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长江大学非遗学社—中巴民俗文化交流研讨会直播平台

巴基斯坦的USMAN老师进行讲话

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民族服装,通常是由穿在巴基斯坦和人民的巴基斯坦后裔的身上来表达文化、地域文化特征和文化,包括旁遮普,信德文化,Balochi文化和普什图人的文化。
每个区域的文化反应了礼服适应天气条件的特点,独特的生活方式和风格,让它以一个独特的身份蕴含在所有文化中。巴基斯坦与印度的衣服也具有相似的着装,因为这些国家与pre-partition文化共享了数千年。
伊斯兰教(被误解为宗教的世界)在确定服装特带你方面也发挥了重要的作用。
Shalwar-Kameez(Shalwar-Qameez)。该词源于波斯:意义为裤子,这件衬衫,或者qamiz长裙,它的名字来自阿拉伯语的qamis。
美国官员这样的服装起源可以追溯到12世纪,它的根基在莫卧儿王朝入侵次大陆的时期(当前的印度、巴基斯坦和孟加拉)。
在俾路支省的Balochi官员穿厚的布料以及厚的的沙利裤子,以防止干燥的热风。住在Balochi的男人戴了有很长巾的布头,主要的目的是为了防止他们的头暴露在强紫外线下。
在信德省(信德)的人们穿Shalwar-kameez与传统的信德帽和Ajrak(披肩)。
旁遮普的官员穿简单的腰布。根据气候变化,旁遮普女人穿着发生变化,这与旁遮普的文化是有联系的。
开伯尔Pakhtoon Khwa省(普什图)的人们穿Pakul,官员和传统的人士穿Peshawari Chappal。
新郎在婚礼通常穿Kurta-shalwar与Sherwani和khussa(Foot-wear)。新娘通常都穿昂贵的Lehnga,最好是在红、栗色和粉色之间挑选。

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巴国传统音乐演讲…………

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Hello everybody and good afternoon!
Honorable chief gust, respected teachers, my distinguished friends and reputable facility members, I salute you all on this eminent occasion of the prestigious seat of learning, Yangtze university.
I am grateful to all the diligent and handy organizers of this program who gave me the opportunity to speak to you, my topic is: TRADITIONAL MUSIC IN PAKISTAN
Music is a pattern of sound which combines to put up a song. Song is a combination of sounds having rhym, rhythm and tempo which is intended to give pleasure and show emotion or spirit.
Song of every culture are having deep roots in the culture in which it grooms up. Traditional songs of Pakistan are having a profound connection with Pakistani culture. Classical songs are dominated by religion. Such songs are mostly called sufisongs.as in the Christianity dramatic songs originated in the church. Church was meant to provide every culture trait to the rest of institutions.in the same way the Muslim cultural songs originated close with religious rituals. The religious scholar speaks in a poetical and theoretical way which leads to songs which catches human heart as the diet of soul. Music comes from the heart, goes to the heart and effects the heart. Even the single master piece of music turns an ignorant into a lover and lover to weep. There are different types of traditional songs in Pakistani culture based on geographical grounds but as a whole its having marked similarity.
“HAMD”which is the praise of GOD, “NAAT” praise the Holy  prophet and national songs are the same throught. pukhtoon khwa traditional songs, Punjabi traditional songs.sindhi traditional songs and balochi songs are the major types.
Traditional songs and especially the classical songs went through a metamorphosis with great controversies with the change of the era from Primitivism to modernism the changes are becoming to the liking of the people but if a change or something which is not allowed to be a part of it by religion it will not be included.
In Chinese songs there is a simulation to nature. it might be in a spiritual form.in Pakistani cultural songs there is a great spirituality and invocation to GOD. Chinese songs are solely intended to give pleasure but much of Pakistani cultural songs are meant to give the religious or cultural message in persuasive way. The later one might be similar between these two.

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I will take QAWWALI as example which is the most popular cultural song in Pakistan.QAWWALI is an Arabic word which means saying of someone genius and respectable it’s a Muslim cultural song and its history stretches centuries back.QAWWALI is a vibrant musical tradition where not  only listeners but artists themselves are transported into Waged-a trance like state where they feel so close to GOD generally considered to be the height of elation  “Sufism “and the ultimate goal of practice.
QAWWALI is mostly performed on Sufi shrines and “dargah”.this music got international popularity through the work of late Pakistani singer Nusrat Fatah Ali Khan, Aziz main and sabra brothers. They brought it into a state of mainstream and got international popularity.
The poetry is spiritual and modern it might be secular or hedonistic.the theme is love, devotion and longing for eternity.
Mundane Qawwali songs are now introduced in Bollywood movies, in wedding parties and are taken as romantic songs.it is sung in many countries now but the basic Qawwali is not changed as it was originated. I would like to listen to a song sung by unseat faith ali khan ali and then I will try to explain the theme of the song “TUM EK GORAK DHANDA HO”
God ARE ONE TRICKY BUSINESS,

