個人檔案tk-yuan的共享空间相片部落格清單更多 工具 說明

部落格


6月30日

中华自然奇观:黄河石林群

200862729日,时海小弟组织我们哥几个游览了奇异、壮观的黄河石林群。黄河石林群位于甘肃白银市景泰县中泉乡龙湾村,距景泰县约70公里。据地质专家考证,黄河石林群属于以黄褐色砂砾岩为主的石林地貌奇观,生成于第三纪末和第四纪初的地质时代,距今已有四百多万年。由于种种条件所限,目前当地政府只开发了“饮马沟”、“盘龙洞”等部分景点。

说句实话,“饮马沟”很值得一看。去“饮马沟”要先乘“羊皮筏子”顺黄河漂流3公里才能到达。每个筏子上只能乘坐3人,坐在筏上,两岸的景致似巨幅画卷,在你面前绵延开来,沿河风情尽收眼底。上岸后便会看到“黄河石林”四个大字凌空于陡崖之上,从这里你可以骑马或乘坐“驴的”进入“饮马沟”观赏造型千姿百态的石林。“饮马沟”往返约18里,骑马每人40元,如果你的骑术不怎么样,马的主人会专程服侍你,以确保你的安全。如果你选择乘坐“驴的” 要便宜得多,50元可搭乘3人。亲身体验后的感觉是,乘坐“驴的”要比骑马舒适得多,你可以坐在甚至躺在平整的板车上观赏沿途的奇景。进入饮马沟后,纯朴的赶车人会向不时地向你介绍沟内的景点:有雄狮当关、猎鹰回首、大象吸水、千帆进发、西天取经、月下情侣、屈原问天等等,每个景点都形神兼备,栩栩如生。看完景点,回到农家院,洗去尘土,便可坐下来尽情地享受当地的农家菜肴。如果有兴致,再喝上两盅,坐在果树下打打“双抠”,看看农家庭院里的花草,看看黄河日出……,那感觉归结起来就一个字“爽……”!

DSCF2057DSCF2111DSCF2164DSCF2178DSCF2180DSCF2212DSCF2213DSCF2225DSCF2246DSCF2251DSCF2274DSCF2305DSCF2313DSCF2317DSCF2318黄河日出

6月25日

神奇的马蹄寺(The Fantastic Mati Temple)

马蹄寺始建于北凉,位于雄伟壮丽的祁连山北麓,古丝绸之路必经之路的河西走廊中段、古甘州(今张掖)正南约50公里处,属藏传佛教格鲁派寺院。寺院依山傍水,四周景色秀美,是甘肃省肃南裕固族自治县境内著名的草原与宗教旅游景点。寺内石窟均开凿于南北走向的马蹄河西侧的悬崖峭壁之上,十分险峻,尤其是“三十三天石窟”。进入三十三天石窟,必须经过一个石洞,攀爬一段十分陡峭、几乎垂直的石头台阶,石洞很小,洞内灯光微弱,只容一人通行。来这里游客大都会听说这样一个笑话:一批游客来此观光,在攀爬石洞时,一位男士紧跟在一位穿裙子的女士身后,突然,他感觉眼前一片漆黑,便大声喊道,“谁把灯给关了”。这时他听到前面那位穿裙子的女士说,“没人关灯,是你钻错了洞”。哈哈哈哈……,有意思吧。 马蹄寺因第九窟“马蹄殿”内地面上一个凹陷的马蹄印记(见第五张照片)而得名,传说此印记是由格萨尔王的坐骑留下的。

DSCF1763DSCF1777DSCF1788DSCF1789DSCF1793DSCF1800DSCF1805DSCF1810DSCF1811DSCF1824DSCF1828DSCF1858DSCF1970DSCF1972

6月16日

雄浑、壮丽、神奇的自然景观:敦煌雅丹地貌(The Yardan Landform: A Marvilous Landscope of the world)

 “雅丹”是维吾尔语“陡壁的小丘”之意,是一种在干旱、 大风环境下形成的风蚀地貌奇观,其壮丽、雄浑、怪异和神奇,你不亲临其境,单听描述或想象是无法领略的。

今年五月初,我再次踏上敦煌这块神奇的土地,并有幸观赏了敦煌雅丹地貌群落的奇观异景。敦煌雅丹地貌位于新疆、甘肃交界处,距敦煌市180多公里。敦煌雅丹群落,规模宏大、壮观,造型奇异,东西长约15公里,南北宽约2公里,呈浅红色,与青色的戈壁滩形成了强烈的对比,在蓝天白云的映衬下格外引人注目,堪称敦煌一大自然奇观。在这里,看着天工千奇百怪的杰作,你可以发挥你丰富的想象力,放飞思绪, 充分领略大自然的神奇之美。实际上,其壮美是无法用语言来表达的,只有亲临其境去感受,你才能体会到!

