崇拜祖先

基本解释 (translations)

manism

与崇拜祖先相关的网络例句 [注：此内容来源于网络，仅供参考]

Another aspect of this animistic belief was ancestor worship, with each family honouring their own dead by their own rites.

这种万物有灵论信仰的另一面是崇拜祖先，每一个家庭都用自己的仪式来荣耀死去的亲人。

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。

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。

Primitive religion includes worship of natural, totem and ancestor, Manitou concept, witchery, taboos, religion festival and folk tales.

原始宗教包括自然崇拜、图腾崇拜、祖先崇拜、神灵观念、巫术、禁忌、宗教节日以及民间传说等。

Animistic conceptions may enter into the worship of ancestors and heroes; but other ideas are so essential that they cannot be regarded merely as modifications of soul-worship.

animistic观念可能进入崇拜祖先和英雄，但其他的想法是如此重要，他们不能被视为仅仅作为修改的灵魂崇拜。

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。

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。

From the angle of the connection between the conciousness of life and primitive rock carvings , this thesis synthesize multi-subject just aims to explore how primitive rock carvings is ever so often influenced by the conciousness.

本文从生命意识与原始岩画艺术关系的角度，运用多学科交叉综合运用的方法探讨和分析中国岩画在原始时代自然崇拜——图腾崇拜——祖先崇拜这数千年历史演进过程中，生命精神的流动对岩画艺术观念和岩画艺术表现的制约作用，及对后世中国画创作的影响。

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。

While the most descriptive accounts of the Gardens come from Greek historians such as Berossus and Diodorus Siculus, Babylonian records stay silent on the matter.

目录 导言宗教的实质第一编原始的梦境：原始宗教第一章宗教的产生第二章图腾崇拜第三章祖先崇拜、灵物崇拜和偶像崇拜第四章从多神崇拜到一神崇拜第五章古埃及宗教第六章古巴比伦宗教第二编苦难者的宗教：犹太教第一章犹太民族的诞生第二章以色列人在埃及第三章出埃及记第四章以色列人定居巴勒斯坦第五章欧洲人统治下的犹太人第六章犹太人的大流散第七章犹太人回归故土的热望第八章犹太教经典第三编天国之道：基督教第一章耶稣传奇第二章基督教的产生第三章基督教的变迁第四章中世纪基督教第五章改革运动第六章近代基督教第七章经典、组织和礼仪第四编信主独一：伊斯兰教第一章伊斯兰教之前的阿拉伯第二章伊斯兰教的产生第三章早期伊斯兰教的传播第四章哈里发时代第五章四大王朝时代第六章近现代的伊斯兰教第七章伊斯兰教派运动第八章经典和礼仪第五编痛苦中的生路：佛教第六编信仰的疆土：宗教在世界各国……购买此商品的顾客也购买了·文学简史·东方哲学简史/简史文丛系列·快读二十四史·千万别卖家具--终端销售攻略·读者文摘精粹版1：幸福像花儿一样查看此商品的顾客也查看了·宗教简史·神圣的存在--比较宗教的范型·神之简史·中国人的心灵图谱：魂魄·世界宗教寻踪

与崇拜祖先相关的网络解释 [注：此内容来源于网络，仅供参考]

ancestor worship：祖先崇拜

ancestor language 母语 | ancestor worship 祖先崇拜 | ancestor 原始现象

worship of ancestor：祖先崇拜

图腾崇拜:worship of totem | 祖先崇拜:worship of ancestor | 祖宗神崇拜:ancestor worship

ancestor language：母语

anaxon 无轴索神经细胞 | ancestor language 母语 | ancestor worship 祖先崇拜

ancestry：祖先

我对他对移民的缺乏了解感到遗憾,其实不论拉美、澳洲还是在海南,移民崇拜的多数是他们的首领(chief)而不是他们的祖先(ancestry). 这是因为移民是一个五湖四海集聚的群体,如果还在谈什么血缘、帮派那他们就没有凝聚力了,

Brahma：梵天

婆罗门教崇拜的神逐渐集中到一个力量强大的神(主神崇拜):"梵天"(Brahma). 他是一切神的根源,一切的神皆被认为由其所创. 而这个"梵天"我认为不是别人而是希伯来人的祖先:"Abraham"(亚伯拉罕). 看看他们的语音表现是多么地接近!

Shinto：日本神道教

日本神道教(Shinto)简称神道,发源于洪荒时代,是日本国民固有的宗教信仰. 最初以自然崇拜、祖先崇拜、天皇崇拜等为主,属于泛灵多神信仰(精灵崇拜),视自然界各种动植物为神只,也赋予各代日本天皇神性.

Shinto：神道教

神道教(Shinto)简称神教,是日本的传统民族宗教,最初以自然崇拜?祖先崇拜?天皇崇拜等为主,属于泛灵多神信仰(精灵崇拜),视自然界各种动植物为神?,也赋予各代日本天皇神性. 公元五至八世纪吸收中国儒家与佛教学说后,渐渐形成较为完整的体系

Shinto：道教

给你神道教基本状况吧,,,, 神道教(Shinto)简称神教,是日本的传统民族宗教,最初以自然崇拜﹑祖先崇拜﹑天皇崇拜等为主,属于泛灵多神信仰(精灵崇拜),视自然界各种动植物为神祇,也赋予各代日本天皇神性.

Nine Divines：九圣灵

他们有着传统的崇拜daedra的信仰,称daedra是他们的祖先,后来审判席(tribunal)的出现和晨风被帝国征服以后基本上这种信仰就微乎其微了.九圣灵(nine divines)是帝国主要信仰,帝国教会(imperial cult)和相当多其他信徒崇拜的主要神灵,

Living Fossils：活化石

现今还有很多所谓"活化石"(living fossils)的生物,我们用各种不同的方法测试,也看不出它们跟几百万年前的祖先有什么分别. 帕特森并不是进化论学者中唯一认为自然选择论可以纯粹用逻辑推论证明的人. 其他应用逻辑宣扬他们学说的人似乎比帕特森更崇拜自然选择.