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全英文   表示亚历山大

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政教合一的国家
除了传统音乐的演讲还有宗教音乐的展示

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主讲人:Ahamed
        讲座内容:
Respected teachers and dear class fellows, I am very thankful to all of you that I got a nice chance to express my feelings in front of you about the music of Pakistan.
Pakistan is a cultural and a traditional country. With the addition Pakistan is also an Islamic country. Being a Muslim Pakistani music always starts from the Muslim recitations to show their greetings to ALLAH and his last PROPHET HAZARAT MUHAMMAD (PBUH). In these recitations the first is reciting our Holy Quran in special lyrics, and by the time people started poetry to express their love to ALLAH and express the beauty of nature. Which is called HAMD? Lyrics of HAMD are simple.
After ALLAH every Muslim love with the last PROPHET of ALLAH -, HAZRAT MUHAMMAD (PBUH) and they express their love to HAZARAT MUHAMMAD (PBUH) that’s called Nat. lyrics of reading a NAT is beautiful and amazing.  So every Muslim love with HAMD and NAT by the heart.
Later the people in old centuries started to make some musical instrument by woods to amuse their hearts in free times. And they started to sing that poetry with using these instruments. And a new music came to know called Quale. In the beginning the poetry of Quale was only the expression of beauty of nature like in HAMD and also Nat. But later people started to express their love feelings for each other in the shape of Quale. The difference between Nat and Quale is that in Nat we do not use any kind of music and all the poetry is only the love to HAZRAT MUHAMMAD (PBUH) and Nat can recite by one person but in poetry of Quale includes love to ALLAH, love to HAZRAT MUHAMMAD (PBUH) and beauty of nature and a Quale must need 8 or more than 8 people to sing it. Because in quale there is also need to play different instruments, clapping and repeating of the sentences by different people in special places and in different lyrics. Quale is very popular in old people. They are very found in listening quale. Many times it touches their heart feelings. And they forget themselves.  During this time their actions shows that they are nothing and only on their lover is everything. They needn’t anything. In life they have only one question to ALLAH that let them meet to their real love.
After Quale another kind of music name GAZAL came to know in Pakistan by deep lovers. The poetry of a GAZAL is very difficult and very deep. Sometimes it’s very hard to understand the meaning of the singer. By the instruments a GAZAL is also very similar to a Quale. In this also need 10 or more than 10 people to play different instruments and repeating of special sentences. Many young people like to listen GAZAL.
By the time musical instruments started make progress and many new instruments were intentioned and a lot of new sounds were created by instruments. A large number of people get interest in musical field. And they started music as their own skills and hobbies. Many of them were known as a good singer because of their voice and beautiful lyrics. Other people keep interest in listening music from different singers in their own taste. Rich people give a good favor to good singers. Some rich people offer much more money to good dingers and invite them to stay with them let them amuse in their free time with music. Many royal people keep their instruments in their courts and in different celebrations and different special timings they wanted listening music from different singers. Sometimes it was also in the form of a competition of singers. Winners were getting good prizes like money and gold….etc. later the same instruments and same songs wear new clothes of the modern world. This was small and brief introduction of Pakistani music history.

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荆州南门大街民居的调查情况

[ 本帖最后由 闫丽 于 2012-5-13 11:07 编辑 ]

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一、调查基本情况:
        调查时间:2012年3月22日下午
        调查地点:荆州市荆州区南门大街
        调查对象:南门大街清代荆州民居
    调查目的:南大街是清代荆州汉城的繁华地段。对南大街进行建筑民俗的调查与研究,有助于我们了解清代荆州城市建筑以及市民居住的特征,让更多的学生、市民关注南大街的古建筑。同时了解清代荆州民居建筑风格与保存现状,为荆州打造文明大市、旅游强市提供相应的支持
        调查方法:实地走访与资料查阅
        参与人员:刘蕾、王格格、刘晶、王伟、刘会靖、邓宏亚
        荆州市南门大街位于荆州城区南部人民路与拥军路之间,东西长380米,街道宽6-8米。在清代荆州城,清朝在荆州进行八旗驻防,把荆州城划分为满城与汉城。见图:
       
