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1.
孪生子禁忌和孪生子崇拜的本质是相同的,其目的都是要将孪生子这种在人们看来不正常的事物摒除于正常的社会秩序和社会规范之外,从而达到社会心理的平衡。  相似文献   

2.
黑龙江下游及库页岛的土著民族认为,孪生子的出生是由神灵或者熊(森林之神)使妇女怀孕所致,孪生子身上具有神圣的成分,具备与神灵世界沟通的能力,能够给人带来好运,因而受到人们的崇拜。而台湾高山族认为,人类只能一胎一儿,生双胞胎是灾祸将至的凶兆,孪生子是他们的禁忌,必须将双胞胎杀死并举行复杂的禳灾仪式。二者对于孪生子截然相反的观念,其产生的根源实质上是相同的。  相似文献   

3.
孪生子崇拜曾是黑龙江下游及库页岛许多土著民族精神生活中的一项重要内容.松花江下游的赫哲族中也存在过孪生子崇拜现象.  相似文献   

4.
创世神话作为民间文学的重要组成部分,其中心问题就是关于人是怎么来的,许多民族的洪水创世神话在解答这样一个问题时,自觉和不自觉地以血缘婚的形式对种的繁衍和族的延续作出解释。而在云南少数民族的洪水创世神话中,也不乏这样的现象,只是这种解释又使他们陷入了乱伦的禁忌中。这种相似的解释中对于禁忌行为的叛逆,源于原始初民蒙眬的生育观和原始的性意识,是特定历史条件下生育观和生殖崇拜意识的反映,是原始初民出于相同的生存需要和对自我的认知状况下的一种文化趋同现象。  相似文献   

5.
创世神话作为民间文学的重要组成部分,其中心问题就是关于人是怎么来的,许多民族的洪水创世神话在解答这样一个问题时,自觉和不自觉地以血缘婚的形式对种的繁衍和族的延续作出解释。而在云南少数民族的洪水创世神话中,也不乏这样的现象,只是这种解释又使他们陷入了乱伦的禁忌中。这种相似的解释中对于禁忌行为的叛逆,源于原始初民蒙眬的生育观和原始的性意识,是特定历史条件下生育观和生殖崇拜意识的反映,是原始初民出于相同的生存需要和对自我的认知状况下的一种文化趋同现象。  相似文献   

6.
维吾尔人的"同乳人"研究--麻扎阿勒迪村维吾尔人的认知   总被引:2,自引:0,他引:2  
本文对维吾尔族的同乳人事实进行深层的描述与阐释 ,讨论同乳人的乱伦禁忌及社会血亲身份 ,并由此提出不能简单地断定维吾尔社会为父系社会的结论。文章资料主要来自笔者在新疆鄯善县吐峪沟乡麻扎阿勒迪村十个月的人类学田野调查。  相似文献   

7.
贾婷 《民族论坛》2012,(18):47-49
本文通过对舟溪苗族社会文化的描述,分析传统性别分工对两性关系的影响,以此来揭示舟溪妇女与纺织之间的互动关系。苗族妇女无论在传统的性别分工中,还是现代的苗族社会中都发挥着自身能动性,实现自我价值的不断飞跃,拥有着积极的人生观和价值观。  相似文献   

8.
恩格斯根据摩尔根《古代社会》提供的详实材料,写成《家庭、私有制和国家的起源》,研究了古代氏族社会与民族和私有制、国家起源的规律。这部作品贯穿和体现了辩证唯物主义思想,完善了马克思主义民族发展规律研究的科学领域。  相似文献   

9.
任何科学都由两种类型的陈述构成:一是对事实的以经验为依据的陈述,通过观察而获致,是确实可靠和无可争辩的;另一种是理论陈述,它是思辨的,常因观念的转变而变化莫测。据此,我们搜集到全部相关事实,就会编织和系统提出各种理论以阐释或使之符合这些事实。事实和理论的划分,已在人类学的民族志(对各种文化的描述)和民族学(对描述的理论化)之间的区别中留下深刻的烙印,但这种两分法却往往导人误入歧途。什么是支持一种理论的有关事实?该如何观察它们?认为我们能够记录全部事实的看法,显然是荒谬的。观察和筛选事实,只能通过兴趣、事先假定和已有经验来实现。而且,全部描述都不可避免地渗透着我们的理论思考。认为存在纯粹描述的观念是一个错误的观念。朱利安·斯图尔德在其著名论文《文化的因果关系和法则》的结尾中,正确有力地阐明了这一点。他说:“搜集事实本身便是不充分的科学程序,事实只存在于同理论的联系之中;理论并非被事实推翻,而是被新的更宜于解释事实的理论所替代。”  相似文献   

