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Journal articles on the topic 'Ancestral shrines'
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Tian, Tian, and Zhou Wen. "RETHINKING THE ANCESTRAL SHRINES IN THE EARLY EMPIRES." Early China 45 (September 2022): 167–201. http://dx.doi.org/10.1017/eac.2022.12.
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AbstractThis article examines the development of early imperial ancestral shrines by exploring the Liye and Yuelu 嶽麓 Qin slips, along with other excavated texts and historical documents. It argues that Qin Shihuang's 秦始皇 court was the first to specify the regulations for the early imperial ancestral shrine, a crucial part of which was the establishment of the Taishang huang 太上皇 shrines throughout the realm, making the imperial ancestral cult part of the daily local administrative affairs. The Western Han courts largely adopted the regulations stipulated by Qin Shihuang in their commandery and kingdom shrines until late Western Han, when ritual reforms brought the imperial ancestral shrines closer to what Michael Loewe calls the Reformist vision, entailing potential conflicts between bloodlines and the hereditary order of succession. By no means did the early empires simply continue in the stipulations for the imperial ancestral shrines the royal practices of the pre-imperial period; instead, the precedents transmitted to Eastern Han reflected two major ritual reforms, with local ancestral shrines and personal participation by the emperor key subjects of debates.
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Qingzhu, Liu. "Archaeological Discovery and Research into the Layout of the Palaces and Ancestral Shrines of Han Dynasty Chang'an –A Comparative Essay on the Capital Cities of Ancient Chinese Kingdoms and Empires." Early China 31 (2007): 113–43. http://dx.doi.org/10.1017/s0362502800001814.
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The principal function of the ancient Chinese royal capital city was political. From the perspective of archaeology, the physical manifestation of this is primarily revealed through palace buildings and ancestral shrines. Chang’an was the capital city of the Western Han Empire. After extensive excavation and research into the sites of palatial structures and ancestral shrines of Han Dynasty Chang’an city, it is clear that the two are distinct in form. Also, comparative research into the layout of the palaces and ancestral shrines of Han Chang’an that have undergone excavation beside those palaces and shrines of the capital cities of the kingdoms of the pre-Qin era also reveals that the two architectural forms have clear differences. The difference in architectural form between palaces and ancestral shrines reflects the difference in function they performed, between rule through territorial authority and rule through kinship. From the side-by-side placement of palaces and ancestral shrines within the royal precincts of capital cities of the kingdom era (the pre-Qin period), to the separate placement of palaces and shrines in the capital cities of the imperial era (Qin-Han to Ming-Qing periods), as well as in the formation of the system centered on the royal palace, whereby the “ancestors occupy the left, while the altar of soil occupies the right,” the difference in the layout of palaces and ancestral shrines in the capital cities of the kingdom era and those of the imperial era clearly explains how the palace, which represents rule by territorial authority, and the ancestral shrine, which represents rule by kinship, wax and wane in the strength of their social function with the development of society and the change in societal configuration. Archaeological discovery and research into the architectural sites of palaces and ancestral shrines of Han Chang’an city reveals that the kingdom era of ancient Chinese society was a time for the integration of rule through kinship and rule through territorial authority, while from the Qin-Han period to the Ming-Qing era was a time of centralized imperial power, where rule by territorial authority was primary, and rule through kinship was secondary.
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Steinmüller, Hans. "How popular Confucianism became embarrassing." Focaal 2010, no. 58 (December 1, 2010): 81–96. http://dx.doi.org/10.3167/fcl.2010.580106.
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In the past, most farmhouses in central China had an ancestral shrine and a paper scroll with the Chinese letters for "heaven, earth, emperor, ancestors, and teachers" on the wall opposite the main entrance. The ancestral shrine and paper scroll were materializations of the central principles of popular Confucianism. This article deals with their past and present. It describes how in everyday action and in ritual this shrine marked a spatial and moral center. During the Cultural Revolution (1966-1976) the ancestral shrines and paper scrolls were destroyed, and replaced by a poster of Mao Zedong. Although the moral principles of popular Confucianism were dismissed by intellectuals and politicians, Mao Zedong was worshipped in ways reminiscent of popular Confucian ritual. The Mao poster and the paper scroll stand for a continuity of a spatial-moral practice of centering. What has changed however is the public evaluation of such a local practice, and this tension can produce a double embarrassment. Elements of popular Confucianism (which had been forcefully denied in the past) remain somewhat embarrassing for many people in countryside. At the same time urbanites sometimes inversely perceive the Maoist condemnation of popular Confucianism as an awkward survival of peasant narrow-mindedness—all the more so as Confucian traditions are now reinvented and revitalized as cultural heritage.
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Škrabal, Ondřej. "From royal court to ancestral shrine: transposition of command documents in Early Chinese epigraphy." Manuscript and Text Cultures (MTC) 1 (May 1, 2022): 143–204. http://dx.doi.org/10.56004/v1s143.
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While the earliest attested Chinese manuscripts date only from the late fifth century BC, bronze inscriptions cast between the tenth and eighth centuries BC provide abundant evidence of the administrative use of manuscripts at the royal court, especially during the appointment ceremonies in which the royal secretaries read out the king's command to the aristocratic elite. These command documents were sometimes quoted at length in inscriptions cast on the ritual bronze vessels by these appointees, who had them displayed in their ancestral shrines and used them in ancestral sacrifices and ensuing feasts. Based on the epigraphic evidence, this paper explores various aspects of manuscript production in the Western Zhou administration (1045--771 BC) and investigates the complex editorial process behind the textual transfer from the command documents onto bronze ritual paraphernalia. Through an analysis of various editorial approaches to the composition of bronze inscriptions, the value and status imputed to manuscripts by Western Zhou aristocracy has been further discussed. Such reconstruction of lost manuscript practices can enrich our understanding of textual production not only during the Western Zhou period but in Early China in general.
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Yang, Eun Gyeng. "Ritual and Religious Space and Power through Archaeological Materials." Pusan Archaeological Society 34 (June 30, 2024): 113–34. http://dx.doi.org/10.47735/odia.2024.34.113.
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Recently, rituals and ancestral rites have emerged as research topics that attract attention from Korean archaeological researchers. This study attempted to establish and review the temporal and spatial scope of the research subject from a macroscopic perspective rather than the existing microscopic perspective. Above all, in the process of classifying ceremonial spaces related to power, the author divided them into two types based on space (place): space of life and space of death, and succession and space between prehistoric and historical periods. We wanted to understand the development and change patterns. Remains representing the space of life can be broadly classified into two types: spheres with a circular or oval plan shape, and shrines with a special plan shape such as a square or octagon. The former is sometimes connected to the forces of heaven that exercised power, but its importance weakens during the Three Kingdoms period. In the latter, the closeness with the highest authority of the country, represented by ancestral spirits or progenitor graves, has been emphasized. With the introduction and development of Buddhism, the Hwanggu and the Shinto shrine face a new phase, with the Hwanggu disappearing and the shrine also decreasing its influence. In particular, the rise of Naedoryang, a Buddhist facility within the royal palace that was closely tied to the royal family, not only suggests the changes between supreme power and ceremonial places, but also the uniqueness of our culture, which is differentiated from that of China and Japan. In the case of the space of death (death), the view that the remains left in the graveyard of the stone tombs were inferred to be altar facilities has recently been presented, but no specific remains of structures connected to rituals have been discovered around tombs from the Bronze Age to the Proto-Three Kingdoms period. In the Three Kingdoms period, the shrine mentioned in literary records has not yet been confirmed with specific archaeological data. However, we look forward to a speedy conclusion on whether stone structures adjacent to the foundation, including the red stone remains around the tomb, which are still under debate, can be considered ceremonial facilities. However, grave rites, which symbolized ancient power, brought about change and transformation along with the introduction of Buddhism, and the Buddhist temple built around the ancient tomb, that is, Jinji Temple, can be mentioned as a representative example. The last chapter discusses four facts about future tasks and directions: expanding researchers' interests and perspectives on research subjects, attempting to diversify archaeological materials, restoring food culture accompanying rituals and ancestral rites, and observing research trends in adjacent academic fields and neighboring countries. was presented briefly. Because the research topic of rituals and ancestral rites is a good research subject for restoring the spiritual culture, including the material culture of our culture, continued interest from researchers is required in the future, and it is expected that it will move further in a developmental direction.
