蒙古·祭火

祭火是蒙古民族最古老的祭祀活动之一也是他们过年的重要内容。蒙古族认为火是纯洁的象征和神灵的化身,灶火是民族、部落和家庭的保护神,可赐予人们幸福和财富,也是人丁兴旺、传宗接代的源泉。人们一般都在农历腊月廿三祭火神、祭灶神。     

阿细人的祭火节

从昆明出发,到弥勒县城,再西行22公里的柏油路、3公里的土石公路,扑入眼帘的是绿翠缠绕、土墙灰瓦的西一乡红万村,这里居住着1 000多阿细人。红万村的阿细人至今仍完整而原始地保留着对火、对生命的祭祀和崇拜。现在,即使是村里最老的老人也说不清祭祀火神是什么时候留下来的传     

锡林郭勒盟正蓝旗祭火祈福

正蒙古人崇拜火,视火为生命与兴旺的象征。他们敬火为神,在草原上,火神是诸神中最受尊敬的神。在每年农历十二月廿三日或廿四日,蒙古人家庭都会举行祭灶仪式,称为祭火节。蒙古人称灶神为"火佛",称祭灶仪式为"祭火",称祭灶节为"祭火节"或"祭火二十三"。祭火节的意义很像是汉族和其他少数民族的灶王节或祭灶节,只是关于日期缘由的解释、节日名称、节日形式和内容,有着明显的独特之处。蒙古人至今流传着"黎民     

全裸化妆舞会 阿细人祭火节

<正>每年农历二月初三,在弥勒县西一镇红万村,彝族阿细人奔放的歌舞精彩迷人,神秘的祭火活动撼人心魄,这是火的圣典,这是阿细"部落"原始激情的豪迈释放——神秘的阿细祭火节。火神的后裔传人     

神秘的阿细祭火仪式

彝族支系一阿细人是一个祟尚火的民族。他们认为：火。能给人们带来光明和温暖。带来了熟食。驱走了凶猛的野兽。而且。他们刚一出生就在火塘边进行命名仪式,列离别人世时也有香火陪伴一生都与火结缘,所以,他们把火尊为神。每年农历二月初三的这一天,居住在云南省红河哈尼族彝族自治州弥勒县方圆百里彝山中的阿细人都要举行祭火仪式,而红万村的祭火仪式更为隆重、神秘和精彩,被外国友人称为“东方狂欢节”。[编者按]     

年之祭

祭祀祈祷,拜迎恭送,挂桃符,贴门神,点燃爆竹,表演驱傩的化装舞蹈……古人过年时,最为关注和重视的乃是自己与天、自己与神鬼的关系。他们的思想深处盘踞着“天人合一”的哲学。无论是“一出家族祭祀戏,世代演绎五百年”,还是“黄土地放社神从天降”,或者最远的边地“独龙族剽牛祭天”……种种行事,动机只有一个,就是争得和维护人的利益。     

歌之祭

我会唱的抗日歌曲相当多,曾几次令长我十来岁的朋友惊讶。他们才是大唱这些歌曲的一代人,怎么这个当时的小孩子能与他们旗鼓相当地竞唱！这些歌,我是听大姐明端唱出唱进而听会的。抗战胜利后,另一类歌曲流行,像周璇、白光、姚莉、吴莺音等人的歌,我也会唱不少。这又是从大姐购置的唱片听会的。大姐是一个整天唱歌的女孩子,特别爱唱电影插曲。当然,爱唱歌的青春少女很多。普遍如此,今日尤烈。１９４４年冬,日寇攻入独山的消息,对一向以福地自许的安顺城造成一场地震。小城居民发现,被怜悯同情的那些“下江人”（即难民）的悲惨命运,一夜之间落到了自己头上。短短几天里,某家带头逃难了,某家在贱卖家具了之类,谣言像蜂桶失王嗡嗡乱飞。我放学过街,也能感到异样的氛围。但家里总是平静如常。忽然一天,母亲宣布要带着我们去乡下住些日子,只留下父亲和工人刘大哥看家。近年才听谷受璋兄说,其实那时他已受父亲委托,踏选了几处地方,并选中偏僻而风景绝美的织金小城。但真正去了的,只是远郊的郭家屯。那个冬天特别冷。母亲率领我们过钟鼓楼,经北街,出北门,一路有干河、精怪塘、跳蹬场等地名。母亲坐轿,两个妹妹和两个表妹分乘两架滑竿,两两相背而坐。两个姐姐和我步行。加上刘大哥、...     

