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June 30

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

June 25

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……。 马蹄寺因第九窟“马蹄殿”内地面上一个凹陷的马蹄印记而得名,传说此印记是由格萨尔王的坐骑留下的。

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June 16

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

 

 

June 15

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 

 
June 12

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

 

April 18

不幸的金大爷 (Grandpa Jin: an old man who suffers most of his life)

058月,去东北延边考察时结识了金大爷。金大爷那年70岁,朝鲜族,微微有些驼背,只有一只眼睛,一副饱经风霜的样子。金大爷一生经历了许多磨难,他两岁时母亲就去世了,一直跟着父亲生活,儿时因偷别人家的果子又被树枝刺瞎了眼睛。据相邻们讲,金大爷小时候很顽皮。他常常偷邻里家的果子吃。有一天,他在偷一户人家的果子时,被主人发现,惊慌中他从果树上摔了下来,不幸被木棍刺中左眼。因家里没钱,没有及时去医院治疗,结果就瞎了。

金大爷在部落中人缘很好,平时少言寡语,从不滋事生非。从年轻时他就嗜酒如命,一个隆冬的夜晚,因为贪杯,醉倒在野外睡了一夜,结果不幸中风,落得一只手险些残废,至今还伸展不开。16年前他妻子丢下他和年幼的儿子,带着女儿跟别人结了婚。女儿24岁那年,因婚姻不幸,服毒自杀。后来他妻子又相继嫁过几个男人,但都没过到头。现今,苍老而多病的她又回到了金大爷身边。虽然金大爷不能原谅她,但还是收留了她。他们现在仍以夫妻身份生活在一起。虽然他们早已离了婚,但村民们还是认可了他们的夫妻身份。金大爷还是那样,几乎很少有清醒的时候。200583日晚,因他姐姐去世,又喝得酩酊大醉。当他晃晃悠悠走回家时,却被儿子撵出了家门。结果可怜的老金头当晚就醉倒在邻居家的玉米地里,在潮湿的泥地露宿了一夜。第二天醒来后,又跑到一个光棍酒友家里喝得大醉。当我们到那个光棍家去采访时,看见他仰天睡在地上。那天他在光棍家睡了整整一天都没有醒来,晚上光棍怕出事,叫他儿子把他接回家去,可他儿子根本不理他。他只好又在光棍家的地上睡了一夜,85日他才醉醺醺地走进了自己的家门,好在他儿子当时不在家。

金大爷家现在没有田地,田地因多年不耕种已被生产队收回。40多年来,老金头一直靠在外地打工谋生。他现在还欠生产队4千多元钱,因无力偿还,就这么拖着。正如他自己所说的:“我什么也没有,连现在住的房子都是借朋友的”。在他看来,人生就那么回事,醉一天是一天,酒醉要比清醒时更好过一些。每当我劝他以后少喝些酒时,他总会说:“醉酒后心里痛快,胆子大,想说什么就说什么,不用考虑那么多,要不然,什么都不敢说,闷在心里,那多难受啊,就这么过吧!”

我离开部落那天,老人家迈着“麻花”步,晃晃悠悠前来道别。望着尘埃中渐渐远去的佝偻身影,我默默地想:为什么有些人的命运如此坎坷、如此艰辛呢!人是不是一来到这个世界上,某些因素就注定了他的命运?难道人生就是苦难吗?

 

金大爷在种菜.JPG荒芜的金塘屯39.JPG

April 10

祁连山脚下的一颗明珠:肃南裕固族自治县(A marvelous pearl under Qiliang Mountains: Sunan Yugur Autonomous County

   肃南裕固族自治县地处祁连山中部北麓,河西走廊南侧。东邻天祝藏族自治县,西接肃北蒙古族自治县,南于青海省相邻,北与武威、永昌、山丹、民乐、张掖等县(市)接壤,地形狭长,由北向东南倾斜。肃南县境内风光秀丽、景色宜人,不仅有气象万千的草原风光、清澈见底的涓涓溪流、近在咫尺的皑皑雪山……而且有独特的人文景观,裕固族、藏族、蒙古族独特浓郁的民族风情和绚丽多姿的庙宇文化令人流连忘返,形成了一幅神奇而迷人的人与自然相互交融的奇异画面,不愧为祁连山麓下的一颗明珠。

祁连山脉12.JPG祁连山脉13.JPG(选)肃南沙沟寺 4.JPG(选)祁连山脉16.JPG(选)祁连山脚下的学校.JPG(选)肃南沙沟寺.JPG(选)肃南沙沟寺2.JPG (选)沙沟寺的佛像.JPG

 

March 28

惊险陡峻雄浑壮丽的麦积山(Maiji, a culturally embedded hill)