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GORDON, DAVID M. "HISTORY ON THE LUAPULA RETOLD: LANDSCAPE, MEMORY AND IDENTITY IN THE KAZEMBE KINGDOM." Journal of African History 47, no. 1 (March 2006): 21–42. http://dx.doi.org/10.1017/s0021853705001283.
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This article examines memorial traditions and social identities in the Luapula Valley during the nineteenth century. In History on the Luapula, Ian Cunnison argued that most histories in the Luapula Valley were ‘personal’ renditions except for the ‘impersonal’ and general history of the Kazembe Kingdom. This article details how the impersonal history of the Kazembe Kingdom arose. Through the association of shrines and natural phenomena with the ancestral heroes that featured in the historical drama of the Kazembe conquests, a more general, universal and hegemonic history was rendered. The formulation and commemoration of this history sustained two Luapulan identities, a ‘Lunda’ migrant identity and a ‘Shila’ autochthonous identity, both of which proved to be solid foundations for the creation of ‘tribes’ in the colonial period.
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Sun, Yikang, Hsienfu Lo, Jing Cao, and Rungtai Lin. "Inheritance of Traditional Family Values: A Comparative Study of Family Ancestral Shrines and Related Paintings of Lee Family." Sustainability 14, no. 12 (June 12, 2022): 7188. http://dx.doi.org/10.3390/su14127188.
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Apart from providing a haven, a home serves also as a place where people can develop their personalities and temperaments. Traditions within families are an often-unseen force that has a profound effect on people. In this article, the authors explore the meaning and value of family traditional inheritance in the current context and what manifestations may occur. After reviewing the history and characteristics of ancestral shrines, this study further examined the forms of expression used to express “home” and “family traditions” from the creator’s perspective. A conceptual framework is provided for subsequent case studies. Considering the role and importance of different creations in the transmitting of family traditions, a family memorial hall named “Qiyun Residence” and a series of paintings called “Home: Sweet Home” were created by members of this family to analyze and interpret family traditions. The importance of family traditions cannot be overstated, but they must be appropriately expressed. It is our aim that the examples presented in this article show how “Traditional” can be transferred to “Modernity” for the sustainability of culture.
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Sampiev, Israpil M. "GENESIS AND EVOLUTION OF THE DEIFIED HOLY MATZEL (the question of pre-Islamic beliefs of the Ingush)." History, Archeology and Ethnography of the Caucasus 16, no. 2 (July 12, 2020): 394–417. http://dx.doi.org/10.32653/ch162394-417.
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The purpose of the research is to verify the hypothesis of the origin of the cult of Mjatzel in ancient times as a sacred ancestor-patron of the Falkhanoy clan and its subsequent evolution into one of the Ingush national "senior" deified saints.
To achieve this goal sets the objective: to prove that other tribal groups in mountainous Ingushetia were not the Holy Mjatzel his ancestral patron; to argue that Mjatzel was originally an ancestor-patron of the tape Falhanoy; justify the General scheme of evolution Mjatzel in one of the five Ingush "older gods".
Common tribal, communal, rural and family deities have been identified for all tribal and rural-community groups of the Kistins society of mountainous Ingushetia. The main source is the material of the work of the archaeologist D. Chakhkiev "Antiquities of mountain Ingushetia". It is established that none of the mentioned groups had shrines dedicated to Saint Mjatzsel, had their own ancestral patrons, and did not consider Myintsela their family patron.
The paper provides a system of evidence that the deified Saint Mjatzel was originally the ancestor-patron of the teip Falhanoy and remained in this capacity for them even after the transformation into a all-Ingush deified Saint. Because of this, all the priests of the Mjatzeli sanctuary and its associated temples in Beini and Falhan (Mjat-Selash) were necessarily from Falhan. According to Falhanoy, the souls of their fathers were located at the highest point of the sacred Table mountain, where there were three shrines, including one dedicated to the rebel, which was originally patronymic in nature.
According to the scheme described in the ethnographic literature by B. Dalgat, B. Alborov, the evolution of the Mjatzel from the family patron of the Falkhanoy family to the Ingush deified Saint is justified.
As a result of comprehensive analysis of the complex archaeological, historical, toponymic and ethnographic data, it was concluded: having originated in ancient times as the cult of the sacred ancestor, the patron Saint of clans Falhanoy, in the subsequent evolution Mattel has naturally become one of the five all-Ingush deified saints.
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William, Raymond. "THE ARCHITECTURE OF PAGODAS VIEWED FROM THE ANGLE OF SITE LAY-OUT, PROPORTION, AND SYMBOLIZATION." Riset Arsitektur (RISA) 1, no. 02 (July 17, 2017): 192–208. http://dx.doi.org/10.26593/risa.v1i02.2392.192-208.
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Abstract – On Bali the islanders enjoy a close relationship with their Creator. The majority of Balinese worship in temples or shrines called Pura. These form a complex of sacred buildings that have a certain significance and function. One prominent type is the so-called Meru or Pagoda. Not all Pura temples have such a pagoda, but those that have more than one are found quite frequently. The placement of a pagoda in a temple is usually made at the main section due to its holiness or purity. Their shape differs from other constructions because their layered roof is multi-tiered, always uneven in number, starting from 3 up to 11. Therefore, these pagodas attain a different height so that their proportions are interesting to observe in order to determine whether there is a pole (patokan) or not. The pagodas carry divine symbols, ones referring to other temples or shrines, or ancestral symbols. This study employs the descriptive-analytical method by conducting a qualitative-quantitative evaluation. The qualitative evaluation investigates the lay-out of the placement and examines symbolization, whereas the quantitative evaluation studies the proportions of the pagodas. The data collection technique contains three parts, namely studying the relevant background literature, making observations, and holding structured interviews. The data analysis subjects the outcome of the observations and interviews to analysis, to be joined with theoretical study. The conclusion may be drawn that the ordering principle behind the placement of pagodas is situated in the main area, considered the most sacred part of a Pura temple. These proportions prove to have several features in common by comparison, so that it can be turned into a pole (patokan). No uniformity was detected in the symbolization of the pagoda in terms of carvings or the number of joinings.Keywords: pagoda, site lay-out, proportion, symbolization, temples on Bali
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Gabriel, Garang Kuol. "Christ’s Seer Office in the South Sudanese Context." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (September 20, 2021): 1–11. http://dx.doi.org/10.35544/jjeoshs.v4i1.38.
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Christ's Seer Office (CSO) has a hotchpotch of controversies encompassing it. Among these polemical trajectories that obtains in these controversies is the African’s prophetic office. This is certainly due to the close parallelism that CSO matches the prophetic office of Christ. In the South Sudanese context, some African communities view Christ as a magician, medicine practitioner, or a traditional healer. This misconception should not be taken lightly. It needs a deeper introspection from the African Christian theologians, as the concerned communities may abandon the church and revert to their ancestral shrines for worship. The Nuer in South Sudan has embraced prophet Ngundeng as their Christ just because of some similarities that exist between Christ’s Seer Office and Ngundeng. This article fully reconnoitered the two prophetic offices by comparing them by using the principle of Nexus mysteriorum and Analogia entis to enhance the Nuer understanding of Christ. In its findings, this article reveals Christ as a prophet; the whom all the Old Testament prophets prefigured in their speeches and actions. Moreover, the study concluded that Jesus is Nuer’s Ngundeng par excellence.