百年春之祭

如果说舞蹈艺术始终保持着某种小众气息,《春之祭》这出舞剧的名字却始终在舞台的中心。斯特拉文斯基、尼金斯基、皮娜·鲍什等大师一路护送,成就了它的经典之名。明年是它的百年诞辰。     

自残之火

阿富汗赫拉特地区某家医院的烧伤病房里,名叫扎哈拉的病人脸蒙纱布,以防止苍蝇感染。阿富汗妇女自焚可能是出于逃避家庭暴力的目的,因为她们以为一旦着火便可以立即死亡,但实际上许多人都带着惨痛的伤痕继续残生。摄影师斯特凡妮·辛克莱首次对阿富汗妇女自残行为进行报道是在2003年,     

Reaction to Fire of Existing Timber Elements Protected With Fire Retardant Treatments: Experimental Assessment

Fire safety is an important issue of building safety, especially when the building’s fire load contents enhance the risks of fire deflagration. When existing timber structures are involved, the most usual way to improve its reaction to fire is to treat wood with fire retardants. This study focuses on the surface protection of existing timber roof structures against fire, through the use of fire retardant (FR) treatments applied on site. An experimental investigation was carried out to study the effect of FR treatments on timber reaction to fire, with a special emphasis on timber members with biological deterioration and previously treated with preservative products. The behaviour and effectiveness of intumescent and non-intumescent treatments was also investigated. The study showed that the application of FR treatments improved the reaction to fire of timber, even in the presence of previous preservative treatments. However, the choice of the specific FR treatment should take into account the substrate conditions. In addition, test results suggest that protection systems involving multi layers (intumescent and non-intumescent) with different functioning modes each are likely to have a good global performance on the protection of timber elements against fire.     

郑和圣墓行香与泉州伊斯兰教的重兴

郑和率领庞大的船队七下西洋,其中,于永乐十五年（1417年）第五次下西洋前的当年夏,到泉州灵山圣墓行香。这一举动所传播的国家宗教政策的形象话语,及其所作出的社会示范作用,推动了泉州伊斯兰教的复兴。     

火灾对文物的危害及消防

本简要地介绍了火的起源、火的利用、火的灾害以及如何预防火灾的发生和灭火的方法。     

Fire and Memory: Transforming Place using Fire at Henge Monuments

Henges — Late Neolithic to Early Bronze Age earthwork monuments — often have long life-histories of reuse and rebuilding over generations. At some sites, fire-lighting and the deposition of fire-altered materials played a significant role in certain phases of the use of the henge. This article reviews the evidence for fire in the life-histories of four henges in Scotland, and interprets the various ways in which fire was employed at different times and at different sites. It argues that fire had a transformational effect, not only upon monuments and materials, but it also characterized and transformed people’s experiences and memories of particular sites, thus creating links between monumental sites and quotidian experience during the Neolithic and Bronze Age in Scotland.     

Application of a Physics-Based Simulation Model to Examine Post-Earthquake Fire Spread

For 50 years, post-earthquake fire spread models used the basic empirical, macro approach developed by Hamada in 1951 Hamada, M. 1951. On Fire Spreading Velocity in Disasters, Tokyo: Sagami Shobo. (in Japanese) [Google Scholar]. Recently, however, a few physics-based models have emerged in which different modes of fire spread (e.g., radiation, branding) are modeled separately, more realistically, and in more detail. Using a case study for Los Angeles, this article illustrates how a new physics-based model developed by the authors can be used to estimate how much, how fast, and where fires spread, and also to provide insight into how fires spread and factors that influence fire spread.