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本文通过对清宫萨满祭祀仪式与满族天宫大战神话的关联分析,论述了满洲中心观的神话学依据,并进一步考察乾隆年间清王朝自身对清宫萨满祭祀与中国上古以来的仪式体系之关系的解释,以说明使得满洲中心观得以成立的宫廷化进程,同时也将自身纳入到了华夏文明的历史与结构当中。 相似文献
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秦代山川祭祀格局研究 总被引:1,自引:0,他引:1
田天 《中国历史地理论丛》2011,26(2)
山川祭祀在中国古代国家祭祀体系中地位显要,秦代首创了统一王朝山川祭祀的大格局,将名山大川整合为一个体系,其中又有"崤以东"与"华以西"的区分。西汉中前期对秦的格局既有延续也有调整。本文逐一梳理了秦至西汉初年"名山大川"的地望,考证其祠庙具体位置及设立时间。同时,本文考察了秦至西汉中期的国家山川祭祀格局,并分析了这一格局形成的原因及其意义。秦汉的山川祭祀不仅是国家祭祀中的重要组成部分,也是政治地理格局的一种反映,承担着宣告王朝正统性及皇帝控制力的意义。 相似文献
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Burnt animal sacrifice is well attested in Greek historical times, but whether it was practised in the Mycenaean period is debated. Until now, the lack of architectural structures suitable for the ritual burning of animals and the ambiguity surrounding the interpretation of burnt faunal assemblages have been used as arguments against the occurrence of such sacrifices in the Late Bronze Age. In this paper, it is proposed that the platform in front of the Mycenaean Megaron B at Eleusis was an altar used for burnt animal sacrifices and that a group of burnt pig bones found in a drain in front of this platform was burnt ritually on the platform and then swept into the drain. 相似文献
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B. Franklin Cooling 《历史新书评论》2013,41(10):257-258
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Jeffrey Sissons 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》2011,81(3):302-315
ABSTRACT The Polynesian iconoclasm comprised a series of destructive episodes in which god‐images were rendered powerless and temples and associated structures were successively burned or torn down in Eastern Polynesia. Beginning in Tahiti and neighbouring Mo'orea in 1815, it spread rapidly to other Society Islands, the Austral Islands and the Southern Cook Islands. In this article I suggest that the willingness of Polynesian leaders to follow Tahitian precedence in destroying or unwrapping their god images can be partially explained by the fact that they saw themselves as participants in a large‐scale sacrifice, the common objective of which was the acquisition of greater mana and the consequent revitalisation of their societies. In making this argument I engage with anthropological theories that address relationships between sacrifice and historical transformation. I conclude by proposing that the Polynesian iconoclasm was a form of rituopraxis comprising regionally specific improvisations upon a general ritual schema. 相似文献
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C. L. Kieffer 《International Journal of Osteoarchaeology》2016,26(6):1099-1100
A recent publication by the author documented two probable cases of Klippel–Feil Syndrome at the site of Midnight Terror Cave in the Cayo District of Belize. Radiographic images recently taken of the multiple congenital fused vertebrae from these two individuals raised discussion regarding the initial assessment of Klippel–Feil Syndrome. This commentary further discusses the topic by dealing with researcher assumptions of the syndrome and indicates radiographic data do not provide enough evidence to change the initial assessment. Copyright © 2015 John Wiley & Sons, Ltd. 相似文献
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M. G. Prout 《International Journal of Osteoarchaeology》2016,26(6):1101-1102
C. L. Kieffer incorrectly identified a fused pair of cervical vertebrae in an article published online in May of 2015. This is a correction of the misidentification and a comment on the implications for the author's larger point that the individuals involved may have been physically handicapped and therefore selected by the ancient Maya as victims of human sacrifice. Copyright © 2015 John Wiley & Sons, Ltd. 相似文献
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裸是周代祭祀中的重要仪节,而圭瓒和璋瓒则是行祼祭时所必备的礼器.本文首先分析了周代的裸祭之裸和祼飨之裸,认为以鬯祼地和以醴祼宾分别是裸祭和裸飨中的正献.本文又以震旦艺术博物馆新藏的两件战国玉瓒为契机,探讨了商周时期瓒类器物的形制和功能,着重指出文献所载的圭瓒和璋瓒可能是就其柄部形制而非柄部质料而言的. 相似文献
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本文对黑龙江省宁安市满族关姓家庭萨满祭祀活动的全过程作了真实的记录。通过实地调查、现场采访,了解到萨满祭祀活动的程序、规则和诸多禁忌以及满族家祭活动得以延续、发展的主要原因。同时阐述了满族萨满祭祀对祖先的英雄崇拜,并揭示这一活动对族人产生凝聚力的巨大作用。 相似文献
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Michael Nihill 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》2010,80(3):289-308
ABSTRACT At the time of colonisation and missionisation that quickly saw their abandonment, the Anganen practised two male exclusive cults in which animals were sacrificed in the hope of influencing powerful spirits. One cult, kabit, was only staged to overcome serious affliction thought to be sent by the spirits to individuals of subclans or women married into them. That is, it was a reaction to spirit power. The other cult, rimbu, while practised in response to widespread problems of humans, pigs and gardens, was also undertaken in the hope of increased health and productivity, and thus a possible action as well as a reaction. The paper describes and compares the cults. One major theme is male empowerment, as rimbu not only underwrites male power over others, it is also about empowerment to act on the world as well. While obviously radically different in many respects, at least in local consciousness, the adoption of opa, the giving of money, produce and labour to the church, has resonance with the pre‐colonial situation. Mostly it is undertaken to please what the Anganen see as a vengeful God based on Old Testament stories. However, on occasions such as the lead up to the yasolu pork distribution, the most prestigious event in Anganen, big men may ostentatiously present large gifts of money to missionaries or men may purchase cattle to slaughter, cook and distribute their meat on the opening of new churches. Both instances are beyond emulation by most in the community and, like rimbu may be, venues for male empowerment. 相似文献