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Gilbert, Michelle. "‘No condition is permanent’: ethnic construction and the use of history in Akuapem." Africa 67, no. 4 (October 1997): 501–33. http://dx.doi.org/10.2307/1161106.
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AbstractThis article concerns a recent political crisis which led to the fragmentation, in the main along ethnic lines, of the small Ghanaian kingdom of Akuapem. The situation is complex, though one may choose to frame it too simply in terms of hegemony (Akan vis-à-vis Guan) or even as a double hegemony in the sense that arguments on both sides appeal to ‘modern’ notions, to law courts, the constitution and ‘freedom’, and to newspapers in order to propagandise a position rather than to appeal to the authority of ‘traditional’ arbitration, destoolment, ancestral shrines and gods. Ethnicity and identity are notions with many and ill-defined meanings that fragment when separated from the specific situations in which they are used or constructed. To examine ethnicity one must see how ethnicities are ‘entangled’ and relate to each other; one needs, too, an historical perspective, for, whatever selfhood was in the eighteenth or nineteenth century, it is obviously different today. The dense historical and ethnographic details in the article are essential to point to the shape of the social order and to reveal in all their complexity the factors behind the recent fighting and continuing tension in the kingdom.
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Renne, Elisha P. "Sylvan Memories of People, Place, and Trees in Nangodi, Northeastern Ghana." Comparative Studies in Society and History 61, no. 1 (December 28, 2018): 50–81. http://dx.doi.org/10.1017/s001041751800049x.
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AbstractPeople's relationships with trees reflect the landscape histories associated with distinctive forms of political and religious authority and the moral imaginings of people in Nangodi and its environs in the Upper East Region of Ghana. Their memories of particular trees serve as historical evidence of overlapping yet specific forms of political authority exercised by chiefs, earth priests, past colonial officers, and present-day Ghanaian government officials. In Nangodi, individual family ancestral tree shrines, clan tree cemeteries, and sacred groves associated with earth priests and chiefs coexist with the Red Volta West Forest Reserve and with a succession of tree-related development initiatives. While these relationships are often considered as separate claims to political authority, spiritual power, or scientific knowledge, this paper argues that these relationships of people and of trees are better conceptualized as historical accumulations that represent intersecting and contested forms of authority and political rule continuing into the present. Indigenous tree species such as ebony are associated with sacred groves controlled by chiefs, silk-cotton trees with earth priests’ cemeteries, and baobab trees with particular families coexist with foreign teak trees associated with colonial forestry. This situation suggests how institutions of governance as well as the actions of individuals have environmental consequences. A consideration of historical memories of people and trees in places such as Nangodi enables a rethinking of political and environmental dichotomies, and complicates the social dynamics of` the preservation and destruction of trees and forests around the world.
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정, 재영. "Changes in the Nature of Yangban and the Establishment of Ancestral Shrines in the Late 20th Century －Focused on the Case of Suya-ri Village of Cheongdo County in Gyeongbuk Province." Journal of Local History and Culture 17, no. 1 (May 31, 2014): 103. http://dx.doi.org/10.17068/lhc.2014.05.17.1.103.
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Sanni, Rifqat Opeyemi. "Adoption of Ritual and Poetry of Aláwòrò-Ẹkùn Deity in Combating Regional Instability in Nigeria." JURNAL ARBITRER 10, no. 3 (October 10, 2023): 250–59. http://dx.doi.org/10.25077/ar.10.3.250-259.2023.
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The paper examines the Adoption of ritual and poetry of Aláwòrò-Ẹkùn deity in combating regional instability in Nigeria. This was done with a view of projecting deity and its rituals as a means of resolving conflicts and instability in the society. The study makes use of in-depth interviews with four selected participants from Aláwòrò-Ẹkùn worshippers (one priests and three followers). These participants were selected from Arárọ̀mí-Ale one of the Àwórì communities in Lagos State. Audio-visual and photographic recordings were used for documentation of symbolic elements and oral performances at the shrines. The findings showed that ritual and poetry is an effective method to combat regional instability in Nigeria. It increases cooperation, trust and foster a sense of solidarity among neighboring communities. Also, it showed this deity as a savior that rescued people of Ọ̀jọ́ community in Lagos State and its environment from robbers, kidnapers, terrorist and the epidemic of 1935. The poetry becomes the means of communicating with the deity to fish out traitors and the aggrieved ones before sacrifices. The study concluded that Aláwòrò-Ẹkùn deity had played crucial roles right from the ancestral period by ensuring safety of Ọ̀jọ́ and Arárọ̀mí-Ale community. It also pointed to the fact that Aláwòrò-Ẹkùn deity is the pillar of peaceful co-existence and unity in Arárọ̀mí-Ale and Ọ̀jọ́ community. The followers were compelled to settle their grievance and grudges before appearing in Aláwòrò-Ẹkùn shine. If this is generally accepted, prolonged grudges or disagreement that may lead to instability in the community will be resolved and instability will be prevented. The findings showed that the adoption of ritual and poetry is an effective method to combat regional instability in Nigeria.
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Kourou, Nota. "Ancestral and chthonic cults at Tenos." Opuscula. Annual of the Swedish Institutes at Athens and Rome 14 (November 1, 2021): 305–29. http://dx.doi.org/10.30549/opathrom-14-14.
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This paper presents the material evidence from two neighbouring Early Iron Age sites at Xobourgo on Tenos, identified as sacred places, and comments on their religious character and evolution. The first, conventionally named the Pro-Cyclopean Sanctuary, has a purely mortuary character. It starts in the Late Protogeometric period with an ancestral cult on a pebble platform over an empty grave, continues with a number of pyre pits inside enclosure walls, and ends up with a chthonic cult at an eschara in the Late Geometric period to be replaced by a small sacred oikos in the 7th century. The second starts as an open-air shrine, named the Pre-Thesmophorion Shrine, with an eschara and a protected place for storing pithoi, and it is turned into a Demeter sanctuary, a Thesmophorion, with a small temple in the Classical period. After considering the development and phases of both sites, it is claimed that they have similar, though not identical, cultic roles. Their different architectural and religious evolution is considered as largely dependent on social changes and historical conditions. They are compared and discussed against contemporary archaeological evidence for ancestral and chthonic cults focusing on such evidence from Tenos.
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김정신. "Zhu Xi's Theory of Ancestral Tablets and the Reform of the Royal Ancestral Shrine System." DONG BANG HAK CHI ll, no. 172 (December 2015): 95–131. http://dx.doi.org/10.17788/dbhc.2015..172.004.
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김정신. "Zhu Xi’s Zhao-Mu Theory and theRoyal Ancestral Shrine System." DAEDONG MUNHWA YEON'GU ll, no. 92 (December 2015): 433–72. http://dx.doi.org/10.18219/ddmh..92.201512.433.
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Clark, Phyllis. "Passionate Engagements: A Reading of Sony Labou Tansi's Private Ancestral Shrine." Research in African Literatures 31, no. 3 (September 2000): 39–68. http://dx.doi.org/10.2979/ral.2000.31.3.39.
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Clark, Phyllis Suzanne. "Passionate Engagements: A Reading of Sony Labou Tansi's Private Ancestral Shrine." Research in African Literatures 31, no. 3 (2000): 39–68. http://dx.doi.org/10.1353/ral.2000.0078.
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HeeJae Lee. "The meaning of the Confucian memorial Rituals' lè(樂) -Focus on Confucian Shrine and Royal Ancestral Shrine in Korea-." Studies in Confucianism 22, no. ll (August 2010): 165–88. http://dx.doi.org/10.18216/yuhak.2010.22..007.
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Keidun, Irina B. "Ancestral Shrine in Ancient China: Preliminary Characteristic (Based on Confucian “Li ji” Treatise)." Study of Religion, no. 4 (2016): 28–37. http://dx.doi.org/10.22250/2072-8662.2016.4.28-37.