10.
本文采用跨学科的“性别”视角,通过对《第四交响曲》第一乐章的文本分析,在广阔的社会文化背景中讨论《第四交响曲》中隐喻的“性别”问题,并完成对这部作品的重新解读。笔者将结合这部作品之内的乐谱文本与之外的社会文本来对这部作品的“性别问题”做进一步阐释。并在此基础上,对柴科夫斯基这一人物做一些自己的认识与思考。  相似文献   

11.
禁忌作为一种民俗事象,是人类普遍具有的文化现象,与语言有着紧密的联系。回族语言及其禁忌是族群和族群意识构建需要的结果,反过来又作用着族群和族群意识的构建和整合,它体现了回族人强烈的自我表述愿望和族群话语的努力。  相似文献   

12.
云南少数民族由于受经血不洁等错误观念的影响和误导而形成的各种禁忌习俗 ,以及由于生活条件的限制而采取的许多不恰当的护理方式 ,都极大地损害了当地少数民族妇女的身心健康。但另一方面 ,有些禁忌习俗在客观上也有利于妇女的身体健康。在与经期病痛长期做斗争的过程中 ,云南少数民族妇女也积累了不少行之有效的护理知识  相似文献   

13.
在现代旅游活动中,旅游纪念品成为游客与东道主之间一种以物为媒介的关系纽带。而在民族旅游诸事务中,民族旅游纪念品成为众多因素和复杂关系附丽的物品。人类学对物的民族志研究以及所形成的知识谱系,在分析特定物方面具有范式意义。其中民族志对物所秉持的原则值得特别提示:有些东西可以赠送,有些东西可以出售,而有些东西不可赠送、不可出售,必须保留。民族旅游纪念品包含着以民族作为装饰的旅游纪念品的意义,关系繁杂,需要细致地加以厘清,谨慎地加以对待。  相似文献   

14.
由于受认识能力的限制和生存环境的影响,在南方少数民族的观念中普遍存在着有关巫蛊的信仰,很多人幻想着通过巫术使异性受到诱惑。这种性爱巫术的表现形式多种多样,而用符咒和某些动植物配置的爱药来激发所恋之人的性爱、性欲和性力则是此种巫术常见的形式。由性爱巫术引申出来的有关“蛊”的迷信思想始终影响着人们的性观念和婚姻关系。  相似文献   

