Lzvzng Customs of Sherpa People

Most Sherpa people believe in Tibetan Buddhism. There are two monasteries in Lixing and Chengtang respectively with the name of Gongbasaba and Lagang. Most people follow either the Saga or Geju Sect, although there are also followers of Gelug Sect and Nyingma Sect. The disciples of the Sagya and Gagyu sects can marry and form families. They do not live in the monastery but farm monastery＇s lands, and go to the monastery to burn joss sticks, lay offerings and chant sutras. Even the people who are not followers of the Gelug Sect adore the Dalai Lama and Panchen Erdeni.     

土族民俗中的“三”

长期以来,土族人民和汉、藏、回等族人民交错杂居,创造了丰富的土族文化。这里本人仅就土族语言中＂三＂的丰富含义探讨一二,     

People Living at the Foot of The Qomolangmo

Qomolangmoisthehighestpeakintheworld.Toweringoverthesurroundingareas,itstandsastheborderofChinaandNenal.Recently,wedrovealongtheroadatitsfoot,andvisitedfarIners,monks,nunsandworkersinvolvedintheenvironmentalprotection.YAKTRANSPORTTEAMS.Yaksareaffec-tionatelyreferredtoasboatsonthehighland.Theyareindispensableforthemountaineers.RidingmotorvehiclesinLhasafortheCampingGroundviaXigazeandTingri,themountaineersreachanelevationof5,200meters.Qomolango,rising8,848.13meters,standontheway.Ya…     

Cattle Hybrids Among the Sherpa of Nepal

The geographic distribution of cattle species in the Nepal Himalaya is not uniform. Rather, as in other mountainous regions of the world, an altitudinal zonation of cattle is to be found in the Himalaya. While the broad outlines of such zonation can be attributed to the contrasting abilities of different bovine species to survive at different elevations, certain bovine distributions may result from cultural perceptions of cattle resources. This study focuses on the ecological patterns of high-altitude bovine resources among the Sherpa of Nepal's eastern Himalaya.     

哀劳彝族"抹黑脸"

聚居在哀劳山区的彝族,有一种其他民族很少见的习俗“抹黑脸”,就是在婚丧喜事或宰年猪等请客时,晚宴接近尾声,由劝酒、劝饭而发展到相互往对方脸上抹锅烟灰。     

山东人"闯关东"与乡土观念的变化

山东人从清初就开始“闯关东”,近现代时期更是掀起了一次又一次的“闯关东”浪潮。这些浪潮虽然都与山东同年份严重的旱灾和战乱有直接的关系,但却反映了山东人乡土观念的变化。鸦片战争之前,乡土观念中的土地情结和宗族观念非常严重。近代以后,外国商品大量涌入山东,使得自给自足的自然经济开始解体。在市场规律的整合作用下,人与人之间的关系超越了地缘与血缘关系的范围,农民的乡土观念发生了变化,并呈现出新的特点。     

雍正化民成俗思想及其政治实践

雍正继位后,深受帝位合法性危机的困扰,加之长期以来的满汉民族矛盾,使其统治面临颇多危机与挑战,遂采取一系列化民成俗举措,以期移风易俗。他以身作则,率先垂范,使民众有所观感;重视学校建设,广泛设立书院,以兴文教、育人才;明确官吏职责,设立专门机构,以增强政策实施效果;奖惩并用,执法尚严,以起激励与规范的双重作用。通过诸多政治举措的实施,改善了社会风气,增强了国家认同感,在一定程度上形成了社会思想共识,有力地支持和维护了社会政治秩序,巩固了清朝统治。     

中古时期的士庶婚姻及"卖婚"习俗

魏晋南北朝时期,门阀制度盛行,士族不仅世代享有高官厚禄,垄断了中央和地方的行政大权,而且在经济上也享有免税免役等特权。为了保证这种等级特权的世代延续,士族非常重视保持血统的清纯,在婚姻上形成了严格的等级制度,不与庶族通婚成为士族世代恪守的婚姻准则。     

Harvest Customs

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.     

明清边疆社会的习俗互化——以海南女性生活为例

不同族群对我国边疆地区的共同开发奠定了边疆社会的基本形态。秦汉以后,大陆移民就不断进入海南,他们在与其他族群共同开发海南的过程中也渐渐互化了习俗,女性在社会经济、婚姻家庭、衣着服饰等领域均扮演了重要角色,对汉黎风俗互化起了积极作用,在明清时期最终促成具有海南地方特色习俗的形成。     

对青海省城市老年人人居环境状况的分析

本课题以老年社会学理论与方法为借鉴,对青海省城市老年人状况及其人居环境进行了抽样调查,并在此基础上进行了分析和基本评价。课题研究认为：青海省人口老龄化趋势已经明显加快,呈现出与青海省经济社会发展不相协调的“未富先老”的典型特征。以家庭养老为核心,以社区为老服务为重点的“居家养老”方式,是青海省城市今后相当长时期内的主要养老模式。为此,根据建立健康老龄化社会的要求和青海省的实际,本提出了四条建议。