土族的禁忌文化

“标忌”是民俗学、人类学和宗教学研究的一种风俗文化，世界上所有的民族几乎都有自己民族的禁忌文化；土族作为一个古老的民族，自然也不例外。本文通过解读土族的禁忌风俗，探讨某些禁忌风俗的起源和社会历史背景。     

禁忌的界限

禁忌,作为一种普遍的文化现象,是民俗学、人类学等学科特别关注的领域.在我国民俗学界,关于禁忌的研究亦有相当多的成果问世.但是,禁忌问题本身的复杂性,使得在禁忌研究的许多方面都存在着一些还十分模糊、有待于进一步深入讨论的问题.从我国民俗学界关于禁忌研究的情况来看,禁忌现象的范围或曰禁忌的界限,就是一个需要进一步明确的问题.……     

日本民俗的“忌讳”问题摭议

日本人生活中存在许多忌讳,主要表现在衣食住行、日常劳作、人生礼仪、民间节日等方面。这些忌讳,有的影响面极广,遍及日本各地;有的影响力较弱,只限于日本的局部地区。究其成因,有的源自宗教或民间信仰;有的是接受外来文化、尤其是中国文化影响的结果,还有的与日本人居住的地理环境、生活习惯以及日语词语的发音有关。这些忌讳,也从另一个侧面,反映了日本民族的心理结构及其文化特征。     

Community Conservation and the (Mis)appropriation of Taboo

Community conservation initiatives have long struggled to forge productive relationships with the people living in and around protected areas. Currently, there is enthusiasm among conservation researchers and practitioners regarding local cultural taboos, which often appear to conserve species and landscapes of ecological importance. However, in incorporating local taboos into conservation programmes, there is the risk that these culturally sophisticated institutions are used in a highly reductionist manner. Drawing from ethnographic work in Madagascar, this article highlights how the simplification of cultural taboos can exasperate already fraught relationships between communities and conservation organizations, and undermine the very environmental outcomes that groups seek to promote. This reductionist approach can also lead to the harmful appropriation of local meanings and resources. Overall, while working with local taboos may potentially offer an alternative to neoliberal models of conservation, scholars and practitioners should recognize the dynamic and interconnected processes connected with taboos, instead of regarding them as static and interchangeable products.     

茶食与当代乡民礼俗——关于鲁西刘庆洪村茶食礼俗的调查报告

作为一类食品的名称,"茶食"一词的出现已经有千年的历史了。《大金国志·婚姻》记载:"婿纳币,皆先期拜门,亲属偕行,以酒馔往,酒三行,进大软脂小软脂,如中国寒具,次进蜜糕,人各一盘,曰茶食。1"《北辕录》中亦云:"金国宴南使,未行酒,先设茶筵,进茶一盏,谓之茶食。2"从这里看,所谓茶食,最初应是指佐茶的点心。女真人是以肉、奶为主食的游牧民族,非常喜欢消食除腻的茶。而     

礼俗文化的再研究——回应文化研究的新思潮

中国传统文化模式具有生活方式、伦理道德、等级序列一体化的结构,精英文化通过以礼化俗的过程,把观念形态推向平民百姓,从而使世俗生活理性化,形成百姓日用之学。在这种文化模式中,礼和俗相互依存、胶着,双向地增强了上层文化和下层文化的渗透,极大地增强了各民族、各地区人群对伦理价值的认同,也培育了生活方式意识形态化的普遍心态。礼俗文化为后代留下宝贵的思想资源,也为中国的思想启蒙往往要从生活方式发端留下历史的因缘。从学理上重新建树礼俗文化的知识系统,是深化中华文化研究的重要路径。在文化研究凸现生活主题的思潮中,创造富有中国特色的文化理论,是中华文化面向新世纪的又一使命。     

Tibetan History (in Tibetan)

AuthoredbyTubdainPuncog,thisbooktellsofthehistoricaldevelopmentofThebookrecordstheexperienceofthescientificsurveyteamsentbytheChineseAcademyofSciencestotheQinghai-TibetPlateau.Theteamwascomposedofthreegroupsofpeo-Wewe(k-)uthoredbyTubdainPUncog,thesbookLte…     

