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Beleške iz knjige "Kina" o rođenju deteta

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Beleške iz knjige "Kina" o rođenju deteta

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http://www.newyorker.com/culture/culture-desk/on-the-worlds-oldest-trousers

https://drive.google.com/file/d/0B0ql1yWCGX3YM3VyTkktWFc5NXM/view

Zadatak: Uporediti novinske članke i stručni rad

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Arheolozi koji su istraživali grobnice Janghai u Kini pronašli su nešto poptuno neočekivano - nastariji par pantalona u istoriji čovečanstva. Veruje se da je odeća pronađena u grobnici stara najmanje 3.000 godina, ali bez obzira na svoju starost još uvek je u odličnom stanju.

Pantalone koje su pronađene u autonomnoj oblasti Šinjang na severozapadu Kine najverovatnije su najstariji pronađeni odevni predmet te vrste, star oko 3.300 godina, a izrađene na samom početku ere jahanja.

Stariji odevni predmeti, poput toga ili tunika, nisu prikladni za jahanje, zbog čega je tada u porastu bilo korišćenje pantalona. One su pronađene u grobnici dva muškarca koji su verovatno umrli na početku pete decenije života. Prema njihovoj odeći, čini se da su bili stočari, ali pretpostavlja se da su u isto vreme bili i ratnici.

Među drugim pronađenim predmetima nalaze se bič, komad drvenog konja, borbena sekira i luk.

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Kako izgledaju pantalone stare tri milenijuma? - Život

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Arheolozi koji su istraživali grobnice Janghai u Kini pronašli su nešto poptuno neočekivano - nastariji par pantalona u istoriji čovečanstva. Veruje se da je odeća pronađena u grobnici stara najmanje 3.000 godina, ali bez obzira na svoju starost još uvek je u odličnom stanju.

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Beleške

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Beleške

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Beleške

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Beleške

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Ce site à pour modeste ambition de devenir le plus grand site francophone sur les bronzes chinois anciens (de l'apparition des premiers objets en bronze jusqu'à l'unification de l'Empire en -221) et sur leurs inscriptions (jinwen 金文). Les bronzes sont classés selon leur utilisation et leur forme dans les menus déroulants.

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Teach Toddlers Colors Numbers Preschool Race Cars & Magnet Truck

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Teach Toddlers Colors Numbers Preschool Race Cars & Magnet Truck

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【Around China HQ】 Miao Shaman Performing Magic

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Channel: CCTV-9 International Program: Around China Date: 2010-03-15 Description: Miao Shaman Performing Magic Video Series ID: IqbFVcSuY5gxZXuaSA4yeA==

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The shaman of Xi Wuqi city wakes before sunrise on a Wednesday morning in June, piles his family into his silver Peugeot, and drives out beyond the city's boxy mid-rises, past miles of strip-mines and coal refineries, and to the foot of a broad kelly-green hillside on the grasslands. He hikes to the top, removes his trainers and button-down shirt, and dons a black robe and a feather headdress. Then he gets to work.

The shaman of Xi Wuqi city wakes before sunrise on a Wednesday morning in June, piles his family into his silver Peugeot, and drives out beyond the city's boxy mid-rises, past miles of strip-mines and coal refineries, and to the foot of a broad kelly-green hillside on the grasslands. He hikes to the top, removes his trainers and button-down shirt, and dons a black robe and a feather headdress. Then he gets to work.

The hill is on the shaman's ancestral land, and he climbs it once a year to summon his ancestors; to express his desires, and to hear their demands. For the two hours he delivers a thunderous performance, rife with drum-beating, horn-blowing, the jingle of bells and the clanging of cymbals. His wife and son scatter sheep's milk and rice liquor beneath variegated prayer flags. They throw handfuls of confetti to the wind.

"I saw a spirit riding a white horse with a flowing mane, and he told me right now, your ability as a shaman, your energy, your magic, they've improved very quickly," the shaman said that afternoon, sitting in his two-bedroom apartment chain-smoking cigarettes, a Chinese news broadcast running mute on his flatscreen TV. "He said right now, you've already arrived - you can commune with the spirit of any river, or any mountain."

Erdemt is a 54-year-old former herder (who, like many Mongolians, only goes by one name), and as a shaman, he is considered an intermediary between the human and spiritual worlds. Although he is new to the role - he became a shaman in 2009 - thousands of people, all of them ethnically Mongolian, have visited so that he could decipher nightmares, proffer moral guidance and cure mysterious ills. His patients pay him as much as they wish.

