国产中文视频无码成人精品,十八禁裸体www网站免费观看,一级黄片免费无码精品

Huang Kun

During the Yayoi period (彌生時代, Yayoi jidai, roughly 300 BC – 300 AD), archaeological evidence suggests that there was an influx of farmers (Yayoi people) from the Asian continent to Japan. They overwhelmed and displaced the native hunter-gatherer Jomon population of Japan. Modern Japanese are mostly descendants of the Yayoi people with only very small influence from the former Jomon hunter-gatherers
考古證據(jù)表明，在彌生時代(約公元前300年-公元300年)，有一個從亞洲大陸到日本的農(nóng)民涌入潮(彌生人)。他們壓垮并取代了日本本土的狩獵采集繩紋人?，F(xiàn)代日本人大多是彌生人的后代，他們受到前繩紋狩獵采集者的影響很小。

The period is named after the neighborhood of Tokyo where archaeologists first uncovered artifacts and features from that era. Distinguishing characteristics of the Yayoi period include the appearance of new Yayoi pottery styles and the start of an intensive rice agriculture in paddy fields. A hierarchical social class structure dates from this period and has its origin in China. The Yayoi culture flourished in a geographic area from southern Kyushu to northern Honshu.

這一時期以東京附近地區(qū)命名，考古學(xué)家在那里首次發(fā)現(xiàn)了那個時代的文物和特征。彌生時代的顯著特征，包括新的彌生時代陶器風(fēng)格的出現(xiàn)，和在稻田中開始密集的水稻農(nóng)業(yè)。一種起源于中國的等級社會階層結(jié)構(gòu)，始于這一時期。彌生文化繁榮于九州南部至本州北部的地理區(qū)域。

During the Yayoi period, cultural features from China and Korea arrived in Japan at various times over several centuries. Chinese influence was obvious in the bronze and copper weapons, as well as irrigated paddy rice cultivation. Three major symbols of Yayoi culture are the bronze mirror, the bronze sword, and the royal seal stone.

在彌生時代，來自中國和朝鮮的文化特征在幾個世紀(jì)的不同時期到達(dá)日本。中國的影響在青銅和銅武器，以及灌溉水稻栽培方面是明顯的。彌生文化的三個主要象征是青銅鏡、青銅劍和皇家印章石。

DNA evidence lixs Yayoi to Yangtze Delta
?

DNA證據(jù)將彌生與長江三角洲聯(lián)系起來
原創(chuàng)翻譯：龍騰網(wǎng) http://www.top-shui.cn 轉(zhuǎn)載請注明出處

Between 1996 and 1999, a team led by Satoshi Yamaguchi, a researcher at Japan's National Museum of Nature and Science, compared Yayoi remains found in Japan's Yamaguchi and Fukuoka prefectures with those from China's coastal Jiangsu province. The team found many similarities between the Yayoi and the Jiangsu remains. DNA tests further lixed Yayoi to Yangtze area of China.

1996年至1999年間，日本國家自然科學(xué)博物館的研究人員山口智(Satoshi Yamaguchi)領(lǐng)導(dǎo)的一個團(tuán)隊(duì)，把在日本山口縣和福岡縣發(fā)現(xiàn)的繩生時代(Yayoi)的遺骸與中國沿海省份江蘇省發(fā)現(xiàn)的遺骸進(jìn)行了比較。研究小組發(fā)現(xiàn)彌生和江蘇的遺骸有許多相似之處。DNA測試進(jìn)一步將彌生時代與中國長江地區(qū)聯(lián)系在一起。

DNA tests have suggested that some of the first wet-rice farmers in Japan might have migrated from the lower basin of China's Yangtze River more than 2,000 years ago. Genetic similarities have been found between human remains from the Yayoi Period discovered in southwestern Japan and the early Han Dynasty found in China's central Jiangsu Province. The people who introduced irrigation techniques to the Japanese archipelago were believed to have come to Japan either from the Korean Peninsula across the Tsushima Strait, or from northern China across the Yellow Sea.

DNA測試表明，日本首批種植水稻的農(nóng)民可能是2000多年前從中國長江下游流域遷移過來的。在日本西南部發(fā)現(xiàn)的彌生時代的人類遺骸與在中國核心江蘇省發(fā)現(xiàn)的漢代早期遺骸之間存在基因相似性。人們認(rèn)為，把灌溉技術(shù)引進(jìn)日本列島的人，要么是從對馬海峽對面的朝鮮半島，要么是從黃海對面的中國北部來到日本的。

Legend has it that China's first emperor (Qin Shi Huangdi) sent Xu Fu (Jofuku in Japanese legends) together with thousands of young boys and girls to look for the elixir of life. The Qin Emperor wanted to become an immortal and live forever. Xu's group was said to have landed in today's Kumano area in Mie prefecture of Japan. Xu then decided to stay in Shingu and not to return to Qin. The farming techniques and knowledge that Xu brought along were said to have improved the quality of life of the ancient Japanese people.

