查询词典 ancestor worship

The process from nature worship, Totem worship to ancestor worship is continuously strengthening humans.

从自然崇拜、图腾崇拜到祖先崇拜的过程，是古蜀人不断强化人的尺度的过程。

Concubinage is the natural result of the Confuci~in practice of ancestor worship which demands that sons be raised to worship a man when he is gone.

四、纳妾是儒教实行祖先崇拜的自然结果，因为它要求多子多孙来奉祀先人。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为"知识—文化"传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

By means of Hua, filial duty is assimilated into the ceremony of ancestor worship, enabling the ceremony to bear the function of filial education; by means of cultivation, the individual gains the filial concept and behavior; the blood ties will be sustained and the unity and identification of the family members will be strengthened in the way of converting filial duty into the love, the respectfulness, the support and the worship to parents and the activities of repairing the clan temple and continuing the family tree. Finally, filial duty coming into the different forms of reading, playing and writing scripture finishes the entire society\'s integration and sustains the social stability.4. It is because the Bai People group passes on the filial duty in the principle of Cheng that the filial duty still has an effect on the individual, the family and the society.

通过"化"，孝道融入了祭祀祖先的仪式中，使该仪式具备了孝道教育的功能：通过"化"，个体获得了孝道的观念和行为；将"孝道"化为对父母的爱、敬、养、祭，以及修祠、续谱的活动中，就可以稳固血缘家庭关系，增强宗族成员彼此之间的认同、团结和凝集力；最后，孝道"化"到莲池会的诵经、洞经会的谈经和圣谕堂的写经活动中，完成了对整个社会的整合，维持了社会的稳定。4、孝道之所以仍旧在白族的个体、家庭、社会中发挥作用，是因为他们在传承孝道时，本着"诚"的原则。

Again, soul-worship and ancestor-worship are not identical, and with many tribes much attention is paid to conciliating the souls of the dead where ancestor-worship is unknown.

再次，灵魂崇拜和祖先崇拜是不相同的，并与许多部落的很多注重调解的灵魂，死者的地方祖先崇拜是未知之数。

In the Chinese historical tradition, the Zhou defeated the Shang and oriented the Shang system of ancestor worship toward a universalized worship away from the worship of Di and to that of Tian or "heaven".

在中国的历史传统，战胜了周尚和导向系统的商代祖先崇拜走向普及礼拜远离崇拜狄和到田或&天堂&。

The origin of ancient Egyptian religion is from the nature worship to animal worship, which becomes the totemic emblems of each tribe and then develops into the belief for half-man, half-beast creature. It is later that the human-figured God, which is called the ancestor worship, becomes polytheism, the belief in a plurality of gods in which each deity is distinguished by special functions.

古埃及宗教的演进，是由自然力崇拜到动物信仰，成为诸部落的图腾象徵物，再逐渐产生半人半兽的信仰对象，之后才有人形的神只出现，称为祖先崇拜，而成为神只各司其职的多神信仰。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为&知识—文化&传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

Yi is a nationality of the fire, Yi Torch Festival is the witness that the fire of Yi worships, joyous song of festival whether Yi people have deep love for behavior of life, Yi clan worship, ancestor worship, totemism worship are the reflection of Yi moral education.

彝族是火的民族，彝族火把节是彝族火崇拜的见证，节日中的欢歌是彝族人民热爱生活的表现，彝族氏族崇拜、祖先崇拜、图腾崇拜是彝族道德教育的反映。

In this paper, based on the review of many kinds of literatures and field survey in Dong Minority located in Congjiang County of Guizhou Province, the background of taboo formation was analyzed, some typical taboos related to rice-planting such as god and ghost worship, ancestor worship, and water worship, fish worship, frog worship, snake worship and so on, and their significance were discussed from the ecological angle, and the positive effects of traditional cultures including taboo in ecological conservation and regional sustainable development were illustrated.

在大量文献调研和实地考察的基础上，以黔东南侗族地区为例，较为系统地研究了一些禁忌产生的原因，重点分析了稻作文化中的一些禁忌及其生态学意义，揭示了少数民族地区包括禁忌在内的传统文化对生态保护和生物多样性保护的积极作用。

It is also known as one of the most poisonous naturally occurring substances.

它也被称为一个最自然发生的有毒物质。

The greatest stress is found at the location on the cross section where V is the largest.

最大应力出现在横截面上V为最大的地方。