共查询到20条相似文献,搜索用时 46 毫秒
1.
达斡尔族长期遥居于我国东北地区,与世交往很少,萨满教成为当时达斡尔族人民的精神饮品,受萨满教万物有灵思想的影响,当时的达斡尔族人民将世界中的有生物和非生物都视为神来信仰。认为诸神都是人类和自然界的主宰者,所以将它们以神佛进行供奉,保佑人畜平安、各业兴旺。达斡尔人对于所供奉的诸神分为固有的和外来的两类,对于固有的神,不但有神的传说,同时还有各有固定的祭词,另外还将许多神合为一神,富于一定的系列性。本文对达斡尔族历史上所信仰的众神时行了分析,并对多神信仰的文化根基及相关价值观的形成进行了具体的阐述。 相似文献
2.
明末画家多借山水、花鸟等景物而抒其胸怀,丁云鹏却以擅长人物画而名噪一时,《玉川煮茶图》(封面)即其画作中较为精采的一幅。茶,在我国有着悠久的历史,煮茶、饮茶已成为我们民族一种特有的文化现象。被后世奉为“茶神”的唐代陆羽不但嗜茶如命,还为后人留下了一部《茶经》。在唐代尚有 相似文献
3.
4.
为传统文化研究注入活力──《中国人与中国祠神文化》读后袁征唐代的茶坊在烛台上搁着一个茶神,有生意就把茶水供奉在它面前,没有生意就舀起滚烫的开水照头没过去。这是什么心理?程民生博士的新作《神人同居的世界--中国人与中国祠神文化》(河南人民出版社1993... 相似文献
5.
6.
7.
五月十二日“茶神”陆羽故乡——湖北省天门县在竟陵镇陆羽宾馆举行首届陆羽研究学术讨论会,参加会的有全国部分省市的专家学者共116人,中商部茶畜局陈云锡副局长和中国茶叶学会理事长王泽农教授主持了会议。日本东京女子医科大学名誉教授诸冈妙子和她的女友瓮君代教授也应邀专程赶到我国参加了这次盛会。陆羽是我国唐代的杰出学者,著名茶叶科学家、茶学理论家,他著述的《茶经》举 相似文献
8.
9.
中国是茶的故乡,而中国古代的茶具,在中华民族文化史中占有重要的一席之地.以福建建阳窑兔毫盏为代表的黑釉瓷茶盏,因其精湛的工艺水平和适应当时的"斗茶"而著称,在两宋时期盛极一时.本文通过论述宋代建阳窑黑釉瓷器及宋代斗茶文化,揭示建窑黑釉瓷茶盏的兴盛与两宋时期斗荼文化的繁荣二者之间的内在联系. 相似文献
10.
11.
12.
Concerns about climate and energy security are leading to increased government intervention in the energy sector, in particular as they relate to the choice of energy supply options. While many of these options will improve both energy and climate security, many measures will benefit one while harming the other. This raises an important question for governments and energy planners: how can conflicts between climate and energy security be resolved? This article outlines some of the barriers and problems that may arise as governments and companies try to address climate and energy security concerns simultaneously in various energy supply areas. It concludes by arguing against choosing one objective over the other, and by outlining steps that can be taken to help resolve conflicts between the two agendas. 相似文献
13.
14.
15.
《Interdisciplinary science reviews : ISR》2013,38(3):241-246
AbstractIt is argued that Psychological research on 'race' and 'ethnicity' issues presents a number of ethical problems. These relate to the sociopolitical impact of such research, particularly when it purports to find differences of an 'innate' character; to the use of naive subjects, particularly children, in research which is aimed at demonstrating their 'inferiority'; and, within the academic community itself, to the working relationships between researchers who believe in 'innate' 'race' differences and colleagues belonging to allegedly 'inferior' groups – this being particularly significant within a teaching environment. Although the 'race differences' question has a long and controversial history, ethical issues relating to the research process itself have received less focused attention. Moreover, replacement of the genetically obsolete concept of 'race' with the idea of 'ethnicity' does not solve the problem entirely, and the term 'ethnicity' is itself unsatisfactory in several respects. 相似文献
16.
Patrick Geary 《History & Anthropology》2015,26(1):8-17
This essay reflects on the relationship between anthropological and historical scholarship of ethnicity, picking up on themes explored by Andre Gingrich, by considering the epistemological and evidentiary limitations of social scientific and historical analysis and reconstruction. Beginning with the consideration of the pioneering transdisciplinary efforts of Robert Darnton and Clifford Geertz, it argues that many of the weaknesses ascribed to such efforts are actually part of the nature of social scientific investigation which, in the terms of Peter Winch, must take into account two sets of relationships: that of the relationship between the scientist and the phenomena that he or she observes and the symbolic system that he or she shares with other scientists, which can only be understood from the social context of common activity. How these two relationships challenge social scientific analysis of ethnicity are examined through a consideration of the difficulties of applying Anthony Smith's definition of an ethnie to either Fredrik Barth's classic essay on “Pathan Identity and its Maintenance” or Helmut Reimitz's study of Frankish identity. It concludes that neither anthropologists nor historians are simply describing societies as they are or as they were but rather attempt to describe societies as witnesses within them thought they should be, and we do this for our own society, not for those of the participants, past or present. 相似文献
17.
18.
19.
Aniket Jaaware 《European Legacy》2002,7(6):735-745
In what follows, I attempt to show that a look at some curious examples of translations from European texts makes us think about issues in translation theory and post-colonial theory from a slightly different angle. The metaphor of translation can very well be employed for understanding the relation between European texts, and some texts and some social and political practices in India in the colonial period, and this in turn helps us look critically at what I shall call our fuzzy post-colonialism. I also argue that Walter Benjamin's metaphor of translation as the after-life of a work can be extended to posit two basic modes of after-life. 相似文献
20.
"9·11"事件后,冷战后的国际政治格局发生了重大变化.其最大特征可以概括为以下两点:第一,确立了以唯一超级大国--美国为核心的以反恐为普遍主义的全球性安全阵线;第二,美国的爱国主义、民族主义戏剧性地高涨起来.就像当时有人强调因为全世界有60多个国家的人在世界贸易中心工作,所以对世贸中心的攻击就是对全世界的攻击那样,在美国国民中普遍存在着这样的观点:因为美国社会自身就是世界的缩影,所以星条旗也可被看作是超越一国国界的全人类的普遍象征. 相似文献