The Japanese word sorei refers to the Ancestor worship spirits of ancestors . Specifically it refers to the spirits of those ancestors that have been the target of special memorial services that have been held for them at certain fixed times after their death. The dates and the frequencies of these services vary widely depending on the region of Japan. ref name hendry Hendry, 1995, p. 30 ref ref name bernier Bernier, 1985, pp. 68 69 ref Suitable occasions may for example be 33 and 50 years after death. ref From the Japanese Japanese part of the dictionary http dictionary.goo.ne.jp GOO for ref A special belief connected with sorei is the notion that the memorial services result in the ancestral spirit successively losing its individuality, eventually becoming an entirely deindividualized part of the collective of sorei . ref name hendry Hendry, 1995, p. 30 ref However, depending on the region people may think that these services are merely aimed at properly disposing or pacifying the ancestral spirit. ref name bernier Bernier, 1985, pp. 68 69 ref The folklorist Yanagita Kunio has asserted that the rituals and ideas around sorei could be fitted into a general scheme whereby ancestors become not only protectors, but kami or ujigami . However, while it is possible that in the distant past such a development with regard to certain ancestors has occurred, according to other scholars that cannot be proven. ref name bernier Bernier, 1985, pp. 68 69 ref Contemporary Japanese may, in relation to their recently dead, not think about the ancient notion of ujigami at all, but they do have a notion about the spirits of the dead becoming some sort of enlightened being. Indeed, another word for the departed soul is in Japanese hotoke , which also means Buddha. ref Reader, 1991, p. 41 ref Notes references References BERNIER, Bernard, Yanagita Kunio s About our ancestors is it a model for an indigenous social science? , in Koschman et al. , 1985. HENDRY, Joy, Understanding Japanese ... more details
This article was auto generated by User Polbot . taxobox status LR nt status system IUCN2.3 regnum Plantae unranked divisio Angiosperms unranked classis Eudicots unranked ordo Asterids ordo Ericales familia Sapotaceae genus Burckella species B. sorei binomial Burckella sorei binomial authority P.Royen Burckella sorei is a species of plant in the Sapotaceae family. It is found in Papua New Guinea and the Solomon Islands . It is threatened by habitat loss . Source Eddowes, P.J. 1998. http www.iucnredlist.org search details.php 38164 all Burckella sorei . http www.iucnredlist.org 2006 IUCN Red List of Threatened Species. Downloaded on 20 August 2007. Category Burckella Category Near threatened plants Sapotaceae stub vi Burckella sorei ... more details
This article was auto generated by User Polbot . taxobox regnum Plantae unranked divisio Angiosperms unranked classis Eudicots unranked ordo Asterids ordo Ericales familia Sapotaceae genus Burckella Burckella is a genus of plant in family Sapotaceae . Species include Burckella richii small A.Gray H.J.Lam small Micronesica40 169. Burckella sorei Category Burckella Sapotaceae stub es Burckella pt Burckella vi Burckella ... more details
for the Cory Doctorow novel Little Brother Cory Doctorow novel Little Brother is a 1985 children s literature children s novel by award winning Australian author Allan Baillie about life in Cambodia under the Khmer Rouge . It was illustrated by Elizabeth Honey. Plot introduction It follows a young boy, separated from his elder brother whilst attempting to flee the terror of the reign of the Khmer Rouge in Cambodia. It provides an insight into the general plight of refugees using the specific instance of this horrible experience as a backdrop. Muong Vithy is the main character of Little Brother . Vithy has worked for a year in the Big Paddy, with his big brother Mang. Their sister, Sorei, and their mother and father are gone. They run away, trying to escape from the soldiers, the Khmer Rouge. They manage to get away, but not for long. Mang has advice for getting away Follow the lines... to the border. Vithy is puzzled about the advice. What lines? Which border? Suddenly they are separated as they run for their life and Vithy is left alone in the forest. The soldiers leave him, no doubt pursuing Mang. Vithy forages for food that night and starts traveling to Cambodia s border. As he is traveling beside the road he sees soldiers not the Khmer Rouge. He finds himself on the outskirts of the now deserted Phnom Penh, finds a little gold leaf and meets a boy real name Ang , the King. Vithy stays in the King s City and fixes a motor for him. When they are working for their meals the King hides Vithy in a truck, and gives him the gold leaf as payment for the motor and some water. The truck travels very near Angkor. Vithy jumps off and walks for a few hours. Then, he finds himself face to face with a young boy, though much older than himself, on a bicycle and bribes the boy with the gold leaf The King gives him. The boy says it is too little but lets him build a bicycle in his graveyard of bicycles. Will Vithy make it to the border on his struggle to find his older brother? A ... more details