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PANT, Mohan, and Shuji FUNO. "ANCESTRAL SHRINE AND THE STRUCTURE OF KATHMANDU VALLEY TOWNS : THE CASE OF THIMI." Journal of Architecture and Planning (Transactions of AIJ) 66, no. 540 (2001): 197–204. http://dx.doi.org/10.3130/aija.66.197_1.
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Kang, Jin-won. "The Management of Royal Ancestral Shrine-System and the Establishment of Five-shrine in the Middle Period of the Silla Dynasty." Korean Historical Review 245 (March 31, 2020): 145–77. http://dx.doi.org/10.16912/tkhr.2020.03.245.145.
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Kang, Jin-won. "Dongmyong Shrine and the Performance of Ancestral Rites in the Hanseong-period of Baekje Dynasty." Journal of Seoul studies 61 (November 30, 2015): 1. http://dx.doi.org/10.17647/jss.2015.11.61.1.
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Ng, Roy. "Rumah Abu : Death and the Photographic Medium in Straits Chinese Ancestral Halls." Southeast of Now: Directions in Contemporary and Modern Art in Asia 7, no. 2 (October 2023): 3–45. http://dx.doi.org/10.56159/sen.2023.a916546.
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Abstract: This article seeks to establish ancestral photographs as objects of worship and examines the relationship between death and the photographic medium in Straits Chinese ancestral halls, also known as rumah abu , in the former British colonies of Singapore, Malacca, and Penang. Various scholars have argued for a conceptual link between photography and death, but the case for diasporic communities such as the Straits Chinese have been under-studied and rarely discussed in meta-physical terms. Portraits of Straits Chinese matriarchs and patriarchs are commissioned as not merely images of visual commemoration, but also objects for physical reverence, sites to which descendants could feel geographically closer to their forebears. Objecthood in photography refers to death in the literal sense: the photograph structures a tangible space where spiritual, temporal, and cosmopolitan worlds could converge and meet. Ancestral photographs serve as points of reference for chia abu (to ‘invite’ the ancestors) and piara abu (to ‘upkeep’ the ancestral shrine) on special occasions such as death anniversaries; where the image performs the earthly representation of a living identity, negotiating traditional Chinese social order anew in southern shores. The photographic object, when ceremonially placed next to food offerings, processional music, and incense, augments the image of the dead with a presence that is bound ever more intimately to mortal space and time. Elevated as a ‘participant’ of the ritual, the ancestral portrait transforms into a social actor inasmuch as it is entangled in a web of material practices. Rather than merely a stage-setter for physical acts of filial piety, the photograph is also integral to it.
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SungKon Shin. "The Birth of Royal Ancestral Shrine System in Ancient China －Focused on its space and configuration－." Journal of East Aisan Cultures ll, no. 57 (May 2014): 41–67. http://dx.doi.org/10.16959/jeachy..57.201405.41.
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Jung, Woo-Jin, and Haeng-Cheol Lee. "The Beginning and Development of the Adaptation of the Five Dragons Shrine in Gunsando Island." Association of Korean Cultural and Historical Geographers 35, no. 1 (April 30, 2023): 69–98. http://dx.doi.org/10.29349/jchg.2023.35.1.69.
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From ancient times the deity in charge of rain was the dragon god. The dragon was established according to the influence of the five emperor gods [五帝] and five spirits [五靈] of the Five Elements [五行] theory during the Warring States period, and was worshiped as the Five Dragon God. During the Tang Dynasty, private dragon ancestral rites were officially recognized and incorporated into official proper ritual [正祀], while the king’s titles were conferred thereby. The state tried to unite the local people and control the order of rural villages by incorporating the model of dragon faith into the village beliefs. This is the reason as to why the various forms of dragon faith prevalent across various places have been adjusted to a unified deity called ‘Five Dragon God.’ The five dragon ancestral rites of the Song Dynasty were strengthened and elevated from little sacrifice [小祀] to middle ceremonies [中祀], and the Five Dragon God was widely worshiped as a god of the sea who protects the safety of navigation. However, in the Southern Song Dynasty, the ‘Majo’ Goddess came to hold the status of a sea god surpassing that of dragon god, which is identified as a factor that influenced the composition of the shrine of the Five Dragons Shrine in Gunsando Island of the Goryeo Dynasty. Now, at the upper building of the Five Dragons Shrine in Seonyu Island, there is a story of an old woman named Lim who was destined to become a queen yet who married into an ordinary family and died at the Five Dragons Shrine. This goddess is believed to have been a sea god introduced to Gunsando Island after the end of the Northern Song Dynasty and the beginning of the Southern Song Dynasty when the worship of the dragon in China slowed down and Mazu began to take over its role. Since the 13th century, Gunsando Island has been neglected as an empty island after suffering from the invasions by the Mongols, plundering by the Japanese pirates, and the Japanese invasion of Korea in 1592. It was only during or after the late Joseon Dynasty that people migrated to the Gogunsan area, and the existing Five Dragons Shrine operated again. In this process, the Five Dragon God, worshiped by the Chinese people and repeatedly cultivated at the national level, was adapted, and the Mazu Goddess was also determined to have been transformed [changed] into the old woman Lim, who was destined to become the queen, simply by fragmentary memories of ‘林氏’ and ‘妃’.
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Koga, Cassandra, and Greg W. Rouse. "Mitogenomics and the Phylogeny of Mantis Shrimps (Crustacea: Stomatopoda)." Diversity 13, no. 12 (December 5, 2021): 647. http://dx.doi.org/10.3390/d13120647.
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Stomatopoda, commonly known as mantis shrimps, are notable for their enlarged second maxillipeds encompassing the raptorial claw. The form of the claw can be used to divide them into two basic groups: smashers and spearers. Previous phylogenetic studies of Stomatopoda have focused on morphology or a few genes, though there have been whole mitochondrial genomes published for 15 members of Stomatopoda. However, the sampling has been somewhat limited with key taxa not included. Here, nine additional stomatopod mitochondrial genomes were generated and combined with the other available mitogenomes for a phylogenetic analysis. We used the 13 protein coding genes, as well as 12S rRNA, 16S rRNA genes, and included nuclear 18S rRNA gene sequences. Different rooting options were used for the analyses: (1) single and multiple outgroups from various eumalocostracan relatives and (2) a stomatopod-only dataset, with Hemisquilla californiensis used to root the topologies, based on the current hypothesis that Hemisquilla is the sister group to the rest of Stomatopoda. The eumalocostracan-rooted analyses all showed H. californiensis nested within Stomatopoda, raising doubts as to previous hypotheses as to its placement. Allowing for the rooting difference, the H. californiensis outgroup datasets had the same tree topology as the eumalocostracan outgroup datasets with slight variation at poorly supported nodes. Of the major taxonomic groupings sampled to date, Squilloidea was generally found to be monophyletic while Gonodactyloidea was not. The position of H. californiensis was found inside its superfamily, Gonodactyloidea, and grouped in a weakly supported clade containing Odontodactylus havanensis and Lysiosquillina maculata for the eumalocostracan-rooted datasets. An ancestral state reconstruction was performed on the raptorial claw form and provides support that spearing is the ancestral state for extant Stomatopoda, with smashing evolving subsequently one or more times.
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Kim, cheol woong. "A Review of the Goryeo's Gyeongnyeongjeon." Institute of History and Culture Hankuk University of Foreign Studies 86 (May 31, 2023): 111–36. http://dx.doi.org/10.18347/hufshis.2023.86.111.
