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黄细嘉 《寻根》2005,(6):22-26
俗话说:“男大当婚,女大当嫁”,说明婚姻对于成年男女来说具有必然性和不可抗拒性。对于中国人来说,婚姻是一辈子最重要的事,是家庭和子嗣合法存在的基础,而且婚姻的缔结也直接影响到一个宗族系统的发达与否。所以婚姻虽然是好事,但在其缔结过程中又会受到各种有形无形的社会力量甚或某种神秘的、不可抗拒的自然力量的干扰。  相似文献   

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董建中 《寻根》2006,(1):88-91
元朝至正和明朝隆庆年间,因民间听信大选宫女等谣言,而兴起了“拉郎配”,时人多有记载,后人也言此不疲,甚至将共搬上了荧幕。笔者在阅读清初一些年谱、笔记时,竟然“发现”顺康时期也有此等谣言造成的闹剧,其持续时间之长、规模之大,较前两次有过之而无不及。  相似文献   

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当你来到摩梭人的家乡,你会看到在暮色中匆匆赶路的摩梭男子。他们从哪里来,要到哪里去?你会觉得有点神秘。尤其是在夜暮中或月光下的山道上,遇到陌生的男子,你千万不要以为是小偷或强盗,在摩梭山寨没有从事这种“职业”的人。他们都是些善良的人,怀揣着一腔柔爱,要去投奔自己心爱的姑娘家。到了第二天黎明时分,女方家人还未起床,他又要踏着薄薄的露水,在山道上悠然归去。你会觉得有点凄凉,不是很像候鸟吗?有点像,但不全是,你怎么就没想到浪漫之类的词呢?实际上,这种“偷偷摸摸”的行为只是一段时间,过了这一坎,等他们男女双方深情笃定,海誓…  相似文献   

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李海珉 《寻根》2006,(5):92-93
新中国成立以来,社会的进步日新月异,人们的精神面貌焕然一新,不少民俗已经退出了人们的生活。现将已经消失的吴地婚俗,向读者介绍于下。  相似文献   

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In his publications on ancient societies and origins of families, American anthropologist L. H. Morgan defines the human society as the matriarchal, the transitional and the patriarchal stages. This notion is also applicable to China. Research on forms of primitive marriage bears valuable significance on future marriage of human kind. And 'Walking marriage" is one of the primitive marriage form still practiced today.  相似文献   

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In his important book on society in Islamic Spain, Al-Ándalus, Pierre Guichard theorises that until the late fourth/tenth century Arabs and Berbers followed what he calls an Eastern family pattern, meaning that they married within the extended family, disinherited women, and calculated kinship through the male line. The subject population, whether they converted to Islam or not, maintained a Western pattern of marrying out, allowing women to inherit, and recognising kinship through the male and female lines. Recently published collections of rulings from Islamic courts, however, complicate the picture Guichard presents. They suggest that Islamic law, which neither favours nor discourages close kin marriage, allows women to inherit property, and recognizes bilateral kinship, was influential well before the late tenth century. Its influence challenged the Eastern kinship model Guichard documents, particularly in the area of women's property rights.  相似文献   

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This study explores the narratives of 20 members of “The Work,” a polygamist community in Centennial Park, Arizona, to better understand the ways in which religious minorities cope with the stigmatizing discourses of the larger United States culture. This paper examines (a) how participants understand and interpret public discourse surrounding plural marriage, and (b) participants’ communicative strategies for coping with this stigma. Grounded theory analysis revealed that the discursive cultural de-legitimation of plural marriage motivates co-cultural members to engage in network management. Four network management strategies were reported by participants: (1) withdrawing from mainstream society, (2) establishing ingroup solidarity, (3) concealing cultural identification, and (4) educating cultural outsiders.  相似文献   

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张天周 《寻根》2004,(1):25-29
自古以来,人们就把婚嫁看成是人生的“终身大事”。《礼记》中云:“婚礼者,将合二姓之好,上以事宗庙,而下以继后世也,故君子重之。”在古人看来,婚姻有两大任务,即“事宗庙”和“继后世”。这是封建家族制度下的典型  相似文献   

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辛亥革命时期,中国人婚姻家庭观念的变革十分突出。婚姻观念方面的变革主要表现在反对“父母之命、媒妁之言”传统婚姻,主张婚姻自由;反对早婚,提出了适宜的婚龄;反对以金钱维系的聘仪奁赠的卖婚现象,主张删繁就简的文明婚礼;主张离婚、再嫁自由,否定片面贞操观。家庭观念方面的变革主要表现在对传统大家庭组织的批判;对旧的传统家庭关系的批判,要求建立新型平等关系;主张废婚和毁家。  相似文献   

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侯佩锋 《寻根》2005,(1):35-37
神话是人类所创造的文化形式之一,它不仅与仪式、巫术有着密切的联系,而且也与古代制度、自然物象、地理地貌、历史事件、人性特点、生活习俗等人类的文化现象和文化制度存在着联系。  相似文献   

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唐金培 《寻根》2008,(5):48-52
作为中国民俗文化重要发祥地的中原农村社会,其传统婚姻礼俗世代相袭,传承久远。但辛亥革命后,随着社会急剧变革和中西文化猛烈碰撞,中原农村的传统婚姻在观念、制度、仪式等方面都出现了一些新动向。其变化虽不及城市特别是沿海开放城市那样迅速而显著,但也初步呈现出中西杂糅、新旧并陈的时代特征。  相似文献   

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