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正一、作为江南习俗的试儿作为中国古代重要的诞辰礼仪,试儿,又名抓周、试周等等,有着悠久的历史。《颜氏家训·风操篇》:"江南风俗,儿生一期,为制新衣,盥浴装饰,男则用弓矢纸笔,女则用刀尺针缕,并加饮食之物,及珍宝服玩,置之儿前,观其发意所取,以验贪廉智愚,名之为试儿。"这是最早在文本上关于抓周试儿的明确记载。颜之推所说"江南风俗",可见这一习俗在江南一带已风靡许久。由于时代的原因,在宋代这一习俗的材料较 相似文献
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“人间岁换,天地回春”,“又是一年芳草绿”,春节——中华民族最重要的传统节日。千百年来其习俗丰富、隆重、热闹、喜庆。怎样过春节才有年味？民间春节有哪些习俗？当代时尚怎样与传统节日融合？记者从民间习俗角度,专访中国民间文艺家协会副主席罗杨。 相似文献
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挽面在潮汕一些地方被称为“开脸”“界面”“修容”等。“挽”在潮汕方言里是拔的意思,“面”是潮汕人对“脸”的称呼。
挽面这一独有的潮汕民间生活习俗出现始于何时,今难以考证,有一说它在清朝就在民间广为流传。根据潮剧《苏六娘》中的剧情,“杨家乳娘对苏六娘说：‘修容择在寅时,簪花择在卯时。’”可见,挽面这一民间生活习俗在明代就已出现。 相似文献
挽面在潮汕一些地方被称为“开脸”“界面”“修容”等。“挽”在潮汕方言里是拔的意思,“面”是潮汕人对“脸”的称呼。
挽面这一独有的潮汕民间生活习俗出现始于何时,今难以考证,有一说它在清朝就在民间广为流传。根据潮剧《苏六娘》中的剧情,“杨家乳娘对苏六娘说：‘修容择在寅时,簪花择在卯时。’”可见,挽面这一民间生活习俗在明代就已出现。 相似文献
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四川人的信仰习俗
四川是一个多民族省份,藏、彝、羌、土家等兄弟民族十余个,本文主要讨论汉族的信仰习俗。清代四川是一个移民社会,各省入川移民绝大多数是汉族。清代移民“五方杂处”,长时期的“习尚相染”,逐渐形成共同的信仰习俗。四川地域辽阔,各地习俗虽有些地域差异,但也不过是大同小异。 相似文献
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亲戚朋友互相串门与送礼,是历久弥新的浙中习俗。伴随着这一习俗共生共荣的礼篮,是浙中民间竹篾编制的提篮,用于盛装礼物,因提梁高耸,笼竹篮身,故东阳、义乌又叫“梁笼篮”,武义叫“洋篮”,永康叫“凉笼”,至今仍在农村流行。礼篮做工精细,美观实用,造型优美,别具一格。通常新购置礼篮经髹漆后,会请民间号字先生书上吉祥语及物主姓名。 相似文献
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“送羊”习俗
河南省汤阴县及周边安阳、林州等县市，自古就有“送羊”习俗。每年夏季麦收刚过，出嫁过的姑娘便会带着礼物回娘家瞧娘，当地有句俗语，叫“割罢麦，打罢场，谁家的闺女不瞧娘。瞧娘不为瞧娘，为着跟娘去要羊”。一进农历六月，家里有外孙（甥）的村民便开始蒸“羊”送“羊”了． 相似文献
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佛教自从西汉末年、东汉初年传入中国 ,便在中国得以传播 ,但其影响仍是有限的。直到进入魏晋南北朝 ,它才得以在更大范围、更多层次的人群中得以流播 ,并深刻影响了中国社会各阶层的价值观、思维方式、习俗与生活方式。究其原因 ,与佛教采取了正确的教化策略有着密切关系。在此 ,笔者试对佛教的教化策略作一浅探。一、攀附、影响最高统治者当时的佛教徒从大量的历史与现实事实中深深体会到 ,“佛不自佛 ,唯王能兴”(《广弘明集》卷十 ) ,“不依国主 ,则法事难立”(《高僧传·释道安传》)。也就是说 ,在王道政治主宰一切的中国古代社会 ,能… 相似文献
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民俗,亦称“民风”、“风俗”、“习俗”或“习尚”等,是中华文化不可分割的重要组成部分。民俗是一个民族共同的人生观而化成的一种具体行为,并久相因袭而形成的生活习惯。民俗有其相同性,亦有其特殊性（地方性）,也就是说,一个民族在不同地区相沿袭的民俗活动大体... 相似文献
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Colette Gosselin 《Multicultural Perspectives》2013,15(1):27-35
Movies that treat the imagined future and that deal with issues of adolescence coming to adulthood are represented by The Hunger Games. The role of movies that present a dystopic view of the future in our actual attempts to deal with contemporary adolescence is discussed in this article. The use of images of the future as representations of the present is examined. 相似文献
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Adrian Babbidge 《Cultural Trends》2005,14(1):3-66
The election of the New Labour Government in 1997 led to the end of a strand of museum policy that had begun with the publication of the Survey of Provincial Museums and Galleries (the Rosse Report) in 1963. Comparison of the substantial data relating to the usage, governance, management and resources of museums in Rosse with the position at the end of the twentieth century shows how the museums landscape has (or has not) changed during the intervening period. Both National and non-National museums have seen their financial resources grow in a way that has outpaced Gross Domestic Product (GDP). This is both a reflection of, and stimulus for, increasing public interest in the heritage. However, the museum sector has not been the stable entity of popular perception, and museums have closed or amalgamated as well as opened and developed new projects. For most of the 40 years government policy for museums has been ad hoc, and it is only since 1997 that museums have been the subject of strategic direction, exemplified for non-National museums by the Renaissance in the Regions initiative. The £147 million to be spent on this scheme by 2007/08 represents an unmatched level of investment. However, it has focused resources on the large regional museums rather than the previous more equal distribution, increasing the risk that the museum sector will atomize rather than continue the process of coming together that had been taking place previously. Rosse's main recommendation, the creation of area museum councils, endured for 40 years. Renaissance's larger budget makes current levels of support vulnerable without some formal (perhaps legislative) framework to anchor it within government. While this approach is increasingly popular in other European nations, it still represents a challenge for cultural policy in the nations of the UK. 相似文献
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