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Gyeongryeongjeon of Goryeo was very important as a royal ancestral worship facility. As a result, there are several research results. However, there were some differences between the research results, so this was reviewed again. First, It looked at whether Gyeongryeongjeon was Seosangje or Somokje. As a result of the review, it seems that Gyeongryeongjeon was Seosangje. This is because until the Tang and Song Dynasties, the shrine system, including the Taemyo Shrine, was a Seosangje, and the Taemyo Shrine of Goryeo was also a Seosangje. And It reviewed the issue of the joint building between the king and the queen. As a result of the review, it seems that only King Taejo and the previous kings were enshrined in each room of Gyeongryeongjeonl. Next, According to the studies so far, it was generally considered that Gyeongryeongjeon was built by imitating Song's Gyeongryeonggung. However, this view is open to reconsideration. Gyeongryeonggung was built as Taoist temple, and the first time portrait of the emperor was enshrined was in the 2nd year of Cheonseong(1024), the 15th year of King Hyeonjong of Goryeo. The characteristic of the predecessor monarch's Sinoeojeon was that Gyeongryeongjeon was before Gyeongryeonggung. Therefore, it is not clear whether Gyeongryeongjeon was built under the influence of Gyeongryeonggung.
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Lee, Hyun-Ju. "A Study on the Royal Ancestral Shrine System and the Role of Empress Dowager in Shilla Dynasty." Historical Journal 66 (October 31, 2018): 165–90. http://dx.doi.org/10.20457/sha.66.6.
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Fowles, Severin M. "The Enshrined Pueblo: Villagescape and Cosmos in the Northern Rio Grande." American Antiquity 74, no. 3 (July 2009): 448–66. http://dx.doi.org/10.1017/s0002731600048708.
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This paper investigates the material construction of Pueblo cosmology in the northern Rio Grande during and following the emergence of large aggregated villages at the end of the thirteenth century A.D. My central claim is that villages and the landscapes that surrounded them were mutually constitutive and need to be viewed holistically as components of integrated villagescapes that linked the dwellings of the living to the dwellings of ancestral spirits, and the social order of the village to the spatial order of the cosmos. "Village aggregation," in this sense, emerges as a misnomer given the radical geographic extension of ritual practice and constructed space that went hand-in-hand with residential agglomeration. I begin by synthesizing ethnographic evidence of Tewa and Northern Tiwa sacred geographies, paying close attention to the distribution and interpretation of archaeologically visible shrine features. I then use this ethnographic understanding as a basis for interpreting the archaeological evidence of the extensive complex of shrine features surrounding T'aitöna (Pot Creek Pueblo), one of the northern Rio Grande's earliest large villages.
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Chak, Solomon T. C., Stephen E. Harris, Kristin M. Hultgren, Nicholas W. Jeffery, and Dustin R. Rubenstein. "Eusociality in snapping shrimps is associated with larger genomes and an accumulation of transposable elements." Proceedings of the National Academy of Sciences 118, no. 24 (June 7, 2021): e2025051118. http://dx.doi.org/10.1073/pnas.2025051118.
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Despite progress uncovering the genomic underpinnings of sociality, much less is known about how social living affects the genome. In different insect lineages, for example, eusocial species show both positive and negative associations between genome size and structure, highlighting the dynamic nature of the genome. Here, we explore the relationship between sociality and genome architecture in Synalpheus snapping shrimps that exhibit multiple origins of eusociality and extreme interspecific variation in genome size. Our goal is to determine whether eusociality leads to an accumulation of repetitive elements and an increase in genome size, presumably due to reduced effective population sizes resulting from a reproductive division of labor, or whether an initial accumulation of repetitive elements leads to larger genomes and independently promotes the evolution of eusociality through adaptive evolution. Using phylogenetically informed analyses, we find that eusocial species have larger genomes with more transposable elements (TEs) and microsatellite repeats than noneusocial species. Interestingly, different TE subclasses contribute to the accumulation in different species. Phylogenetic path analysis testing alternative causal relationships between sociality and genome architecture is most consistent with the hypothesis that TEs modulate the relationship between sociality and genome architecture. Although eusociality appears to influence TE accumulation, ancestral state reconstruction suggests moderate TE abundances in ancestral species could have fueled the initial transitions to eusociality. Ultimately, we highlight a complex and dynamic relationship between genome and social evolution, demonstrating that sociality can influence the evolution of the genome, likely through changes in demography related to patterns of reproductive skew.
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朴現圭. "Study of Ancestral Shrine of Royal Family of Goryeo(高麗) in Changle(長樂) City, Fujian(福建) Province." Journal of Chinese Language and Literature ll, no. 36 (March 2008): 137–55. http://dx.doi.org/10.26586/chls.2008..36.008.
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최화열 and 노하은. "A Study on Cultural and Historical Characteristics of Jongmyo Shrine and Jongmyo Royal Ancestral Rite as a UNESCO World Heritage." Journal of the Association of Korean Photo-Geographers 19, no. 4 (December 2009): 27–40. http://dx.doi.org/10.35149/jakpg.2009.19.4.003.
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Fedianina, Vladlena A. "The Presentation of Tendai Teachingin Jien’s Poetry." Voprosy Filosofii, no. 2 (2021): 165–74. http://dx.doi.org/10.21146/0042-8744-2021-2-165-174.
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This study analyzes how Buddhist philosophical ideas in Chinese and Indian scriptures were interpreted to make them more understandable in mediaeval Japan. It is based on the textual analysis of a cycle of poems entitled Kasuga hyakushu sō, composed by the Tendai monk Jien (1155‒1255). Jien consciously uses the poetic language of waka to express complex philosophical concepts. A textual analysis of Kasuga hyakushu sōōōо (circa 1218) sheds light on some seminal features of Japanese Buddhism including the place of Japanese deities (kami) in the system of Buddhist teaching, the time-spatial concept of the sangoku-mappō. Kasuga hyakushu sō was an offering to the Kasuga Shrine, where the ancestral deities of the Fujiwara clan were worshipped. Conversely, this cycle of poems also reflects the historiosophical views of Jien, who believed that the role of the Fujiwara family in the history of Japan was willed by Amaterasu.
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Lee, Wook. ""Understanding Jongmyo(宗廟) through Enshrining of New Ancestral Tablet at the Shrine of the Ancestors(祔廟) in the Joseon Dynasty"." Critical Review of Religion and Culture 45 (March 31, 2024): 287–331. http://dx.doi.org/10.36429/crrc.45.7.
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Brashier, K. E. "Han Thanatology and the Division of “Souls”." Early China 21 (1996): 125–58. http://dx.doi.org/10.1017/s0362502800003424.
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Modern scholarship has repeatedly maintained that the separation of the hun and po souls at death was a popular Han belief, but a re-examination of the received literature suggests that hunpo dualism was at best only a scholastic model. Sources ranging from the Zuo zhuan to Han medical texts depict the hunpo as an inherent part of the properly functioning body complex, and any deficiency in the hunpo did not necessarily result in death but in distress and disease. Grave stele texts, which also never distinguish between a hun and a po suggest a different dualism—that between the hun or po with its corporeal associations on the one hand and the more rarefied shen on the other. This dualism may have found a practical expression in ancestral worship because the hunpo and body were generally confined to the cemetery but the mobile shen enjoyed its sacrifices at the lineage shrine.
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Zhao, Difei, Chaowei Liu, Xinyue Zhang, Xiaoyue Zhai, Yinglan Deng, Hongyu Chen, Juju Hu, Dandan Liu, and Pingjia Luo. "3D Digital Modeling as a Sustainable Conservation and Revitalization Path for the Cultural Heritage of Han Dynasty Stone Reliefs." Sustainability 15, no. 16 (August 17, 2023): 12487. http://dx.doi.org/10.3390/su151612487.
