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《Environmental Archaeology》2013,18(1):69-71
AbstractDuring the last three centuries, agricultural writers and other commentators on Irish life frequently criticised Irish farmers for the late date at which they began to harvest both hay and grain. This paper will outline the reasoning behind these criticisms and the defence given by farmers in return. It will be argued that the rationality of common practice is demonstrated by the willingness of farmers to change the dates of harvest once changes in other practice made this desirable. The physical evidence for change will be described, and the paper will conclude with a discussion of possible implications of this for archaeology. 相似文献
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Tang Duoxian Chen Guansheng 《中国藏学(英文版)》2005,(2):70-82
The Tibetan people have a long history and a richculture.They are distributed across the Tibet Autono-mous Region,mostly in Qinghai province and a partofSichuan,Gansu and Yunnan.They call themselves“Bod”and“Bodrigs.”Those living in Tibet are called“Bodpa”;those in western Sichuan,“Khampa”;thosein Qinghai,southern Gansu and northwestern Sichuan“Amdowa”;and those in northwestern Sichuan areknown as“Gyarongwa.”This shows that Tibetan cul-ture is widespread with regional differentiation.Theymaintain traditional rites of passage associated with 相似文献
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本刊讯 八月的三川惠风和畅,新麦飘香;八月的三川锣鼓震天,“大好”声声。8月25日至27日,由青海土族研究会主办、民和回族土族自治县承办的青海省第七届土族安召纳顿节在民和回族土族自治县中川乡、官亭镇举行。省人大常委会副主任刘春耀,省政协副主席、青海土族研究会会长鲍义志以及来自西宁、互助、大通、同仁等地的土族代表和当地土族群众约2万人参加了这次盛会。 相似文献
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Motivated by a religiously-based defensive credulity, the accounts of apparitions recorded by Edmund Jones (1702–93) are heavily coloured by his personal religious beliefs. One of the best examples of this is his account of the Pwcca'r Trwyn, which differs widely from other versions of the tale. Through close investigation of Jones's telling, greater insight can be gained into his own folkloristics and the reluctance of later writers to use him as a source. 相似文献
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重视风俗教化是顾炎武礼学研究的重点。他将明末清初的风俗与社会变迁联系起来考察,探讨了二者的关系。倡言重建礼教,整顿风俗,保存华夏文明。 相似文献
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Thornton B. Edwards 《Folklore》2013,124(1-2):49-56
Recently, correspondents in FLS News have shown a great deal of interest in sugared almonds. In particular, there has been a keen awareness of continental traditions (especially French and Italian) involving the giving of sugared almonds at weddings and baptisms (see: Hazel 1991; Sughrue 1991; Stone 1991; Wood 1991; Simpson 1992; Tatem 1992). Sugared almonds are also important in Greek rites of passage, and many uses are unique to that country.1 Much of the information in this article comes from the island of Cephallonia, where I came to live in 1986, yet close parallells can be seen in other parts of Greece. Much of the information is also personal—I got engaged and then married in the same year I arrived, I was received into the Orthodox church, and both my children have been baptised in that faith. On each of these occasions, sugared almonds were given. Living and worshipping with the Cephallonians has enabled me to share many of their joys and sorrows, and to see the various ways in which the sugared almonds are used. 相似文献
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Andrew Phemister 《Irish Studies Review》2019,27(1):137-139
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生命从无到有的神奇,生活跌宕起伏的变幻以及生物源于本能的冲动都使得生存其中的人们珍惜生命、礼赞生命并发自内心地希冀生命永久的绵延。中国人的一生中充满了摇曳多姿的繁复礼俗,积淀着中华民族几千年的文化传统。 相似文献
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Don Handelman 《Reviews in Anthropology》2013,42(3):220-231
Huntington, Richard, and Peter Metcalf. Celebrations of Death: The Anthropology of Mortuary Ritual. New York: Cambridge University Press, 1979. xv + 230 pp. including maps, photographs, bibliography, and index. $34.50 cloth, $10.95 paper. Bloch, Maurice, and Jonathan Parry, eds. Death and the Regeneration of Life. New York: Cambridge University Press, 1982. x + 236 pp. including notes, bibliography, and index. $29.50 cloth, $8.95 paper. 相似文献