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1.
茆晓君 《寻根》2009,(6):68-71
大约在15世纪初,因为四川大凉山彝族内部的部族纷争,其中一支迁到了云南宁蒗定居,发展成为现在的小凉山彝族。小凉山习惯上指以云南宁蒗彝族自治县为主,包括永胜、华坪等毗连宁蒗的彝族聚居区。居住此狭长地带的彝族自称“诺苏”,操彝语北方方言,  相似文献   

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张鉴磊 《大理文化》2012,(6):98-100
剑川彝族分布在该县内各乡镇,与丽江市及四川省大、小凉山的彝族同属一个支系,无论是生产、生活方式,还是语言、风俗,均与楚雄彝族自治州等区域的另外支系有着较大的差异。  相似文献   

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本文尝试介绍云南彝族传统文化的传承现状,分析存在的问题,提出彝族文化传承与发展的建议对策。一、云南彝族传统文化传承现状彝族是一个古老而光荣的民族,从远古时代开始,彝族的先民就和其他各族人民一道,为缔造这个伟大国家做着贡献。这一贡献的突出表现,就是彝族在漫长的民族发展道路上创造了大量的、独特的、璀璨夺目的民族文化。  相似文献   

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章天柱 《大理文化》2012,(11):98-101
黑话人,是居住在云南鹤庆县西山、剑川县东山和丽江市北山毗连山乡境域的彝族的一个支系。因先民使用的语言,是一种古老的汉藏语系藏缅语族彝族支单音节语言,周边居住的各族群众无法与其进行口语交流,便谑称其为“黑话”,从而便把说这种语言的彝族群众亦称为黑话人。  相似文献   

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中国文明的又一源头:金沙江南北两侧彝族山乡刘尧汉探讨中国文明的源头,我们不能不注视金沙江。彝族657万多人,主要分布在金沙江南侧云南(370多万)、贵州(80多万)和北侧四川(190多万)。现从太阳历法、葫芦崇拜、彝文释古符等三项来阐述金沙江彝族先民...  相似文献   

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杨柳 《华夏文化》2002,(1):63-64
彝族是中华民族大家庭中一个有着悠久的历史文化传统的少数民族,主要分布在今天的云南、四川、贵州和广西四省区。这一地区群峰林立,峡谷纵深,地势雄伟,气势磅礴,作为古尧人的后裔,彝族人民世世代代在这块土地上生息劳作,在与自然抗争融合的漫长岁月中,他们不仅塑造了本民族勤劳勇敢、聪明智慧的民族性格,而且创造了丰富绚丽的民族文化。  相似文献   

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一童年的记忆中,爷爷说的磨坊箐是故乡最远的一处山名,爷爷说他的父亲也说不清它原先叫什么名,是早前从宁蒗、凉山一带迁来的彝族同胞选在那幽僻处建了个水磨坊而得名的。那里长满茂盛的原始森林,长年烟雾迷濛,涧水叮咚,树木荣茂。林间常有野猪、熊等凶猛野兽出没,危险四  相似文献   

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彝剧长期以来一直在云南楚雄彝族地区广为流传。楚雄彝族自治州彝剧团成立于1983年,成为我国“天下第一团”之一。该团是振兴彝剧、继承发展该剧种的专业表演团体。彝剧继承了彝族的文学艺术传统,剧中舞蹈、身段、台步都来自本民族的舞蹈,曲调也来自本民族的山歌、小调,分独唱、对唱、轮唱、齐唱、领唱及唱、白间杂等形式;伴奏使用芦签、吸呐、笛子、月琴等民族乐器。楚雄州彝剧团创作演出的(蔑独尼闹店X(掌火人》分别获得全国少数民族题材剧本创作银奖和铜奖;彝族双人舞(公鸡啄架》获上海市“世纪杯”首届大世界民族文化节舞蹈大…  相似文献   

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项红 《寻根》2009,(2):54-58
《查姆》的流传地区和主要内容 史诗《查姆》以彝文手抄本的形式流传在云南楚雄彝族自治州双柏县的底土、新资、妥甸,红河哈尼族彝族自治州的石屏、建水、元阳,玉溪地区的新平、峨山等地,是彝族民间为死者办丧事时所诵念的经书。  相似文献   

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南诏古都     
巍山地处云南西部哀牢山麓。公元649年,南诏始祖细奴逻在巍山建立了大蒙国,开创了南诏的基业。不仅如此,巍山还是红河的源头,国家级历史文化名城,彝族寻根祭祖的圣地。  相似文献   

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In this article the authors describe pedagogy which rests on commitments to solidarity, activism, and intersectional understandings of personhood and social (in)justices. The authors seek to create accessible classrooms where our many selves and critical consciousness can be in (dis)comforting conversation with one another. Then, they hope to bring activism to the streets.  相似文献   

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International students continue to grow in number worldwide, prompting researchers to look for ways to make the study abroad experience more fruitful. One avenue of research has focused on friendship formation, the significant role it plays in the study abroad experience, and the unique friendship combinations made possible by the study abroad experience. International students form friendships with individuals from their own country, from other countries, and from the host country. Research has found that international students often have more friends from their home country; however, research has also demonstrated a relationship between having more host country friends and satisfaction, contentment, decreased homesickness, and social connectedness. The current study looks to further explore these relationships through a social network lens by examining friendship network ratios, strength, and variability of the three friendship groups. A friendship network grid was developed to assess where international students’ friends are from and how strong those friendships are. Eighty four international students completed a survey examining the relationship between friendship networks, social connectedness, homesickness, contentment, and satisfaction. Contrary to prior research, international students did not report having a higher ratio of individuals from their home country in their friendship networks. However, international students with a higher ratio of individuals from the host country in their network claimed to be more satisfied, content, and less homesick. Furthermore, participants who reported more friendship variability with host country individuals described themselves as more satisfied, content, and more socially connected. Implications and directions for future research are discussed.  相似文献   

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凌夫 《寻根》2008,(6):108-110
1939年,全民抗战已进入第三个年头。这年6月,作家老舍代表中华全国文艺界抗敌协会,参加全国慰劳总会北路慰劳代表团,慰劳与日寇作战的军民。代表团从重庆出发,先到西安,再到洛阳。由洛阳、南阳到襄樊、老河口,而后出武关折回西安。由西安奔兰州,由兰州到榆林、青海、绥远、宁夏、兴集,同年12月返回重庆。一共走了5个多月,行程两万多里,一路险情万端。老舍在陕州,差一点被日本的飞机炸死;在兴集,  相似文献   

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ABSTRACT

The study illuminates intergroup cognitions and intended communication towards Appalachians. American MTurk workers’ (N = 252) open-ended responses illuminated stereotype content of “backwards,” “uneducated,” “poor,” “mountain dwelling,” “self-reliant,” “kind,” and “prejudiced,” corroborating non-Appalachians’ closed-ended responses that Appalachians are deemed moderately competent and warm. The previous contact with an Appalachian yielded no significant differences in “attitudes towards Appalachians” scores. Intended (non)accommodations towards Appalachians commonly included “no adjustments,” with a variant array of overaccommodations (e.g. talking slower) and avoidance that either invoked or enforced stereotypes. Results may inform future testing and enhancement of intergroup and interpersonal communication with and about Appalachians.  相似文献   

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