                                 ——清倪文蔚等修,《光绪荆州府志》,台北,成文出版社。
        我们所考察的南门大街,是位于当时南纪门的西侧,即处于汉城的位置。在清代的汉城里,除得胜街(现在的三义街)、民主街两大繁华商业街外,第三大商业街当属南门大街,其位置与关庙帝(现存)相邻。

二、调查内容:
        荆州市南门大街是清代商人集转物资的中转站。这条大街,集中了南来北往的大小商贩,商业极其繁荣。在商业繁荣的背后随之运应而生的就是商业建筑。在古代城市,商铺与民居是相结合的,一般前面是店铺,后面是住宅。荆州南门大街也不例外。下面就我们所走访的几家具有典型代表的民居建筑进行详细介绍。
1、南门大街10号
这座房子的现居者姓赵,1930年出生,现年82岁。据赵爷爷说,这座房子是他太爷爷来荆州做生意时买下来的,自从他太爷爷那代人开始他们家就居住在这座房子里,已经经历了五代人。赵家世代都是做屠宰生意的,到他这代就没有再经营屠宰坊。老房子宽约10米,深约百来米。据赵爷爷所说,远离爱连着老房子的有八家大院,院与院之间可以相通,而且就在他家旁边原来住着的就是知县。在上个世纪三十年代南门大街曾发生过一场大火,几乎吞噬了大半条街的房屋,街道的老房受到了极大的破坏。建国后由于各种原因老屋组建被拆除,现只剩下几座房子尚保存完好,其余的几座均只剩下些断垣残壁。但是关于这场大火,在文献中尚未发现明确的记载,我们所查阅的文献主要为《光绪荆州府志》。
       