Tibetan Women and Cosmetics

ＴｉｂｅｔａｎＷｏｍｅｎａｎｄＣｏｓｍｅｔｉｃｓＴＡＲＡＢＣＥＲＩＮＧＹＵＺＨＯＩＮＩｔｉｓｔｒｕｅｔｏｓａｙｔｈａｔｗｏｍｅｎｈｅｌｐｂｅａｕｔｉｆｙｔｈｅｗｏｒｌｄ．Ａｌｔｈｏｕｇｈｔｈｅｙｔｈｅｍｓｅｌｖｅｓａｒｅｐｒｅｔｔｙｅｎｏｕｇｈ,ｔｈ...     

Yaowangshan and Tibetan Medicine

The author has just completed his new work entitled Potala Palace in the Sunshine. Based on history and facts as well as his own experiences, it presents tidbits about the Potala Palace and its history, showing the birth and enrichment of Tibetan culture. The following is a brief extract from the work.     

The Concept of Taboo in Raga,Vanuatu: Semantic Mapping and Etymology

This article discusses the two terms that convey the concept of taboo in Raga, the language of north‐central Vanuatu originally spoken in north Pentecost, and provides linguistic evidence expanding on the information published previously by the anthropologists Masanori Yoshioka and John Patrick Taylor. Based on the corpus collected in north Pentecost in the period 2015–2017, and on older ethnographic and religious written material, a semantic map is proposed for the two taboo‐related Raga terms: sabuga and gogona. Reviewing the terms that designate the concept of ‘taboo’ in the neighbouring languages, the study also explores the possibility of borrowing and semantic interference from other languages, and proposes that sabuga is a reflex of Proto Oceanic *tabu, albeit an irregular reflex, and gogona a reflex of Proto North and Central Vanuatu*kona ‘sacred, taboo’.     

湘西土家族育儿礼俗探研

在湘西土家族人的心目中,一个婴儿的诞生只有通过诞生仪礼,才能成为真正意义上的“人”。育儿礼俗,寄托了人们对美好未来的追求,是民族个性与地方特色的标志之一。故土家族的育儿礼俗是一个民族的化源流,是环太平洋化的一个因子。     

Tibetan Football

In general view,people always believe that the"roof of the world"at 4000 meters above sea level would never have any connection with football.However,the fact is that football is no less popular in Tibet than it is in any other place.Particularly in recent years, on the snow-capped plateau,the residents increasingly love football.An ordinary football match can attract a big group of fans.Whenever     

Tibetan Mastiff

About twenty or thirty years ago,the Tibetan mastiff served only as a shepherd dog for Tibetan herders,but today it has a five,six or seven-figure Yuan worth.     

Tibetan Knife

The Tibetan knife is essentialto Tibetan people's life. It alsohas high art value as a form ofethnic handcraft with a long-standing good reputation athome and abroad. The typical Tibetan knives ofthe Xigaze area are from Lhazeand Xietoinmen, which hasbecome a very fashionable sou-venir or gift for tourists to takehome. The shinning bright knifeis a completely handmade of     

西藏俳蛱蝶

在西藏东南部的原始森林中,栖息着一种以西藏命名的大型蛱蝶。它多年以来一直被认为是西藏蝴蝶的名片之一,众多昆虫爱好者都希望能一睹其真容,它就是西藏俳蛱蝶。分类位置:鳞翅目,歧蝶科,线缺蝶亚科,俳蛱蝶属。描述:中大型蛱蝶。前后翅均狭长,前翅顶角尖锐;背面棕黑色,前翅具1条鲜黄色的宽中带,后翅具1条白色的宽中带,外缘饰有1列锈红色环纹。     

Tibetan Woodcarving

Keeping Abreast with Religious Advancement
The chapel in the Tashilhunpo Monastery for the stupa of the 10th Panchen Lama was built in 1993. I found the woodcarving art was my newly discovered complex art. When and where from does Tibetan woodcarving originates？ I have not yet to make any conclusions from all my research. Notwithstanding, academic circles generally conclude that the origin and advancement of Tibetan woodcarving art was keeping abreast with the dissemination and development of Buddhism in Tibet. That is to say woodcarving was included when Songtsen Gampo built the Tubo Kingdom in the 7^th Century.