體三者之關係。戲偶對於布袋戲迷而言並非死物，它趨近「仿人」式的擬真動作，即便在形體、動作上有其限制，該限制卻同時為發展之契機。經由霹靂國際多媒體塑造之偶，經由布袋戲迷及官方對偶之想像，賦神於偶，使「它」→「他」，「偶」→「偶像」。「偶」作為迷與官方之間的關鍵連結，雙方對「偶」的想像使三者形成密切網絡，迷與官方之間因「偶」的作用導致關係複雜多變。霹靂布袋戲迷透過迷活動實踐過程，將無生命之「偶」賦予生命，予無情者有情。 / Glove puppet drama in Taiwan has a rich history around one hundred years. It is characterized by absorbing nutrition from folk and popular culture, and also integrates with popular elements into texts and structures. This feature helps puppet drama to live and improve with the wheel of time turning. This paper will focus on the issue of Pili-puppet drama fans, including the discussion of Pili-puppet drama fan culture, process of being fascinated by the “puppet”, and the relation between the three: fan, puppet, and Pili Multimedia Inc.. To Pili-fans, glove puppets are not inanimate objects however, they are idols with feelings. Though puppets are limited in doing some gestures, the limitation is the turing point on the contrary. Being structured by Pili Multimedia Inc., embraced with the imagination and fantasy by official organization and fans, puppets are empowered with spirits through transformation, the object “it” becomes “him/her”, “puppet” then becomes “idol”. The Pili puppet is a crucial element connected with fans and the producer. Moreover, the relation between fans and the producer is incredible complicated because of the “puppet”. Pili-fans empower the spirit on puppets with practice, making inanimate objects alive and with feelings, also.

Criado na cidade de Nova Iorque no início dos anos sessenta, o Bread & Puppet Theater estabeleceu-se em meio à vanguarda artística norte-americana do século XX, tornando-se célebre nas apresentações e paradas de rua em protesto contra a guerra do Vietnã. Quatro décadas de teatro mais tarde, em plena guerra no Iraque, o grupo dirigido por Peter Schumann, agora radicado em Vermont, prossegue com seu teatro de papel-maché, em protesto contra os impérios vis e injustos do mundo globalizado. Esta pesquisa compara o espetáculo Portões do Inferno, último \"Circo de Ressurreição Doméstica\" (1998), espetáculo anual apresentado a dezenas de milhares de pessoas, a O Mundo de Pernas para o Ar, uma nova versão do Circo - \"Circo de Insurreição do Primeiro Mundo\" (2004), analisando relações entre forma e história. Observaremos que, em nossa atual civilização, fundada na lógica da mercadoria, na comercialização da arte, na espetacularização da vida (no sentido debordiano), e no embrutecido e fragmentário deslumbramento pós-moderno frente aos mesmos paradigmas exaltados como inovações (ou no esmaecimento do afeto, na expressão de Jameson), o teatro histórico, épico e dialético do Bread and Puppet segue resistindo efetivamente, na contramão da sociedade de consumo, na insurreição contra o mundo globalizado, a insurreição \"da mente contra a supremacia do dinheiro e a insurreição de toda a alma do teatro de bonecos contra a estupidez do maravilhamento pós-moderno\". / Originated in the city of New York in the 1960s, the Bread & Puppet Theater established itself amidst the North American artistic vanguard of the 20th century. It was especially known for its demonstrations and protests against the Vietnam war. Four decades later, during the Iraq war, the group leaded by Peter Schumann, now established in Vermont, continues with their papier-maché theater, demonstrating and protesting against the evil and unfair empires of the globalized world. This study compares Gates of Hell (1998) - the final \"Domestic Resurrection Circus\"- an annual show presented to thousands of people, to Upside Down World - a new version of the circus called \"First World Insurrection Circus\" (2004) - analyzing the relationships between form and history. The analysis reveals that in our current civilization, which is largely based on the logic of commodities, in the commercialization of art, in the \"spectacularization\" of life (in debordian sense) and in the brutalized and fragmented post-modern wonderfulness, which presents and glorifies the same paradigms as innovations (or in its waning of affect, in Fredric Jameson\'s sense), Bread and Puppet\'s historical, epic and dialectic theater effectively resists, going the opposite direction of consumer society, in the insurrection against globalized world, the insurrection \"of the mind against the supremacy of money and the insurrection of the whole soul of puppetry against the stupidity of post-modern wonderfulness\".