Despite his success, Erdemt's status as a shaman in China is uniquely precarious. He's an emerging religious figure in an officially atheist state, an expression of ethnic pride amid roiling ethnic tensions, and an embodiment of the distant past in a rapidly changing present. His China is one of resource extraction, mass migration and cultural upheaval. It is a constant exercise in compromise and restraint.

The Inner Mongolia Autonomous Region, the sprawling northern borderland that Erdemt calls home, is one of the country's most rapidly developing areas - its GDP grew an average of 17% annually between 2001 and 2011, faster than any Chinese province. Its greatest asset is its natural resources - copper, rare earths, and especially coal. State-owned mining companies have arrived en masse, and they have changed the region indelibly.

The region's native Mongolians, many of them nomadic herders, have largely paid the price. Strip mining has devastated large swaths of pasture land, forcing them to move into newly built cities with few economic prospects. Mongolians now account for less than 20% of the region's 24 million people, and they own only a fraction of its wealth. Ethnic tensions simmer and occasionally explode.

Protests rippled across the area in May 2011, when Han drivers killed two Mongolian herders as they tried to block a caravan of coal trucks. Inner Mongolian authorities deployed riot police and barricaded university campuses. The drivers were hauled before a judge; they confessed, and one was promptly executed. The protests ended as quickly as they began.

Erdemt's hometown Xi Wuqi, a city of 70,000 flush against the grasslands, was built to help sustain the mining boom. The tiny Han-owned boutiques that line its broad, well-paved thoroughfares are so new that their interiors smell like fresh paint. Five years ago, its residents say, it was little more than a cluster of one-storey red-brick homes.

Shamanism is among the world's oldest religions, dating back as far as the paleolithic era, and many of Erdemt's clients see him as an embodiment of a timeless order that was devastated by the boom. "In the past, living a pastoral life was the purest way to be in touch with nature - to absorb its energy," said Nisu Yila, a professional Mongolian wrestler in Xi Wuqi, as he sat on the shaman's living room couch wearing a traditional deel robe and a cowboy hat. "But bit by bit, that kind of life began to disappear. And we began to panic." The shaman, he said, reminds him of what China's Mongolians have lost. "He's like a short cut," he said.

Experts say that this sentiment - the desire to reconnect with a forgotten past - is nearly ubiquitous in China, a natural byproduct of rapid change. "Because of modernisation, and now urbanisation, traditional culture is vanishing and being replaced by western culture, and under such conditions, people realise that these things are worth protecting," said Tian Qing, the head of the Chinese Intangible Cultural Heritage Protection Centre and a prominent adviser to the government on cultural affairs.

"Right now, Chinese society is like a pot of soup, and it's boiling over the top. Have you ever cooked? You think that's not going to hurt you? People here get psychological problems. There's pressure. There's difficulty. And so they look towards religion for comfort."

Tian quoted a Tang dynasty poem to underscore his point: "Even a prairie fire can't destroy the grass; it just grows again when the spring breeze blows."

While Erdemt's social role may be timeless, his professional duties - the therapy-like sessions and ebullient rituals - are inexorably modern. He provides solace to white-collar job seekers and helps local officials assess the spiritual implications of approving new mines. He understands that there are lines he cannot cross.

"The government, they don't formally acknowledge me the way they acknowledge other religions," he says. "But as long as I don't do anything illegal - or at least, what they'd consider illegal - they won't limit me." Pamphlets and broadcasts are strictly out of bounds. Although he's careful to couch his ethnic sentiments in benign terms, he refuses to see Han clients. Most of them see his services as an investment, he says. They're angered by weak returns.

Erdemt's son Bao Lidao, a bespectacled 26-year-old with ruddy cheeks and an explosive laugh, is experiencing a quarter-life crisis. After graduating from university in the region's capital city, Hohhot, Bao took a government job mediating between land-hungry railway ministry officials and the nomads they sought to displace.

The position overwhelmed him. The nomads were fickle - they'd be seduced by sizable compensation packages one day and reticent the next, aware that the cash was, unlike their land, ephemeral. Last year, he took a secretarial job with the Xi Wuqi government, and he finds the position stultifying. "These people, although they drive good cars, they eat well, they live well, they wear nice things - I feel their hearts are empty," he said.

Bao wants to be a shaman - for weeks in a row he'll dream of flying, which he takes as a cosmic sign. Yet his father, like so many in China, is a pragmatist. "He thinks it'd be best if I find my own career," said Bao. "Even if I don't become a shaman, I'll still be a shaman's son, and I'll dedicate myself to researching shamanism, developing the field. I think this is my life's mission."