15.
陈丽霞  杨国才 《民族学刊》2016,7(5):65-70,116-119
I. The current situation of ethnic minority women’ s economic security One of the most prominent problems faced by the international community is how to ensure the e-conomic security of the elderly, and how to help those elderly people who have lost the ability to work to be properly cared for. According to Yang Shijie’s investigation, 75% of the poor population in Yunnan are ethnic minorities, and of this fig-ure, minority women are more impoverished than men. 1 . The poverty rate in Yunnan is a little bit higher than the national average poverty level. Although Yunnan’s economic indicators have made considerable progress, they have yet to reach the national average because of the province’s ho-mogenous industrial structure, low level of indus-trialization, and high proportion of resource indus-tries. The average wage of workers in Yunnan is only 85. 85% of the national average wage, and the poverty rate is higher than the national aver-age. 2 . There is a significant number of elderly women without pensions, and their poverty rate is high in Yunnan. Due to the dual urban-rural structure of the social and economic system, as well as the design issues related to the social pension security system connected with employment, the number of elderly women without pensions is quite significant in Chi-
na. In ethnic minority areas, only 24. 12% of peo-ple over the age of 60 have a pension, among them, the number of women is considerably lower than for men, accounting for only 10%. Elderly women from ethnic minorities are further excluded from the social pension security system. Only a small population of elderly ethnic women enjoy the benefits of the system, and their average monthly pension is significantly lower than that of the men. Compared with elderly men, elderly women rely more on other members of the family. 3 . The high rate of widowhood brings difficul-ties to the elderly. According to a sampling survey of 10% of the national population in 2010 , the widower ratio is 29. 55%, and widow ratio is 70. 45% among eth-nic minorities aged over 60 . Ethnic minority women devote more energy to unpaid housework in their youth and middle age, and their chances of finding employment are low. This means they normally de-pend on their spouse when they become old, how-ever, the loss of their spouse makes them even poorer, and increases their risk of falling into pov-erty. 4 . The ethnic minority women ’s property rights are difficult to be protected. Because of the influence of outmoded feudal i-deas in the ethnic minority villages, women gener-ally have no right to inherit property. For example, among the Pumi, property is inherited by the men, and women generally have no right to inherit. The
case is the same with the Naxi ethnicity. In the in-heritance systems of the ethnic minority people in Yunnan, wives rarely have the right of inherit-ance;the custom of“passing property to the men, but not the women” is still quite prevalent. If the husband dies, the wife will not only find it difficult to inherit her husband’s property, but may also lose her own property, including land rights. This leads to a low rate of property ownership among widows. II. Analysis of the causes of vulnerability of the gender structure 1 . Cultural lag American sociologist W. F. Ogburn was the first to use this concept, which refers to the time lag between material culture and non - material culture in the course of social change. Generally speaking, change in material culture occurs faster than in non -material culture, and they are not synchronized, so there is a gap between them. Ethnic minority women in Yunnan have been af-fected by the patrilineal system up to the present day, which influences the thought and behavior of all ethnic groups, and gradually builds a psycho-logical barrier in the ethnic women’ s minds, con-straining their talent and creativity. Yunnan is lo-cated in China’s southwest frontier region, and the ethnic minorities live in remote and isolated moun-tainous areas, where the concept of the low status of women is ingrained, and thus not easily changed. 2 . The cumulative effect of education and em-ployment Compared with boys, there are different edu-cational expectations on or investments in the girls in the social culture, which brings disadvantages to women looking for employment of in their youth and middle age. Because they can generally only involve themselves in housework, it is not possible for them to accumulate employment experiences, and this leads to a negative economic status when they become old. 1) Low level of education. Due to the tradi-tional influence of “valuing sons over daughters”,
the number of ethnic minority women who have not attended school is significantly higher than that of men; the number of ethnic minority women who have never received an education is more than twice as high as the number of men. The phenome-non of early marriage and childbearing in ethnic minority areas is still prominent. Due to the influ-ence of early marriage culture, the girls do not generally wish to receive a higher education. Addi-tionally, because of the development of tourism, girls tend to drop out of school very early and in-volve themselves in business or becoming tour guides. All these factors lead to ethnic minority women’s lower level of education. Because they do not receive a higher, or even elementary educa-tion, women’s lives are concentrated around the family and housework. 2 ) Devotion to housework. The elderly ethnic minority women not only have to take part in agri-cultural production, but they also have to take care of the “left-behind” children whose parents have left to work in urban areas. For instance, De’ang women play an important role in family, social and economic activities; they have to bear the load of heavy housework every day, including carrying wa-ter, collecting firewood, cooking, feeding pigs, cattle and children, weaving, washing clothes and farming. The Bulang women, together with the men, have created the ancient Bulang culture, and women play the role of “main tentpole” in the housework and farming. According to our investi-gations of the Yi in Chuxiong of Yunnan province, Yi women spend on average over six hours each day on housework, and most men almost never par-ticipate in housework. 3 ) Unemployment or low paid occupation. Ethnic minority women’s degree of participation in social labor is low, however, their housework du-ties are taken for granted, and not recognized by the wider society, so their labor value is underesti-mated, even ignored. Due to their low level of ed-ucation and contribution to unpaid housework, a lot of ethnic minority women are unemployed. E-
ven though a small number of them are in employ-ment, their jobs are concentrated in the low in-come industries, and few of them are supported by social insurance. 3 . Traditional gender roles in the division of labor Because of the traditional gender roles in the division of labor, the social expectations for the women’s role is still family-centered. This means women have to bear a lot of housework duties and child rearing responsibilities. Due to women’s spe-cial physiological characteristics, women have a double burden: the responsibility of human pro-duction and social production. However, under the influence of gender inequality, women who have made great contributions to the development of so-ciety and humanity have been subjected to unfair treatment. Their contribution is regarded as a bur-den unique to women or indeed the women’s natu-ral weakness, and can even become a discrimina-tory factor in employment and promotion—this is a great injustice to women. In summary, it seems that the structure of the fragility of elderly ethnic minority women is a sim-ply an issue of sex difference, but it essentially re-flects the social system and conceptual culture of“valuing sons over daughters” which is ingrained in the minority areas, and is an issue of gender in-equality. III. Countermeasures and suggestions The elderly ethnic minority women are a spe-cial group in China’s aging population. This group shows a structural vulnerability due to such as in-fluences of ethnicity and regional location, eco-nomic conditions, educational level, marital sta-tus. From the perspective of social gender, this paper studies the economic security status of ethnic aged women, analyzes the problems of economic security for this group, and puts forward some poli-cy recommendations for improving the economic se-curity situation of the elderly women in ethnic mi-nority areas. 1 . The state should increase investment in tye economic development of ethnic minority areas in order to provide more jobs and solve the problem of employment of women. Economic development in the minority areas could provide adequate economic security to improve the living conditions of the eld-erly women in those areas. 2 . The concept of gender equality needs to be strengthened. Women should enjoy equal rights in education, and equal employment opportunities as men, as well as equal rights in the husband-wife relationship. In addition, we cannot simply take each gender as exactlythe same, but should under-stand the psychological and physiological difference between men and woman, and pursue gender e-quality in terms of society, personality, opportuni-ties, and rights. 3 . National policy should afford some recogni-tion to women and their capacity for childbirth. Due to physiological factors, women have to take the responsibility of childbirth and feeding the child, however, they also have to work . Women’s contributions to the family will inevitably lead to their inferior position in terms of social professional competition. Therefore, when policies are drawn up, the physiological characteristics of men and women should be considered, moreover, gender awareness and gender equality should be a part of various policies. 4 . Policies should protect women’s employ-ment rights, and ethnic minority areas should en-courage women to go out to work. The state should make policies to protect women’s employment rights, solve the problem of sexual discrimination which might exist in the workplace, and create e-qual employment opportunities so as to reduce the probability of elderly women from ethnic minority areas becoming impoverished . 5 . Improve the urban and rural pension sys-tem, and improve women’s pension insurance cov-erage rate.  相似文献   