        赵家大院老屋现仅存一层,为纯木质结构,从现存的建筑来看,当时房子的建筑风格应是清代简单的普通的传统民居,内部为抬梁式构造,进门为一道长廊,左右两边均为房间,院内有一天井。建筑材质为普通松柏材料,风格与南门大街其他民居类似。
2、南门大街15号
  此建筑是南门大街最为宏伟的保存尚完好的建筑。它从整体上来说是砖石结构,据当地居民估计为上个世纪三十年修建。它原来是荆州城里最大的、最有名的药铺,名为“大有城”。药铺的主人姓夏,他的药铺处于当地药铺最豪华的地段。从外观上来看,此建筑十分豪华与宏伟,共有三层,第一层为药铺的店面,二楼为主人居住的房间,在二楼的中间有一座雕像,据当地人说是京剧《苏三起解》中的人物形象。在文革时期这座雕像被毁。三楼实为门楹,只为装饰整座房屋,没有实际用处。在文革时期三楼的墙面上被雕上了一个大五角星。该建筑现如今保存完好。
    这座房子从建筑风格上来讲应是欧式建筑,灰白的墙壁,高大的圆拱门,竖条纹的石柱,是典型的欧式风格。从这座房子的建筑式样可以看出,20世纪20年代,沙市开埠,商业民居也融进了外来风格,体现了民俗的变迁。
3、南门大街50号
          这所老房子目前已被荆州市文物局封锁。据当地居民介绍,在去年还有人居住,去年年底时被政府封锁保护,但房子还没进行整理修缮,破坏甚是严重。从外观看来,此房属于两层砖木结构,第一层是以前居民重建的红砖房,规模还是按照原来的墙址建的。第二层是以前遗留下来的木房,窗户上还糊着有纸张与玻璃。从房子的外观上大致可以判断为清末建筑。我们从附近居民口中得知,此房最大的亮点就是有“雕龙画凤”,但具体是什么上雕龙画凤,他们也说不出什么所以然来。据我们相机的深度拍摄可以估计二楼的墙柱与门窗上刻有“雕龙画凤”的图案。这表明了楚人尊龙崇凤的思想观念深入民间,而且在清末,“龙”“凤”不再是皇家的代名词,而是美好迹象的象征。
4、南门大街54号
  这座房子是清代荆州民居建筑的典型,因为房子的主人姓曹,他们家祖祖辈辈都居住在这,故暂且我们称之为曹家大院。
          曹家大院分为院墙、居住区与院落三大部分。围墙是用清代典型的青砖筑成,建筑方式为一层厚的大青砖上叠加一层薄的小青砖,大砖小砖层层叠加而成。在调查时我们发现,曹家大院原来与周围的其他老房子的院子之间都有小门相连,只是现在门已经被堵住了,从这我们可以推断出以前居民之间的交流还是挺频繁的,邻里关系较密切;围墙的另一个特点就是它建的十分高大,据估计,曹家大院的围墙约有四五米之高。居住区为传统的木质构造,主要为柏木与杉木两种木料。正屋分为上下两层。一楼为卧室与大厅,二楼为堆放杂物之所。从布局来看,房屋大门朝北,原来有很宽敞的大门与面壁,在大厅的正北边设有老式案台以供奉祖先牌位,在大厅的两边设有茶几、座椅等以接待来宾。在木壁上现存有大量的雕花与木刻花纹,花式多为吉祥富贵之类。按照旧例,家中老人住在挨近大门的房间,称为上房,子孙则住在较阴暗、采光条件差点的房间,称为厢房,上房与厢房有严格的界限。曹家大院的院落不是很大,仅七十平方左右。院中原有一天井,约有二三十平方,后被人填埋。院落中有两套厢房,为砖石结构,两座厢房对门而建,在两座厢房的屋顶上各有一只凤凰相立而鸣,其中一只已经严重损坏。这正验证了我们对50号民居假设的成立:尊龙崇凤思想在民间已深入民心,龙凤逐渐演变为吉祥的代名词。
    据这所房子的主人曹大叔所说,这所房子是他们祖上一代代传下来的,具体的年代不清楚,自从他生下来就住在这所房子里。他家祖上是给地主做帮工的,传至他这代大约有两百多年。现在他们已经分家,由他们兄弟三人分而居之,共用大厅。大院原有四重房屋,在抗战期间曾被日本炮轰后只剩下三重。就目前曹大叔居住的房间条件来看,房屋地面特别潮湿,而且还是原来老式的土地面。房顶漏水严重,屋瓦也破损了许多。墙壁破损也很厉害,他们自己曾经用石灰粉刷过。当我们问起政府部门有没有派人来维修或发放补助金时,大叔谈到有一支考古队来看过老房子,拍了些照片,但政府部门没有什么具体的措施来保护老房子,现在房屋年久失修,主要由他们自己来进行简单的维修。
三、调查总结:
        从我们实地走访所获得的资料,结合相关文献,本小组对南门大街荆州清代民居总结为如下:1、沿街分布。2、以“冋”字形为建筑的基本单元,沿大门的中轴线纵向深入,规格有二、三进不等。3、房间布局以天井为中心。4、外墙为砖石构造,高大厚实;内院以木质抬梁式,各房间之间用木板隔开,并吊有垂柱。5、住宅与外部基本隔绝,一般仅留一大门与外界相联系,房子密封性强。
四、保存现状及未来发展探究
1、南门大街保存现状
    从走访的结果来看,南门大街清代民居的保存现状甚是令人担忧。整个街道破烂不堪,坑坑洼洼,灰尘漫天飞。周围建筑规划不一,乱圈乱占的现象严重。更令人堪忧的是,曾经辉煌一时的清代古建筑如今已失去往日的辉煌。毁的毁,拆的拆,补的补,早已失去当年的风貌。虽然去年荆州市政府对一些保存尚完好的建筑进行挂牌保护,但实质只是挂个牌而已,没有一整套的保护措施与政策。在如今的古建筑里,房间阴暗潮湿,墙壁破损严重,屋里电线盘根错节,一些支柱和横梁摇摇欲坠,房顶年久失修,住在老屋里的居民苦不堪言。
2、对南门大街未来发展的几点思考
    针对南门大街目前的状况,从一名普通大学生的角度,我们对其未来发展提出以下建议:
    对于政府相关部门来说,首先应当及时对目前保存尚且完好的建筑进行抢救性保护,运用现代科学技术对相关的建筑进行重新的翻修,努力恢复其原貌。其次,本着目前荆州发展的大趋势,充分发挥南门大街的历史文化资源,结合荆州旅游发展的大局,完好规划南门大街,可适当修建一些仿古建筑例如仿古商业街等,将旅游、商业与文物保护相结合,打造旅游大市、文化强市。
    对于荆州诸多高校来说,要充分挖掘南门大街的历史文化资源,研究当时清代荆州商业发展状况、清代荆州民居布局结构和特点,以及对其未来发展方向提出合理建议,为政府部门的相关决策提供理论支持。
对于荆州市民来说,要自觉保护现存的古建筑,不私自破坏和整修建筑。同时应加强文物保护意识,遇见破坏古建筑的应立即上报荆州市文物局。

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接下来是会议谈论
1、结合家乡端午节情况,探讨传统端午节民俗的现代传承;
2、历史古建筑的保护与现代城市建设开发的关系;
3、巴基斯坦宗教信仰与民俗文化。
大家针对这三个内容展开讨论