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Cultural relics and historical sites serve as carriers of cultural, historical, and artistic information. However, any damage incurred by these cultural relics can result in the loss of information, consequently impacting sustainable conservation and revitalization of the cultural heritage. Han Dynasty stone reliefs are a representative carrier of art and history during the Han Dynasty, an early stage of Chinese history. Due to the influence of materials, carving techniques, and protective measures, the conservation and revitalization of Han Dynasty stone reliefs have been significantly restricted. In this study, a systematic investigation was carried out to study the current situation and existing problems related to the protection of Han Dynasty stone reliefs. Additionally, a case study was conducted using the Wuling Ancestral Hall (Wuliang Shrine) as an example, to explore the integration of 3D digital technology as a new sustainable approach. The results show that natural weathering and conventional techniques have caused irreversible information loss. Thus, adopting a three-dimensional digital perspective is crucial when considering the information preservation and revitalization of Han Dynasty stone reliefs. To achieve this, 3D digital models of representative stone reliefs, tomb chambers, and other sculptures from the Wuliang Ancestral Hall were established. These models provide new paths for accurately recording 3D information and better utilizing cultural heritage. Faced with the challenge of preserving historical heritage and its associated information, a workflow including 3D scanning, data collection and processing, 3D modeling, visualization, and information utilization is proposed. This approach offers new approaches for sustainable conservation and revitalization of Han Dynasty stone reliefs.
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Asamoah-Gyadu, J. Kwabena. "Of 'Sour Grapes' and 'Children's Teeth': Inherited Guilt, Human Rights and Processes of Restoration in Ghanaian Pentecostalism." Exchange 33, no. 4 (2004): 334–53. http://dx.doi.org/10.1163/1572543042948295.
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AbstractThe rise of the Pentecostal/Charismatic movement in African countries like Ghana has inspired new ways of dealing with the challenges of life. A critical area of operation for the movement is the 'healing and deliverance' ministry. One of its main aims is to help people deal with inherited guilt through rituals for healing the past. The worldview of mystical causality that underlies a system of shrine slavery among the Ewe of Ghana called Trokosi, offer one example from traditional religions, of how such traditional institutions may stigmatise victims and generations after them, sometimes perpetually. Vestiges of such stigmatisation still remain even in places where shrine slavery has been abolished by law. In keeping with the prophetic declaration by Ezekiel that the sins of the fathers shall no more be visited on their children (Ezekiel 18), the Pentecostal/Charismatic ministry of 'healing and deliverance' provides a Christian ritual context in which the enslaving effects of generational curses resulting from the sins of one's ancestry may be broken. Pentecostals believe that it is through the 'deliverance' that the born again Christian may experience fullness of life in Christ.
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Poomduang, Thippiroon. "The Cultural and Historical Trail Map of Peranakan Heritage in the Andaman Provincial Cluster in Thailand." Jurnal Komunikasi Pembangunan 19, no. 01 (February 10, 2021): 13–26. http://dx.doi.org/10.46937/19202133497.
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This study explored the trace of Peranakan heritage in the Andaman provincial cluster and presented the Cultural and Historical Trail Map of Peranakan heritage in Andaman provincial cluster. The concept of development communication objectives was used to create a research framework. Research results in the "complement" phase showed 117 traces of Peranakan heritage in the Andaman provincial cluster. As for the "facilitate" phase, 83 sites were qualified. An analysis of the relationship of qualified sites with Peranakan culture revealed five significant connections between each location and culture: 1) Peranakan ancestral monument, 2) Peranakan shrine, 3) Sino-European architectural building, 4) Peranakan residential areas, and 5) Peranakan cultural and historical learning center. Upon completion of the last phase, "extend," 6 tourist maps were created to display 8 cultural sites in Ranong province, 15 sites in Phang Nga province, 33 sites in Phuket province, 8 sites in Krabi province, 14 sites in Trang province, and 4 sites in Satun province, respectively. This study, thus, has produced a visual map in each province which is a catalytic communication tool to promote tourism development at the regional level and national level.
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Malay, Maria Celia (Machel) D., and Dina Mae L. Rañises. "Observations on the habitat, color polymorphism, and sexual system of the semi-terrestrial shrimp Merguia oligodon (De Man, 1888) (Decapoda: Caridea: Merguiidae)." Journal of Crustacean Biology 39, no. 6 (August 28, 2019): 764–69. http://dx.doi.org/10.1093/jcbiol/ruz065.
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Abstract We report the semi-terrestrial shrimp Merguia oligodon (De Man, 1888) (Merguiidae Christofferson, 1987) from surveys of the mangrove forests fringing Taklong Island, Guimaras, Western Visayas, Philippines. This remarkable species is capable of walking and even jumping on dry land. We found that the Taklong Island population is fully nocturnal, and during night-time low tides the shrimp are found in small aggregations under logs well above the water line, while during night-time high tides they occur singly just above the water line or about a centimeter below the water surface. Observations of sexual characters indicate that M. oligodon is likely a protandric hermaphrodite, which has implications for the probable ancestral condition in caridean shrimps. Live color patterns appear to change ontogenetically and are not identical with other reported populations elsewhere in the Indo-West Pacific. The mangroves of Taklong Island were heavily impacted by the 2006 M/T Solar I oil spill, and the presence of M. oligodon in this mangrove forest is a sign of recovery from the effects of the bunker-oil spill.
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Sanz, Sebastián, and Dirk Platvoet. "New perspectives on the evolution of the genus Typhlatya (Crustacea, Decapoda): first record of a cavernicolous atyid in the Iberian Peninsula, Typhlatya miravetensis n. sp." Bijdragen tot de Dierkunde 65, no. 2 (1995): 79–99. http://dx.doi.org/10.1163/26660644-06502002.
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On several occasions, shrimps belonging to a new species of the genus Typhlatya were collected in a cave in the province of Castellón, Spain. This is the first record of the genus in the Iberian Peninsula. The species is described and the validity, distribution, and zoogeography of the genus, as well as the status of the genus Spelaeocaris, are discussed. Former models for the evolution of the genus Typhlatya and its genus group are reviewed, as well as the system of inner classification of the Atyidae and its biogeographical meaning. For the age and evolution of the genus we developed a new model based on vicariance principles that involves further evolution of each species after the disruption of the ancestral range. This allows new estimations for the age of the genus. Accordingly, we suppose that other proposals, such as recent dispersal through the sea, should be disregarded for this genus. The evolutionary development of this species is discussed in the context of the geological history of the area and the world distribution of the genus, the genus group, and the family.
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Haug, Carolin, and Joachim T. Haug. "A new fossil mantis shrimp and the convergent evolution of a lobster-like morphotype." PeerJ 9 (April 16, 2021): e11124. http://dx.doi.org/10.7717/peerj.11124.
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Eumalacostracan crustaceans all have a more or less stereotypic body organisation in the sense of tagmosis. Originally, this included a head with six segments (ocular segment plus five appendage-bearing segments), a thorax region with eight segments, and a pleon with six segments. Interestingly, despite these restrictions in variability in terms of tagmosis, the morphological diversity within Eumalacostraca is rather high. A group providing representative examples that are commonly known is Decapoda. Decapodan crustaceans include shrimp-like forms, lobster-like forms and crab-like forms. The stem species of Eucarida, the group including Decapoda and Euphausiacea, presumably possessed a rather shrimp-like morphology, quite similar to the stem species of Eumalacostraca. Also two other lineages within Eumalacostraca, namely Hoplocarida (with the mantis shrimps as modern representatives) and Neocarida (with the sister groups Thermosbaenacea and Peracarida) evolved from the shrimp-like body organisation to include a lobster-like one. In this study, we demonstrate that the stepwise evolution towards a lobster morphotype occurred to a certain extent in similar order in these three lineages, Hoplocarida, Eucarida and Peracarida, leading to similar types of derived body organisation. This evolutionary reconstruction is based not only on observations of modern fauna, but especially on exceptionally preserved Mesozoic fossils, including the description of a new species of mantis shrimps bridging the morphological gap between the more ancestral-appearing Carboniferous forms and the more modern-appearing Jurassic forms. With this, Mesozoic eumalacostracans represent an important (if not unique) ‘experimental set-up’ for research on factors leading to convergent evolution, the understanding of which is still one of the puzzling challenges of modern evolutionary theory.