目前,敦煌雅丹地质公园只向游客开放了北区线路,而南区则很少有游人涉足。不过,在北区孔雀展区,有越野车出租去南区,虽然租金比较贵(一趟300元),但如果你有兴趣在荒漠中驱车探险,还是很值得的。南区的景观更具野性,你所看到后三张图片(像不像“天外来客”和“雄狮”??)就是在南区拍摄到的。

 

 风沙中的雅丹景观34.JPGDSCF1383DSCF1392DSCF1409DSCF1436DSCF1457DSCF1474DSCF1480

 

 

6月15日

Mulao People in China

 Mulao people are one of the 55 official ethnic minorities in China, with a total population of over 207,000, mainly living in Luocheng, Guangxi Zhuang Autonomous Region. According to their legends, their ancestors migrated from Henan Province as early as in 1363 during Ming Dynasty. It is said that their ancestors had many fights with the local Miao people for land reclamation. In their pioneering days, Mulao people had suffered a lot from other ethnic groups. In 1950s, they were identified as Mulao, and became one of the officially recognized nationalities in China. Linguistically, Mulao language is part of the Zhuang-Dong branch of the Sino-Tibetan family. They have their own language, but with no written form, and most of them speak Mandarin Chinese and some other local dialects such as Gui-Liu-Hua(dialect popular in Guilin and Liuzhou), Hakka, and Bai-Hua (local Zhuang dialect) outside their communities. Mulao people are primarily farmers, raising crops such as rice, corn, and vegetables, and livestock such as pigs, chickens, cows, and dogs. In Mulao communities, “Dong” was and still is their basic social organization, which means “descendents from the same ancestor”. In the old days, it functioned as a taxi-collecting unit, but now in the sense of official administration, its functions disappeared. But it still functions significantly in ethnic identity, community cooperation and ethnic solidarities. For example, their lineage system is primarily based on “Dong”, and the same “Dong” worships their common ancestors.

For centuries, Mulao people have been living and interacting with Zhuang, Han, Yao, Miao, and some other ethnic groups and, to some extent, share some common ideas and similar ways of living. But they have kept their own language and some other traditional customs. The religious tradition of Mulao, especially of the peasantry, is a composite of Taoist, Buddhist, and animistic elements. In Mulao villages, Taoism and Buddhism became fused with the local underlying animistic traditions, and the result was a balanced syncretism of myth and ritual in which Buddhist gods and goddesses, Taoist spirits, and local deities and demons all found its own place. It is noticeable that, since the early 1980s, like countless remote places in China, Mulao villages have also witnessed great changes. More and more people began to go to county towns to find jobs, to sell their crops in the county free markets, or even open their own shops. But the traditional cultural values still influence the villagers’ everyday lives as well as their religious rituals. So, to some extent, it is safe to say that even if in a society in which new customs and beliefs have taken the place of the old ones, the traditional values may still mould people's world view and life orientation. 

仫佬族

(照片来源:http://baike.baidu.com/view/4869.htm

Kazakhs and Their Nomadic Life

 

Kazakhs are one of the fifty-five officially identified minorities in China, according to the 2000 national census of China. Their total population is over 1.2 million and they are mainly distributed in the vast grassland to the north part of Tian-shan mountains in Xinjiang Uyghur Autonomous Region. Ili, Tacheng and Altai. In these regions, Kazakhs live in compact communities. In addition, there are over 200 thousand Kazakhs live in Mulei  Kazakh Autonomous County in Changji Hui Autonomous Prefecture, Balikun Kazakh Autonomous County in Hami in Xinjiang, and Akesay Kazakh Autonomous County in Gansu. In China, in the regions where minorities live in compact communities, autonomous regions or counties are established for the sake of political administration under the Chinese central government. Within China, there are three Kazakh autonomous regions, all in Xinjiang, and five Kazakh autonomous counties, four in Xinjiang and one in Gansu. All the other ethnic groups have such autonomous regions or counties like the Kazakhs’. Generally speaking, most of the Kazakhs, both in Xinjiang and in Gansu, are mainly living in pasturelands except for those in cities. They share the same culture, language and ethnic identity, especially the same foodways because of the similar living environments.