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继续巴国链接…………

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巴基斯坦民俗的基本介绍
巴基斯坦全国到处都是清真寺,其中以古城拉合尔的巴德夏希清真寺最著名,其规模宏大,建筑雄伟,是皈依伊斯兰教的蒙古族后裔巴布尔建立的莫卧尔王朝公元1526-1858年的建筑杰作。当时,莫卧尔王朝统治了次大陆,为穆斯林盛世时期,而伊斯兰教传入次大陆则始于公元711年。


在巴基斯坦绝对禁止饮酒。在饭店里或商店里买不到任何酒,就连啤酒也是见不到的,酗酒闹事更是没有。
巴基斯但人很注重礼节,彼此见面时必须先要说:“阿斯兰姆阿莱古姆”,意即“真主保佑”。若久别重逢时,还常以拥抱为礼,他们的拥抱礼很独特,双方通常要头靠左边拥抱一次,再靠右边拥抱一次,再靠左边一次,如此三遍,毫不马虎。对久别相逢的挚友、贵宾或亲人,他们通常还给对方戴上花环。花环有的由鲜花制作,香气扑鼻;有的全由金箔或银箔编成,挂在胸前,闪烁生辉。见面时多以握手为礼,但男子见了女子不能握手,除非女子主动伸手,方可相握,也不要在公共场所碰到女人身体。对巴基斯坦人要称呼姓,并加上对方的头衔。通用乌尔都语,英语为官方语言。

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在巴基斯坦,按宗教信仰把穆斯林称作“多数民族”,而把占人口3%的印度教徒、基督教徒等称为“少数民族”。在巴基斯但,音乐也是为伊斯兰教服务的,各地部有大大小小的专业队伍,名叫“嘎瓦里”,以独唱、对唱、领唱并衬以伴唱的形式讴歌“真主”和先知先圣。巴基斯坦人禁止吃猪肉,他们喜欢牛肉、羊肉和鸡鸭。一般不抽烟,不喝酒,不让女性见客人,吃饭时只邀请男客而不请其夫人,即使你请了巴基斯但人和他的夫人吃饭,他的夫人也常常不参加。他们更不喜欢让女性就业。女性也很少会在街上行走,因而,购物也大都是男人办的事,很多传统食品是用手抓食,但须注意,只能用右手。从外表看来,这里真有一种“男人国”的感觉。青年的婚事都由双方父母做主,而且在结婚前男女双方是不能见面的。甚至,婚礼的宴席,也是男女分开的。
而且,男宾客和女宾客的入口,也各自分立,而成为男宾客围着新郎,女宾客围着新娘的状态。因此,男宾客根本就看不到新娘,女宾客也见不到新郎。至于商业宴请,则自然地变成清一色的男性了。不过,也有例外,留学欧美,或惯于和欧美商人交际的高级商人,或娶了白人为妻的高级商人等举行的宴请,就可以看到妇女了。所以,在从事商业接触时,必须了解这种社会生活和风俗习惯。否则,难保不会因为芝麻小事,刺伤了对方的自尊心,而妨碍商务活动。处于管理部门的人,多是生长在上流社会的人,以留学欧美的居多。商业活动的对象,主要是处于经理职位以上的人。处于经理职位以下的人一般是不能作肯定的答复的。商谈是不可以用电话的,必须亲自访问对方,促膝而谈,才能有所进展,更须注意的是,口说无凭,因此,任何约定,都必须作成书面的字据。因为依照他们的习惯,连结婚时,都要订立契约,收取离婚保证金的。为了确定责任,留个书面证据十分重要。

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在巴基斯坦,一般流行鲜明的色彩,其中以翡翠绿为最盛,巴基斯坦国旗由翡翠绿色、白色构成,上面缀有五角星和新月。1964年巴基斯坦正式宣布,白色象征和平,绿色象征繁荣,新月代表进步,五角星表示光明。在巴基斯坦,黄色会引起宗教界及某些政治性的嫌恶,因为婆罗门教僧侣们所穿的长袍是黄色。居民视黑色为消极,绿色。银色、金色及鲜艳的颜色倍受当地人们的欢迎。
在巴基斯坦,花枝招展大篷车的身影无处不在,是张灯结彩,还常常歌舞喧天。
大篷车以大巴和卡车为主,车身上涂满了花鸟、风景和人物等花花绿绿的装饰图案,见缝插针地镶着许多小饰物。车头顶部装饰得高高的,像戴着一个王冠,甚至还加上声、光的“多媒体”效果。这一切挖空心思的装扮,既不是行政命令,也不是为艺术而艺术,而是忠实地体现了巴基斯坦人的娱乐精神。(

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