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Van Der Wal, Cara, Shane T. Ahyong, Simon Y. W. Ho, and Nathan Lo. "The evolutionary history of Stomatopoda (Crustacea: Malacostraca) inferred from molecular data." PeerJ 5 (September 21, 2017): e3844. http://dx.doi.org/10.7717/peerj.3844.
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The crustacean order Stomatopoda comprises seven superfamilies of mantis shrimps, found in coastal waters of the tropics and subtropics. These marine carnivores bear notable raptorial appendages for smashing or spearing prey. We investigated the evolutionary relationships among stomatopods using phylogenetic analyses of three mitochondrial and two nuclear markers. Our analyses recovered the superfamily Gonodactyloidea as polyphyletic, withHemisquillaas the sister group to all other extant stomatopods. A relaxed molecular clock, calibrated by seven fossil-based age constraints, was used to date the origin and major diversification events of stomatopods. Our estimates suggest that crown-group stomatopods (Unipeltata) diverged from their closest crustacean relatives about 340 Ma (95% CRI [401–313 Ma]). We found that the specialized smashing appendage arose after the spearing appendage ∼126 Ma (95% CRI [174–87 Ma]). Ancestral state reconstructions revealed that the most recent common ancestor of extant stomatopods had eyes with six midband rows of hexagonal ommatidia. Hexagonal ommatidia are interpreted as plesiomorphic in stomatopods, and this is consistent with the malacostracan ground-plan. Our study provides insight into the evolutionary timescale and systematics of Stomatopoda, although further work is required to resolve with confidence the phylogenetic relationships among its superfamilies.
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Lozano-Fernandez, Jesus, Mattia Giacomelli, James F. Fleming, Albert Chen, Jakob Vinther, Philip Francis Thomsen, Henrik Glenner, et al. "Pancrustacean Evolution Illuminated by Taxon-Rich Genomic-Scale Data Sets with an Expanded Remipede Sampling." Genome Biology and Evolution 11, no. 8 (July 4, 2019): 2055–70. http://dx.doi.org/10.1093/gbe/evz097.
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Abstract The relationships of crustaceans and hexapods (Pancrustacea) have been much discussed and partially elucidated following the emergence of phylogenomic data sets. However, major uncertainties still remain regarding the position of iconic taxa such as Branchiopoda, Copepoda, Remipedia, and Cephalocarida, and the sister group relationship of hexapods. We assembled the most taxon-rich phylogenomic pancrustacean data set to date and analyzed it using a variety of methodological approaches. We prioritized low levels of missing data and found that some clades were consistently recovered independently of the analytical approach used. These include, for example, Oligostraca and Altocrustacea. Substantial support was also found for Allotriocarida, with Remipedia as the sister of Hexapoda (i.e., Labiocarida), and Branchiopoda as the sister of Labiocarida, a clade that we name Athalassocarida (=”nonmarine shrimps”). Within Allotriocarida, Cephalocarida was found as the sister of Athalassocarida. Finally, moderate support was found for Hexanauplia (Copepoda as sister to Thecostraca) in alliance with Malacostraca. Mapping key crustacean tagmosis patterns and developmental characters across the revised phylogeny suggests that the ancestral pancrustacean was relatively short-bodied, with extreme body elongation and anamorphic development emerging later in pancrustacean evolution.
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Kim, Donghyun. "Characteristics of Korean Forest Fires and Forest Fire Policies in the Joseon Dynasty Period (1392–1910) Derived From Historical Records." Forests 10, no. 1 (January 4, 2019): 29. http://dx.doi.org/10.3390/f10010029.
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This study examined the records of forest fire outbreaks and characteristics over the 518 years of the Joseon Dynasty period (1392–1910) through the analysis of major historical records of Korea. The historical books used in this study were 14 major national historical books, and include the Annals of the Joseon Dynasty (朝鮮王朝實錄), the Diaries of the Royal Secretariat (承政院日記), and the literature was examined, centering on official records of the royal palace in the Joseon Dynasty period. The contents of forest fires recorded in the historical record literature include the overviews of outbreak, forest fire types, and forest fire damage. According to the results of analysis of historical records, the largest forest fire damage was in the forest fire that occurred on the east coast in 1672, in which 65 persons died and in the forest fire that occurred in the same area in 1804, in which 61 persons died and 2600 private houses were destroyed by fire. The causes of fire outbreak were shown to be unknown causes in 42 cases, accidental fires in 10 cases, arson in 3 cases, thunder strike in 3 cases, hunting activities in 2 cases, child playing with fire in 1 case, cultivating activities in 1 case, and house fire in 1 case. Forest fire outbreaks were analyzed by region and by season and according to the results, 56% (39 cases) of the forest fires broke out on the east coast and 73% (46 cases) broke out in the spring. Forest fire policies include those for general forests, those for reserved forests, those for prohibited forests, those for capital city forests, those for royal family’s graves, royal ancestral shrine, and placenta chamber, those for hunting grounds such as martial art teaching fields, and relief policies for people in areas damaged by forest fires, forest fire policies for national defense facilities such as beacon fire stations, and burning and burning control policies for pest control. In conclusion, due to the seriousness of forest fires in the Joseon Dynasty period, the royal authority and local administrative agencies made various forest fire prevention policies, policies for stabilization of the people’s livelihood damaged due to forest fires, and methods to manage major facilities in forests.
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Bhattacharya, Amit. "Landscapes Mythicized:." Crossings: A Journal of English Studies 10 (August 1, 2019): 25–39. http://dx.doi.org/10.59817/cjes.v10i.76.
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The lay of a people is often tethered to the lay of the land that they live in or leave behind; for the land holds all the associations of ancestry, heritage, and environment that constitute what Emile Durkheim would call “the collective conscious.” Landscapes may assume near mythical dimensions in forming and framing the creative impulse of writers who draw their images and symbols, themes and motifs, and aspirations and apprehensions from their terrestrial roots and routes. In the present paper, I seek to reread a few poems of the famous Kashmiri-American poet Agha Shahid Ali with a view to highlighting his poetics of place that remains true to the kindred points of haven (America, the adopted land) and home (Kashmir, the homeland). Attempts will be made to shed light on the re-creative dynamics of his poetry that helps him to mythicize these two landscapes with the aid of “memory” and “imagination.” My objective here is to foreground the process through which the poet’s re-creation of place combines with the reader’s focus on spatiality to situate Ali’s poems such as “Postcard from Kashmir,” “Snowmen,” “A Wrong Turn,” “Snow on the Desert,” “Farewell,” etc. In the poem, “Postcard from Kashmir” for example, the speaker holds the postcard that represents to him the land of his birth – “Kashmir shrinks into my mailbox,/ my home a neat four by six inches.” The persistent pains of “exile” lead him to proximate the half-inch Himalayas to this “home,” because he realizes “This is home. And this the closest I’ll ever be to home.” Similarly, in the poem “Snow on the Desert,” the poet brings to bear all his imaginative elasticity to re-create the Papago’s way of living in the Sonoran desert in the South Western part of the United States. His poetic narrative brings to the surface the native history of the Papagos people whose long lost lives are imaginatively re-created by a diasporic poet, keenly aware of the ancient glory of his own homeland as contrasted with its recent abjection.
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Sun, Yuman, Jian Chen, Xinjie Liang, Jiji Li, Yingying Ye, and Kaida Xu. "Sequence comparison of the mitochondrial genomes of Plesionika species (Caridea: Pandalidae), gene rearrangement and phylogenetic relationships of Caridea." PeerJ 12 (May 22, 2024): e17314. http://dx.doi.org/10.7717/peerj.17314.