Erdemt himself knew nothing of shamanism as a child. He spent his formative years in a felt-lined tent on the grasslands, frequently skipping school to help his parents herd. During Mao's Cultural Revolution, the religion was dubbed "feudal superstition" and banned. One of his neighbours was beaten for practising it openly, and decades of silence followed suit.

The shaman grew to middle age. He married and had two children, both of whom learned to rear sheep before they were packed off to university. The coal boom came suddenly, and in 2007, his pastures began to wilt; a summer hailstorm decimated his livestock. Newly destitute, he considered his options and moved to Xi Wuqi, where he found a part-time job unloading trucks.

His wife bought buckets of sheep's milk and processed it into dried yogurt, a traditional Mongolian snack, which she sold to local markets. They were desperate to return to the grasslands.

Around that time, Erdemt began to have strange dreams, he says. Some involved tigers; in one, snakes writhed around his body. He discovered within himself an extraordinary aptitude for prediction, allowing him to foretell chance encounters with old friends.

One day in 2009, he quit his job and took a bus to Ordos, a gleaming new city in the area's arid west which, like Xi Wuqi, was built to accommodate the coal boom. There, amid empty skyscrapers and vast, dusty boulevards, he met a friend whose brother owned a brick factory in Mongolia; the brother knew a master shaman in the country's capital, Ulan Bator.

Erdemt applied for a passport, hopped on a cross-border train, and showed up at the shaman's house carrying his suitcases. For 27 days, he memorised ancient texts and fine-tuned elaborate rituals; he returned to Xi Wuqi carrying a sheepskin drum, confident about his future.

The decision has served him well, he says. Moving back to the grasslands is no longer a priority.
Topics

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Former herder reveals perils of being a shaman in atheist China

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The shaman of Xi Wuqi city wakes before sunrise on a Wednesday morning in June, piles his family into his silver Peugeot, and drives out beyond the city's boxy mid-rises, past miles of strip-mines and coal refineries, and to the foot of a broad kelly-green hillside on the grasslands.

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The Banpo site lies on the Wei River just on the edge of Xi'an. It was discovered when excavations were begun for a new factory in October 1953 by the Banpo work group. It gets its name from the work group. Once the find was identified, the work group changed occupations and became diggers for the archaeologists. Eventually, the dig was turned over to the Institute for Archeological Research at the Chinese Academy of Science. It became the first large scale dig of post-revolutionary China.<br>

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This overview of one of the larger pits at the Banpo Neolithic site in Xi'an, Shaanxi Province shows several features of the Yangshao culture and architecture.

The Yangshao Culture developed along the Wei River and parts of the Yellow River from 5000 BC to 3000 BC. Neolithic cultures are distinguished by pottery making, group living, and well-formed stone and bone implements. The Yangshao were not alone. Among the many other Neolithic cultures in China at the time were the Xinle (5300-4800) in the northeast, Beixin (5300-4500) and Dawenkou (4300-2600) around the lower Yellow River, Daxi (5000-3300) around the middle Yangtze, and the Dapenkeng and Fuguodun (5000-3000) in the southeast. Each has distinguishing features and similarities. Neolithic cultures were also dotted through Europe, England, Korea, and the Americas. Wanderlust seems to have been built into our make-up. There would have been occasional contact between cultures and between different villages within a culture, but the distances make regular trade and contact unlikely.

The Banpo site lies on the Wei River just on the edge of Xi'an. It was discovered when excavations were begun for a new factory in October 1953 by the Banpo work group. It gets its name from the work group. Once the find was identified, the work group changed occupations and became diggers for the archaeologists. Eventually, the dig was turned over to the Institute for Archeological Research at the Chinese Academy of Science. It became the first large scale dig of post-revolutionary China.

The site is spread over 12.5 to 17.5 acres and includes over 100 houses, pottery kilns, and burial grounds. The site was occupied from around 4800 to about 4000 BC. The early era lasted until around 4300 BC. During the last three hundred years of occupation, the designs of homes changed and tools became more sophisticated.

In the picture above you can see the outlines of a circular house. All early houses were circular and had sunken floors up to a meter deep. The earth from the depression may have been used to fashion the walls. The walls were supported by timber beams and topped with a thatched roof. In some areas of the village there is evidence of multiple layers of foundations, showing successive generations building within the confines of the village.

A couple weeks before I saw the Banpo site for the first time, I was visiting the Natural History Museum of Chicago. They had an exhibition of some early Native American artefacts and had reconstructed a hut that was very similar to that found in Banpo. There was evidence that the Native Americans also dug pits within the house to store food below the insect line, as did the Banpo.