麦积山,地处甘肃省天水市东南方的北道区麦积山乡南侧,是西秦岭山脉小陇山中的一座孤峰。因其形状酷似农家院里堆积的麦垛子而得名。山崖拔地而起,高80米,山势险峻,周围绿树成林,环境清幽。麦积山最值得一看的是山崖上的佛教窟龛。由于麦积山山体为沙砾岩,石质松散,不易雕凿,所以窟龛里的佛像都是泥塑,非常精美。194个窟龛全部都开凿在山崖峭壁之上。栈道云梯修建于悬崖,浅龛深窟开凿于峭壁,其工程奇险浩大,令人赞绝。难怪五代诗人王仁裕攀崖后会留下:“蹑尽悬崖万仞梯,等闲身与白云齐;檐前下视群山小,堂上平分落日低;绝顶路危人少到,古岩松健鹤频栖;天边为要留名姓,拂石殷勤手自题。”的诗句。

麦积山石窟群中最宏伟,最壮丽的一座建筑是第四窟上七佛龛,又称“散花楼”,位于东崖大佛上方,距地面经约八十米。如果你有机会去,可别忘了抬头看看楼顶板上的一幅彩图,图中有一官吏骑着一匹枣红色的马。奇特的是无论你站在什么角度,马的屁股总是朝着你!不信?你试试看。我们的祖先早在1600多年前就已经掌握了视角和光感效应,真是太神奇了!!! DSC01234.JPGDSC01239.JPGDSC01250.JPGDSC01242.JPG

March 21

地质奇观:甘肃临泽丹霞地貌(Marvellous spectacle: Red Physiognomy in Linze, Gansu)

    去年11月中旬,有幸前往张掖地区临泽县观看丹霞地质奇景。临泽丹霞地貌群位于临泽县倪家营乡红山湾村,长约45公里,宽约10公里,在晚霞映照下,熠熠泛光,色彩异常艳丽,让人惊叹不已。在临泽,最为独特的丹霞地貌景观有七彩霞峡、七彩塔、七彩屏、火海、七彩练、琉璃峰、七彩瑚、七彩菇、大扇贝等。登上山顶,极目远眺,层层叠叠的山峦、蜿蜒崎岖的小溪、风光旖旎的田园、恬静安逸的农庄等构成的巨幅画面,尽收眼底,让人心旷神怡。

临泽丹霞地貌.JPG临泽丹霞地貌2.JPG临泽丹霞地貌3.JPG临泽丹霞地貌16.JPG 

 

March 05

曾经踩过的土地(红色)

看了旅行者kevin lee的博克,自己也学着帖了一张地图,谢谢kevin lee!
March 04

游甘肃陇南(Long Nan, a site with scenic, historic and ethnic wonders)

       陇南市位于甘肃省东南部,东邻陕西,南接四川,是甘肃省自然景观最美的地方,素有“早知有陇南,何必下江南”之说。在陇南境内,有许多独特的人文景观和自然景观:如深邃厚重的礼县先秦文化、古朴雄浑的西和仇池遗址、神奇的成县西狭摩崖石刻、神秘的两当果老仙洞、革命老区宕昌哈达铺、充满上水神韵的康县阳坝原生态风光、静谧幽美的徽县三滩高山草甸、曲径通幽武都万象洞地址奇观、郁郁葱葱的宕昌官鹅沟国家级森林公园等等,都很值得一看。可以说,陇南是一个集自然风光、人文历史、少数民族风情等综合旅游资源为一身的旅游胜地。 

  

DSC00593.JPG DSC00595.JPG西峡景区3.JPG西峡景区2.JPG 

 

 

(这是著名的西狭颂景点)

一个日渐荒芜的朝鲜族村落(A deserted Chinese-Korean village)

 20058月,我们一行三人来到延边朝鲜族自治州珲春市的一个朝鲜族村落进行考察,整个村落显得死气沉沉,没有一点生气。据说,该村落在上个世纪80年代前,还有200多户,90年代初开始出现人口外流现象,尤其是年轻女性大量流入周边城镇或外嫁到韩国。目前该村落只有常住人口100余户,不到230人,主要是老人和单身男子。现今的村落已经失去往日的繁盛、热闹和生气,许多人的房屋破旧不堪,房前屋后长满了齐腰深的蒿草。由于不少人出国或举家迁往异地,有不少房屋已荒废多年。走进村落,映入你眼帘的是一片寂静、凄凉的景象。据调查,这并不是特例,改革开放后,尤其是90年代初中韩两国建交后,延边有许多朝鲜族村落由于人口外流尤其是年轻女性外流,都开始都走向衰落,出现了许多光棍村。有许多村落几年间都没有举办过婚宴,村落人口急剧下降……