16.
禁忌是传统文化的一部分,门源汉族民间禁忌源自于汉族先民文化、佛教文化,并受到其他民族文化的影响。汉族民间禁忌具有制约人的行为、维护和规范家庭、社会生活秩序的功能。  相似文献   

17.
像种族、阶级、阶层一样 ,族群和性别也是对人群进行社会分析的基本范畴。“时髦”的男人与“守旧”的女人作为当代中国族群认同实践中普遍存在的现象和经验 ,反映出当代族群认同中存在的性别差异以及男性客位化与女性主位化的倾向。这一现象是男女两性权力不对等的体现  相似文献   

18.
滇黔桂交界地区的各民族民间流行"打老庚"习俗.这是一种虚拟血缘的结拜方式,不是兄弟如同兄弟.不同民族之间借此方式交往和互助.打老庚式和谐的民族关系的形成,主要基于:地广人稀是前提;一层层融合是表现;入赘婚是途径,优势互补是必然,民族和谐是结果.随着社会的发展、民族的变迁,传统的打老庚习俗也在发生变化.  相似文献   

19.
在壮族与客家族群互动中,由于语言竞争、互补和同盟,形成了双语制、语言转用、语言成分借用的语言关系类型。随着社会的发展和族群关系的变化,两个族群的语言关系将出现竞争减弱、互补变化、同盟延续的特点,并最终走向和谐共生。  相似文献   

20.
张立辉  赵野春 《民族学刊》2014,5(4):10-14,104-105
社交网络是当前很有人气的人际交往工具,已对民族关系产生了很大的影响,并滋生了利用其进行破坏民族关系的犯罪,应引起高度警惕。我们要根据社交网络的规律和特点,借鉴外国经验,加强网络管理,有效维护民族关系。  相似文献   

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