Criado na cidade de Nova Iorque no início dos anos sessenta, o Bread & Puppet Theater estabeleceu-se em meio à vanguarda artística norte-americana do século XX, tornando-se célebre nas apresentações e paradas de rua em protesto contra a guerra do Vietnã. Quatro décadas de teatro mais tarde, em plena guerra no Iraque, o grupo dirigido por Peter Schumann, agora radicado em Vermont, prossegue com seu teatro de papel-maché, em protesto contra os impérios vis e injustos do mundo globalizado. Esta pesquisa compara o espetáculo Portões do Inferno, último \"Circo de Ressurreição Doméstica\" (1998), espetáculo anual apresentado a dezenas de milhares de pessoas, a O Mundo de Pernas para o Ar, uma nova versão do Circo - \"Circo de Insurreição do Primeiro Mundo\" (2004), analisando relações entre forma e história. Observaremos que, em nossa atual civilização, fundada na lógica da mercadoria, na comercialização da arte, na espetacularização da vida (no sentido debordiano), e no embrutecido e fragmentário deslumbramento pós-moderno frente aos mesmos paradigmas exaltados como inovações (ou no esmaecimento do afeto, na expressão de Jameson), o teatro histórico, épico e dialético do Bread and Puppet segue resistindo efetivamente, na contramão da sociedade de consumo, na insurreição contra o mundo globalizado, a insurreição \"da mente contra a supremacia do dinheiro e a insurreição de toda a alma do teatro de bonecos contra a estupidez do maravilhamento pós-moderno\". / Originated in the city of New York in the 1960s, the Bread & Puppet Theater established itself amidst the North American artistic vanguard of the 20th century. It was especially known for its demonstrations and protests against the Vietnam war. Four decades later, during the Iraq war, the group leaded by Peter Schumann, now established in Vermont, continues with their papier-maché theater, demonstrating and protesting against the evil and unfair empires of the globalized world. This study compares Gates of Hell (1998) - the final \"Domestic Resurrection Circus\"- an annual show presented to thousands of people, to Upside Down World - a new version of the circus called \"First World Insurrection Circus\" (2004) - analyzing the relationships between form and history. The analysis reveals that in our current civilization, which is largely based on the logic of commodities, in the commercialization of art, in the \"spectacularization\" of life (in debordian sense) and in the brutalized and fragmented post-modern wonderfulness, which presents and glorifies the same paradigms as innovations (or in its waning of affect, in Fredric Jameson\'s sense), Bread and Puppet\'s historical, epic and dialectic theater effectively resists, going the opposite direction of consumer society, in the insurrection against globalized world, the insurrection \"of the mind against the supremacy of money and the insurrection of the whole soul of puppetry against the stupidity of post-modern wonderfulness\".