Multiple issues orphan March 2012 no footnotes June 2011 copy edit June 2011 nihongo Tano Kami is a kami who is believed to observe the harvest of rice plants or to bring a good harvest, by Japanese farmers. Ta in Japanese means rice fields. Tano Kami is also called Noushin kami of agriculture or kami of peasants. Tano Kami shares the kami of corn, the kami of water and the kami of defense, especially the kami of agriculture associated with mountain faith and veneration of the dead faith in the sorei . Tano Kami in Kagoshima Prefecture and parts of Miyazaki Prefecture is unique farmers pray before Tano Kami stone statues in their communities. Agricultural kami In Japan, there are agricultural deities or kamis. In the Japanese documents, Nihon Shoki and Kojiki , there were kami of rice plants, Ukano Mitama, Toyouke Bimeno Kami, and kami of corns, Ootoshino Kami. Of them, Toyouke Bimeno Kami was written also in Engishiki , and is considered to be a female kami. Generally speaking, in the Tohoku area of Japan, agriculture related kami is Nougami agriculture kami , in Koshin area, it is Saku Gami, in Kinki area, it is Tsukuri Gami, in Tajima and Inaba areas, it is kami of i , On the day of i, the fields are struck which is considered to give peace on the ground of harvest . In Chugoku Shikoku areas, it is Sanbai Sama, in Setonaikai area, it is the local kami. In Eastern Japan it is associated with Ebisu faith, and in Western Japan it is associated with Daikoku faith. Festivals or ceremonies File Rice transplanting Festival in Katori jingu 1,katori city,japan.jpg right thumb Rice transplantation festival at Katori Shrine According to their calendars in agriculture, farmers Who date June 2011 observe kami ceremonies related to Tano Kami concentrated in the spring and autumn. These include the ceremony of the beginning of a year, beginning of farming in early spring, the start of rice plant farming, rice plant transplantation accepting kami at the start of transplant ... more details
copy edit date April 2012 Nihongo D mei Yakazu Yakazu D mei December 7, 1905 October 21, 2002 was a Japanese physician, who contributed to the restoration of kampo medicine in Japan. In 1979, he was given a career excellence award Nihongo Saik Y k Sh by the Japan Medical Association for his contributions to oriental medicine. ref Muroga 2003 81 ref ref Mayanagi 2003 50 62 ref ref Mayanagi 2003 33 93 ref ref Kanpoigaku 2002 49,1541 ref Name His registry name is Yakazu Shiro. His art name is Yakazu D mei. Life He was born as the fourth son of Tatsunosuke Yakazu and Sute Yakazu in 1905 at Omiya, now Hitachiomiya , Ibaragi Prefecture . He graduated from Mito Commercial School and entered the Tokyo Medical School now, Tokyo Medical University and studied Chinese medicine under Mori Dohaku together with D mei s elder brother Kaku Yakazu. After graduation in 1930, he formally studied Chinese medicine under Mori Michihaku and Yahazu Kaku. Since 1931, his art name has been D mei Yakazu. In 1933, he started his clinic, Onchido Iin , in Tansucho, Yotsuyaku, Tokyo with his younger brother Yudo. Restoration Movement of Chinese Medicine In 1933, his younger brother Yudo Yakazu contracted typhoid fever he was visited by Keisetsu Ohtsuka, a kampo physician, and recovered miraclly. This was an important meeting of the two schools of kampo medicine. D mei belonged to the renewed school, while Ohtsuka belonged to the classical school. Since this meeting, the both schools were united, and a restoration of kampo medicine was started. D mei, Keisetsu Ohtsuka and Totaro Shimizu formed a Japanese Kampo Medicine Association in 1934 and started publication of monthly journal Kampo and Kampo Drugs . Other important members included Kyushin Yumoto and Kenzo Okuda of the classical school, Chokyu Kimura, Anshu Anzai, Yasuaki Nakano, K mon Morita of the intermediate school, K z Kurihara and Y shiro Kimura of pharmacology, Sorei Yanagiya of acupuncture and Yasuhide Ishihara of medi ... more details
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