The village was surrounded by a trench, or moat, as a protection against animals and snakes. The loess soil was easy to dig and yet it dried hard as adobe when piled to make walls and to support posts. Firing the clay made it water resistant and durable. Posts were footed on a large rock or stone and then held in place by a mud footing. Walls and floors were of fire baked clay. Some of the houses had multiple rooms built on different levels. The largest had five levels. Houses had covered porches in front of a single door. A nice convenience during a rainy day when you want to take the air as well as a protection from the heat of the sun when you are cleaning vegetables for dinner.

The late Banpo period saw the addition of a few square houses with rounded corners. During the last part of the occupation a large rectangular building was constructed. The roof was supported by 12 posts measuring 5.90 to 8.66 inches thick. The building itself was 41 feet wide and about 65 feet long with three foot thick walls of fire baked clay. It was divided in the middle by an east-west wall and there is some evidence that wooden planks may have served as flooring. The door was on the south side and the building was used for storage and probably gatherings.

Storage of food was accomplished by digging pits down past the insect layer. The pits were wider at the bottom than at the top. American Indians did the same. The Banpo were an agricultural community and grew millet, a grain, in addition to several types of vegetables. Bones of dogs, sheep, and pigs showed they had domesticated some animals. They also hunted and fished for food. They created arrow points, spear points, balls to use in slings, and fishhooks.

They had quite an assortment of stone tools, including axes, scrapers, grinders, adzes, and cutters. A wide range of pointed objects of various materials were used as awls, spears, plows, and needles. Many of their needles were very fine and had a very small eye. What appears to be woven cloth was pressed onto the surface of some pots, although no fabric was recovered at the site.

Over a thousand pieces of pottery were found that were either complete or had minor breakage. The pottery was either tan and rough or smooth and fine. The fine pottery was red and often had very thin delicate walls. Lids on pots were most often of red ware. The shapes varied from large open flat bowls, to pointed amphora, to flat-bottomed ovals, to open pots. Surface decoration included ridges built up with clay, rope indentations, fingernail indentations, and painted designs.

They decorated their pottery with ink drawn designs of fish and people, primarily. The ink was ground on special stones. They wore jewelry made from clam shells and animal teeth. In at least one grave a jade ornament was found. Its placement indicated that it was an earring. That tomb also contained a belt of matched clay disks on the corpse. Ornaments may have been worn as necklaces or sewn to clothing. A lot of time and effort went into boring holes into the shells and teeth.

Much of what we know about the culture comes from the burial sites. The adult cemetery was outside the village confines. Almost all individuals were buried alone, in an east-west orientation with the head pointing west. Most of the graves had five or six covered pottery containers of various foods and implements. The size, number, and shapes of the pottery varies from grave to grave. Millet was first identified in one of these jars. Men and women were buried separately. In the few group graves, the separation by gender was maintained.

Children were buried in a very different manner. They were buried within the village outside the walls of houses. They were placed in special pottery jars that were pierced at the bottom. The pots were often rough, but the lids were fine red ware. The belief system that lay behind the differentiation of a child's death from that of an adult is open to speculation.

Another area of speculation is the fate of the Banpo. Other groups in the area, such as the Qijia culture (2400 BC - 1900 BC) near Lanzhou to the west, made the transition into the early Bronze Age, but the Banpo Village was abandoned around 4000 BC. The large rectangular building had been damaged by flooding, but there is nothing to tell whether that happened before or after the people had moved on to another location.

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This overview of one of the larger pits at the Banpo Neolithic site in Xi'an, Shaanxi Province shows several features of the Yangshao culture and architecture. The Yangshao Culture developed along the Wei River and parts of the Yellow River from 5000 BC to 3000 BC.

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Neolithic Era Map - The Art of Asia - History and Maps

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An online project for museum visitors, teachers, students, and everyone interested in Asian art, culture, and history featuring objects from The Minneapolis Institute of Arts' permanent collection.

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Archeology first began during the 1920s when Western people like J.G. Andersson discovered remains of the prehistoric past. The three people engaging in excavations and first doubting the truth behind the traditional accounts of the past were Wang Guowei 王國維 (d.1927), Luo Zhenyu 羅振玉 (d.1940), and Gu Jiegang 顧頡剛 (d.

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BBC video

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BBC -The Incredible Human Journey - 2of5 - Asia

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Drª. Alice Roberts viaja o mundo para investigar como ocorreu a incrível história de como os seres humanos deixaram a África para colonizar o mundo. Superando terrenos hostis, condições meteorológicas extremas e outras espécies humanas.