Thesis (MDram (Drama))--Stellenbosch University, 2009. / ENGLISH ABSTRACT: Kenyan culture is deeply rooted in tradition. Many problems arise from the traditional role and conceptions of the Kenyan woman. These include female genital mutilation, polygamy and lack of scholastic education. A definite correlation can be found between the problem of HIV/AIDS and other sexually transmitted infections and certain social traditions as well as the unscripted prohibition of open conversations about sex and death. Kenya does not have an indigenous tradition of puppetry, and Community Health and Awareness Puppeteers (CHAPS) have committed themselves to developing interactive puppetry to address these tradition- orientated social problems. Puppetry makes use of three sign systems, namely sound, design and movement. This sign systems, together with the imagination of the audience, brings life to a lifeless object and serves as a meaningful vehicle of communication. CHAPS use the inherent qualities of the puppet. The puppet’s symbolic and double nature demeanor gives this art form exceptional freedom of speech, which makes it possible discuss sensitive issues. The visual nature of puppetry and general principals such as exaggeration and simplification make it possible to convey a message to people irrespective of their literacy level. The absence of television in rural and impoverished areas in Kenya ensures that people from any age group relate to puppetry as a visual art form. / AFRIKAANSE OPSOMMING: Kenia is ‘n baie tradisievaste land. Uit veral die tradisionele posisie van die vrou spruit ‘n aantal sosiale probleme, onder andere vroulike geslagsskending, poligamie en gebrekkige skolastiese opvoeding. Die problematiek rondom MIV/VIGS en oordraaglke geslagssiektes hou verband met sekere tradisionele sosiale gebruike en die ongeskrewe verbod om oor seks en dood te praat. Kenia het nie ‘n inheemse poppeteatertradisie nie en Community Health and Awareness Puppeteers (CHAPS) beywer hulle daarvoor om poppeteater in Kenia te bevorder en bogenoemde tradisie-verwante sosiale probleme deur middel van interaktiewe poppeteater aan te spreek. Poppeteater maak van drie tekensisteme gebruik, naamlik klank, ontwerp en beweging. Hierdie tekens, tesame met die gehoor se verbeelding, gee ‘n verbeelde lewe aan die toneelpop as ‘n lewelose voorwerp en dien as betekenisdraende kommunikasiemiddele. CHAPS benut die inherente eienskappe van die toneelpop. Die toneelpop se simboliese en dubbele aard gee aan die kunsvorm ‘n uitsonderlike vryheid van spraak wat dit moontlik maak om oor sensitiewe kwessies te praat. Die visuele aard van die poppeteater en spelbeginsels soos oordrywing en vereenvoudiging maak die kunsvorm toeganklik vir mense van enige geletterdheidsvlak. In die afwesigheid van televisie in die landelike en armoedige stedelike gebiede in Kenia, vind poppeteater as nuwigheid en visueelgerigte kunsvorm aanklank by enige ouderdomsgroep.

Synopsis As soon as the fingers of the French accordionist, and of the two Taiwanese harpist and pipa player start to run on their instruments the different melodies influenced by each of their culture, the audience is immersed in the multicultural atmosphere set by the collaboration between the two puppet companies. In front of the public stands a box, reminding the traditional tool of puppeteers, but this very box is a massive one of 4 meters on 4 meters. On left and right side of it, three Taiwanese and their puppets and three French and their puppets. As they are walking around the box so as to express the distance they cross, they finally meet. Then on start a Shakespearian love story, and a friendship grows between the 6 puppeteers. The box, fixed on a rolling structure, rotates on itself and gives each time the audience the occasion to see a new face of it, a new part of the plot, new interactions between actors, as well as new elements of each countries’ puppet tradition. This documentary follows the thread of “The Box” from besides the coulisse’s curtains of this one year long collaboration between the French Puppet Company “Les Zonzons” with the Taiwanese “Taiyuan” Company. Following the chronology of their collaboration, traveling back and forth from Taipei to Lyon for Guignol’s 200 years birthday and back to Taipei for the Art Festival, the film will not only shows parts of the live representations and their rehearsals, but also it tries to give audience the occasion to grasp more understandings on those two old puppet’s traditions. Beyond this introduction, the film also questions the current state of both Puppet Theater and the problem of transmission of these traditions. Meantime, through relating this artistic co-realization where puppets play somehow a mediating role, a kind of ‘bridge’ of reflection, creation, communication and respect between those two companies with differences of life and lifestyle, way of thinking, environment, language, code, etc, this film evokes the issue of intercultural dialogue. As a mirror of the play it presents, and trying to get out from the usual clichés of portraits made on both culture, this non-fictional film depicts an encounter between people from these two cultures and tries to give some insights on the exchanges and the process of mutual understanding that underlie beneath. Keywords: intercultural communication; intercultural awareness; intercultural performance; exchanges of knowledge; transmission of traditions; documentary film; non-fiction film. － 片名：（法文）En chair et en bois （英文）In flesh and wood － 型態、規格 ： 紀錄片； DV － 長度：77分鐘