      Kazakhs are famous for their nomadic life—that is, they move their campsites frequently. There are records of their ancestors Sai “moving with animals from place to place following the grass” in Hanshu·Xiyuzhuan,of Wusun in Weishu·Wusunzhuan, and of Tujue in Suishu (Sai, Wusun, and Tujue are nomadic tribes in ancient China, which are all considered by Chinese scholars as ancestors of Kazakhs. All this is recorded respectively in Hanshu·Xiyuzhuan, Weishu·Wusunzhuan,and Suishu). It is clear that Kazakhs have been living a nomadic life since ancient times, with cattle, horse, sheep and camel being their primary daily stock. In recent years, according to the local governments’ overall planning, some “small pieces of farm land” have been cleared for the Kazakhs living in pastoral areas, with grass planted and settlements constructed, but all this has little impact on their traditional nomadic ways of life. They still follow their ancestral ways of production depending on pastureland, and moving with their stock from place to place. “Awuer”(tribe) is the basic unit of organization in Kazak society, in which pastureland belongs to the tribe but stock ownership is private(The pronunciation of all the Kazakh terms in the paper are pronounced in New Kazakh Writing system, and all those of Han Chinese, in Pinyin system). Each Awuer breeds its animals on its own grassland and moves to four different pasturelands according to the variations of the seasons. The pasturelands are located at a considerable distance from each other, and it can take between a few days to several weeks to traverse the distance between these pasturelands. When moving, each Awuer must follow its migrating route(Migrating route here refers to the regular route each Awuer takes to move from place to place. Because each Awuer has its own grassland, which is shared only by its members. Any outsiders with their stock passing across the grassland or grazing their cattle in the grassland, dispute, sometimes even armed clash between the two Awuers often comes about),  otherwise, there will much trouble. Generally speaking, Kazakh nomads live relatively close together in summer and winter, and are more distantly spaced in spring and autumn. They are governed by the seasons much more than other Muslim ethnic groups in Xinjiang.     

y1pMvfmUp1-7p8HHTEZgLsUgwysXF2eUUYAbiPEaB7TEouhSxHPVj1tf8TuhBQFPM9e_YA1_GCWn9Qy1pMvfmUp1-7p8muDzmayjhqw73KOFiZm0UGx-RWDiV0YiwNBQqBA3oX_ETkFZeEl-7Fw98a-hcfqEy1pMvfmUp1-7p9jAdknSOBm5GxmKuxomHAYxOmTeNWigz1VLxAu1N1B9KUQi9-CDbIBtN0vdqOeG1g哈萨克妇女3马与牛粪摇篮 

 
6月12日

甘肃甘南地震灾情纪实

5.12汶川特大地震,波及到甘肃省陇南、甘南、天水等10个市州的近70个县区,遇难365人、1万多人受伤、4人失踪,132万多间民房倒塌、230万间受损,500多万人受灾。地震后,我们赶往甘南受灾最严重的舟曲县八楞乡安风村视察灾情。安风村位于高山之巅,越野车爬行一个多小时后到八楞乡,然后还需在仅有一米左右宽的陡峭山道上徒步一个多小时才能赶到安风村。当村民看到我们时,许多老人都哭了。这次地震几乎夺取了他们所有的财产,虽然当地政府及时为他们送来了方便面和饮用水,但他们的处境依然令人心酸……村里80%以上的房屋都倒塌了,由于交通障碍,救灾物资尤其是救灾帐篷难以运送进来,村民们只能暂时住在搭建于废墟之上的简易棚里。雨季就要到了,如果灾民们的住房问题得不到及时解决,他们今后生活之艰难可想而知。

舟曲县八棱乡风安村灾民8.JPG舟曲县八棱乡风安村灾民6.JPG甘南群山1.JPG舟曲县八棱乡风安村灾民7.JPG舟曲县八棱乡风安村灾民3.JPG舟曲县八棱乡风安村1.JPG舟曲县八棱乡风安村灾民房屋1.JPG 舟曲县八棱乡风安村灾民2.JPG