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Background Despite the Caridean shrimps’ vast species richness and ecological diversity, controversies persist in their molecular classification. Within Caridea, the Pandalidae family exemplifies significant taxonomic diversity. As of June 25, 2023, GenBank hosts only nine complete mitochondrial genomes (mitogenomes) for this family. The Plesionika genus within Pandalidae is recognized as polyphyletic. To improve our understanding of the mitogenome evolution and phylogenetic relationships of Caridea, this study introduces three novel mitogenome sequences from the Plesionika genus: P. ortmanni, P. izumiae and P. lophotes. Methods The complete mitochondrial genomes of three Plesionika species were sequenced utilizing Illumina’s next-generation sequencing (NGS) technology. After assembling and annotating the mitogenomes, we conducted structural analyses to examine circular maps, sequence structure characteristics, base composition, amino acid content, and synonymous codon usage frequency. Additionally, phylogenetic analysis was performed by integrating existing mitogenome sequences of true shrimp available in GenBank. Results The complete mitogenomes of the three Plesionika species encompass 37 canonical genes, comprising 13 protein-coding genes (PCGs), 22 transfer RNAs (tRNAs), two ribosomal RNAs (rRNAs), and one control region (CR). The lengths of these mitogenomes are as follows: 15,908 bp for P. ortmanni, 16,074 bp for P. izumiae and 15,933 bp for P. lophotes. Our analyses extended to their genomic features and structural functions, detailing base composition, gene arrangement, and codon usage. Additionally, we performed selection pressure analysis on the PCGs of all Pandalidae species available in Genbank, indicating evolutionary purification selection acted on the PCGs across Pandalidae species. Compared with the ancestral Caridea, translocation of two tRNA genes, i.e., trnP or trnT, were found in the two newly sequenced Plesionika species—P. izumiae and P. lophotes. We constructed a phylogenetic tree of Caridea using the sequences of 13 PCGs in mitogenomes. The results revealed that family Pandalidae exhibited robust monophyly, while genus Plesionika appeared to be a polyphyletic group. Conclusions Gene rearrangements within the Pandalidae family were observed for the first time. Furthermore, a significant correlation was discovered between phylogenetics of the Caridea clade and arrangement of mitochondrial genes. Our findings offer a detailed exploration of Plesionika mitogenomes, laying a crucial groundwork for subsequent investigations into genetic diversity, phylogenetic evolution, and selective breeding within this genus.
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黃聖松, 黃聖松. "「內事以柔日」─《春秋》經傳內事與柔日統計考論." 中正漢學研究 31, no. 31 (June 2018): 033–58. http://dx.doi.org/10.53106/2306036020180600310002.
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<p>《禮記‧曲禮上》：「外事以剛日，內事以柔日。」葉國良先生已撰文證實《春秋》經傳與祭祖相關之事多用柔日。本文以《春秋》經傳為範圍，爬梳相關記載，將可能選用柔日事務分為祭祀與政治二類。祭祀事務如喪之告廟、郊祭、雩祭選用柔日比例皆100%。政治事務包括新君即位、冊立與朝宗廟、國君與卿大夫或卿大夫間之盟、國君與卿大夫出奔他國等，其中新君即位、冊立與朝宗廟可合併計算，柔日比例 63.64%。一國之內同盟與出奔，選用柔日比例分別達72.73%與 82.35%。本文探究「政治」事務偏用柔日之由，乃因新君即位、盟誓、出奔皆與祭奠祖先或神靈關聯。知「內事以柔日」之說不僅可信，且進一步得知選用柔日事務大凡與祭祀相關。</p> <p> </p><p>The part one in Quli in the Records of Rites notes that the odd days used for external affairs, and the even ones used for internal affairs. Ye Guoliang verifies that internal affairs recorded in the Spring and Autumn Annals Jingzhuan and ancestor worship used even days often. This study is based on the Spring and Autumn Annals Jingzhuan to clarify the related records and divide the affairs which possibly used the even days into two categories— ancestor worship and politics. Even days are used 100% chance in ancestor-worshipping affairs, such as telling deities of holding mourning ceremony, rural festival, or praying for rain. Political affairs includes new emperor ascending the throne and worshiping at the ancestral shrine, which can be calculated together and the even days they used is 63.64%, the alliance between the emperor and officials or officials and officials, which is calculated as 72.73%, and the emperor and officials absconding to other countries, which is calculated as 82.35%. This study probes into the reasons why political affairs mentioned above used even days often. This research can not only make sure the saying that internal affairs used even days, but also know that using even days was related to sacrifices.</p> <p> </p>
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Вишневский, В. И. "Medieval white stone tombstones of the Trinity Cathedral necropolis." Церковный историк, no. 4(10) (December 15, 2022): 76–95. http://dx.doi.org/10.31802/ch.2022.10.4.005.
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Некрополь Троице-Сергиева монастыря — уникальное явление в истории средневековой России, которое исследуется более полувека. Коллекция средневековых надгробий — самое крупное собрание в России. Зарождался некрополь вокруг главной святыни — Троицкого собора и в течение первого века существования занял значительное пространство, от собора к востоку — до алтаря нынешней Трапезной, к северу — до современного места Успенского собора. До начала XVIII в. кладбище продолжало интенсивно пополняться. Археологических исследований монастырского кладбища никогда не велось — в руки археологов они попадали при земляных хозяйственных работах, в процессе реставрации архитектурных памятников и планировки территории. Значительное число древних надгробий XV — начала XVI вв. было утрачено в связи с устройством новых захоронений, хозяйственных земляных работ, строительством новых зданий. Важную информацию содержат списки надгробий, составленные в монастыре в XVII в. и находки плит, зафиксированные за последние 70 лет. Формирование некрополя шло по принципам родовых кладбищ, что подтверждается списками надгробий, составленными в XVII в., и археологическими находками.Престижность кладбища вблизи собора приводила к высокой плотности могил на этой территории — она была покрыта «ковром» плит, лежащих рядами вплотную друг к другу, с дорожками между ними. Плотность заполнения территории вокруг Троицкого собора явилась предпосылкой появления уникального явления в истории средневековых монастырских некрополей — установки на месте будущей могилы владельцем плиты с надписью о том, кем «занято место». Несмотря на то, что многие из надгробных плит не сохранились, процесс открытия новых памятников и исследования монастырского некрополя продолжается. The necropolis at Trinity-St. Sergius Monastery is a unique phenomenon in the history of medieval Russia, which has been studied for over half a century. The collection of medieval tombstones is the largest collection in Russia. The necropolis originated around the main shrine, the Trinity Cathedral, and during its first century of existence it occupied a considerable space from the cathedral — to the east to the altar of the present-day Trapeznaya, to the north to the present-day site of the Assumption Cathedral. The cemetery continued to be intensively replenished until the beginning of the XVIII century. Archaeological research of the monastery's cemetery was never conducted — they came to archaeologists during excavation works, restoration of architectural monuments and planning of the territory. Significant number of ancient gravestones of XV — beginning of XVI centuries was lost in connection with the arrangement of new burial places, household earthworks, construction of new buildings. The lists of tombstones, made in the monastery in XVII century and finds of gravestones, fixed in the last 70 years, contain important information. The formation of the necropolis followed the principles of ancestral cemeteries, which is confirmed by the lists of tombstones drawn up in the XVII century and by archaeological finds.The prestige of the cemetery near the cathedral led to a high density of graves in this area — it was covered by a «carpet» of slabs lying in rows close to each other, with paths between them. The density of the area around the Trinity Cathedral was a prerequisite for the emergence of a unique phenomenon in the history of medieval monastic necropolises — the installation of a slab in the place of a future grave by the owner, with an inscription stating who «occupied the place». Although many of the tombstones have not survived, the process of discovering new monuments and researching the monastic necropolis continues.