BODY ANAGRAM is a number of hand stitched sculptures, a growing collection of mountable body parts that can be organized and screwed together in different ways. The process of stitching and sculpting bodies is metaphorically compared to the art of anagrams, wordplays. Their common reversibility between recognition and destruction is discussed. Psychological perspectives on intersubjective, as well as subject-object relationships are used to explain what can happen when people and sculptures meet. How can common emotional experiences of relationships be embodied through human-like textile sculptures? This question is processed in video documentations of people interacting with the sewn body parts. These meetings as well as collaborations around the making of the film, “Your hands and their hands”, are explored further in this paper.

1 Annotation sheet Summary Martina Mottlová Character of Kašpárek in Marionette and Puppet Show for Children Contents description My diploma work deals with the subject of Kašpárek in marionette and puppet show.This character lowers thrill in a story,offers wit and is full of ideas in solving thrilling situations,which is essential in plays for children. My work focuses on historical line of development of this character and deals with the attitude of a current young spectator as well.It compares topicality at the present time with the one in previous centuries.It examines children's approach to the character and seeks an answer for the question, why the character of Kašpárek is or is not still topical. Key words character of Kašpárek, child, marionette and puppet show, staging, questionnaire

Texte remanié de la thèse de Ph.D., Leiden, 1991. / Notes bibliogr. Bibliogr. p. [447]-463. Index.

Pristatydama savo kūrybinio darbo – pasakos „Dvylika brolių juodvarniais lakstančiu“ sprendimą, pasirinkau tris temas, labiausiai dominusias šioje pasakoje: augimas, mirtis ir raganos, kaip mirties nešėjos, įvaizdis. Nors ši pasaka priskiriama germanų pasakoms ir dažniausiai pasakų rinkiniuose pristatoma kaip surinkta ir užrašyta brolių Grimų, joje galima aptikti ir senovės lietuviams būdingų papročių, apeigų ir simbolių. Būtent šios pasakos artumas lietuvių senajai kultūrai tapo pagrindu kuriant scenovaizdį. Sūpynių motyvas (šokimas į aukštį kaip apeiga), aptinkamas daugelyje lietuvių apeigų aprašymų, jį galima sieti su virtimu paukščiu, kuris neatsiejamas nuo dieviškųjų gebėjimų arba laikino mirties būvio. Mirtis arba pasakojimas apie mirtį yra pagrindinė šios pasakos ir mano kūrybinio darbo tema. Darbą susideda iš šių dalių: scenovaizdžio maketas ir eskizai, kaukės ,lėlės. Scenovaizdžio, eskizų ir lėlių kūrimui naudojama mišri technika. / Three theses where chosen while presenting creative work – fairy tale “Dvylika brolių juodvarniais lakstančių” derivations those where: growing up, death and witch as a death bringer’s image. Even thought the fairy tale is mostly present as a fairy tale cumulated and written by “Brother Grims” and it is considered to be part of Teuton fairy tales assemblage traces of symbols, customs and rites inherent to ancient Lithuanians can be found. While making scenography main foundation can be considered the fairy tale resemblance of ancient Lithuanian culture. Temporary death state or godlike abilities cannot be separated from swings motif (jumping as a rite) which can be found in many Lithuanian rites and it can be associated with turning into a bird. The main theme of this creative work is and the fairy tale is storytelling about death and death itself. The creative work consists of these parts: scenography model and sketches, masks, puppets. The mixed technique is used in other to make puppets, sketches and scenography.