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Novinski članak sa sajta B92

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Naši najdalji preci borili su se s klimatskim promenama i preživljavali suše, smrzavanje i poplave.

Foto: Tim Evanson / Flickr.com

Sada sve veći broj naučnika smatra da je promena klimatskih uslova na Zemlji zaslužna za razvoj čovekovih sposobnosti.

Njihovo istraživanje sugeriše da su se veliki skokovi u evoluciji, poput razvoja većeg mozga i sposobnosti da koristimo i pravimo složene alate, događali upravo u periodima naglih klimatskih promena.

Piter deMenokal sa Univerziteta u Kolumbiji kaže da stručnjaci već iskopavaju drevne zube i sedimente sa morskog dna, kako bi pronašli dokaze za ove pretpostavke.

Podaci će im pomoći da otkriju koliko je klima uticala na našu evoluciju i u kojim periodima istorije.

Rik Pots iz Programa za istraživanje porekla ljudi Instituta Smitsonijan kaže da se prvi "evolutivni skok" dogodo pre oko tri miliona godina, kada su Australopithecus afarensis, hominidi kojima pripada i čuvena Lusi, istrebljeni, a kada su se pojavili savremeni ljudi. U to vreme, pokazuju fosili, ljudi su imali veće mozgove i koristili prve alate.

Drugi skok dogodio se pre između dve i 1,5 miliona godina, kada je Homo erectus počeo da koristi sekire sa sečivima i napustio Afriku.

Dr Pots kaže da se oba događaja poklapaju sa dramatičnim promenama klime, kada su se šume pretvorile u livade, a temperature značajno porasle.

On sugeriše da je promena orkuženja pre tri miliona godina dovela do toga da se ljudi kreću usprvno, umesto četvoronoške.

Dr deMenokal kaže da uzorci uzeti sa morskog dna duž obala Afrike pokazuju različite slojeve sedimenta, koji su tamniji u vreme suše, a svetli u vlažnijim periodima.

Istraživanja pokazuju da se klima menjala na svakih 20.000 godina od vlažne do suve i da su efekti bili izraženi tokom dva važna perioda u ljudskoj evoluciji.

Mark Maslin sa Univerziteta u Londonu kaže da se novi dokazi za te tvrdnje nalaze u Velikoj rasednoj dolini, koja prolazi kroz Etiopiju, Keniju i Tanzaniju.

Proučavanjem stena, on je otkrio da su baseni jezera bili vrlo osetljivi na promene pre oko 2,7 i 1,5 miliona godina.

Dr Maslin kaže: "Otkrili smo da se ti periodi, kada su se jezera pojavljivala i nestajala, poklapaju sa većim promenama u ljudskoj evoluciji".

Naučnici su takođe proučavali fosilizovane zube naših predaka, kako bi razumeli kako se menjala njihova ishrana u odnosu na klimu.

Otkrili su da su naši daleki preci jeli raznovrsnu hranu i mogli da se nose sa svim promenama okruženja.

Međutim, istraživanje ne objašnjava zašto je promena klime bila možda okidač za evolutivne skokove.

Dr Maslin kaže da je jedna od mnogobrojnih teorija ta da su ljudi razvili veće mozgove kako bi učili da se hrane u vreme suše.

On takođe kaže da su u vlažnim periodima, kada im je više resursa bilo na raspolaganju, ženke pažljivije birale mužjake, kako bi dobijale pametniju i snažniju decu.

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Kako su klimatske promene uticale na evoluciju ljudi? - Život

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Naši najdalji preci borili su se s klimatskim promenama i preživljavali suše, smrzavanje i poplave. Foto: Tim Evanson / Flickr.com Sada sve veći broj naučnika smatra da je promena klimatskih uslova na Zemlji zaslužna za razvoj čovekovih sposobnosti.

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Superior Technology of Ancient Egypt Civilization

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【New Frontier HQ】 Chinese Civilization (01) The Dawn of Civilization / Part 01

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Channel: CCTV-9 International Program: New Frontier Documentary Date: 2008-11-17 Description: Chinese Civilization (01) The Dawn of Civilization / Part 01 Video Series ID: k2wQCetndxyJ2pncXTN6Yg==

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机不可失，时不再来 jī bù kě shī, shí bú zài lái - Opportunity knocks at the door only once.

笑一笑,十年少(xiào yī xiào,shí nián shào) - Just one laugh makes the person ten years younger. Happiness is the best cosmetic.