傳說中國的第一個皇帝(秦始皇)派徐福(日本傳說中的五福)和成千上萬的少年男女一起去尋找長生不老藥。秦始皇想成為神仙，長生不老。徐福的團(tuán)隊(duì)據(jù)說今天在日本三重縣的熊野地區(qū)著陸。徐福后來決定留在新谷，不回秦國。徐帶來的農(nóng)業(yè)技術(shù)和知識據(jù)說提高了古代日本人的生活質(zhì)量。

Tokugawa Yorinobu, the lord of Kishu, in the 15th century, laid a gravestone in Shingu to commemorate Xu. In 1994, the city of Shingu constructed a memorial park around Xu Fu’s gravestone and named it the Jofuku Memorial Park. In any case, Xu's departure from China roughly coincided with the appearance of Yayoi civilization in Japan.

15世紀(jì)時，紀(jì)州的領(lǐng)主德川有林信(Tokugawa Yorinobu)在新谷縣立了一座墓碑紀(jì)念徐福。1994年，新谷市圍繞徐福的墓碑修建了一個紀(jì)念公園，命名為五福紀(jì)念公園。無論如何，徐福開中國的時間與日本彌生(Yayoi)文明的出現(xiàn)時間大致吻合。

Chinese records of ancient Japan

中國古代日本的記錄
The earliest written records about people in Japan are from Chinese sources around the Yayoi period. Wo, the pronunciation of an early Chinese name for Japan, was mentioned in 57 AD; the Na state of Wo received a golden seal from the Emperor Guangwu of the Later Han dynasty. This event was recorded in the Book of the Later Han compiled by Fan Ye in the 5th century. The seal itself was later discovered in northern Kyushu in the 18th century. Wo was also mentioned in 257AD in Wei Zhi (魏志), a section of the Records of the Three Kingdoms compiled by the 3rd-century scholar Chen Shou.
關(guān)于日本人最早的書面記錄來自彌生時代前后的中國史料?！百痢笔窃缙谥袊藢θ毡久值陌l(fā)音，在公元57年被提及;倭國受到了后漢光武帝的金印。這一事件在5世紀(jì)范曄編纂的《后漢書》中有記載。這枚印章于18世紀(jì)在九州北部被發(fā)現(xiàn)。倭在公元257年的魏志中有被提到, 魏志是由三世紀(jì)的學(xué)者陳壽所編寫三國志的一部分。

Early Chinese historians described Wo as a land of hundreds of scattered tribal communities rather than the unified land with a 700-year tradition as laid out in the 8th-century work Nihon Shoki, a partly mythical, partly historical account of Japan which dates the foundation of the country at 660 BC. Archaeological evidence also suggests that frequent conflicts between settlements or statelets broke out in the period. Many excavated settlements were moated or built at the tops of hills suggesting that they were built to protect. Headless human skeletons discovered in Yoshinogari site showing violent clashes are regarded as typical examples of finds from the period.

早期的中國歷史學(xué)家將倭國合描述為一個由數(shù)百個分散的部落社區(qū)組成的土地，而不是像8世紀(jì)的著作《日本書紀(jì)》(Nihon Shoki)中描述的那樣，是一塊有著700年傳統(tǒng)的統(tǒng)一土地?！度毡緯o(jì)》是一部關(guān)于日本的部分神話、部分歷史的著作，將日本的建國日期定在公元前660年?？脊抛C據(jù)也表明，在這一時期，定居點(diǎn)或小國之間經(jīng)常發(fā)生沖突。許多挖掘出來的定居點(diǎn)有護(hù)城河或建在山頂，這表明它們的建造是為了防護(hù)。在吉志府遺址發(fā)現(xiàn)的顯示暴力沖突的無頭人骨被認(rèn)為是那個時期發(fā)現(xiàn)的典型例子。

Third-century Chinese sources also reported that the Japanese people lived on raw fish, vegetables, and rice served on bamboo and wooden trays, clapped their hands in worship (something still done in Shinto shrines today), and built earthen-grave mounds. They also maintained vassal-master relations, collected taxes, had provincial granaries and markets, and observed mourning. Society was characterized by violent struggles.

三世紀(jì)的中國資料也報(bào)道說，日本人以生魚、蔬菜和米飯為食，盛在竹制和木制的盤子里，拍手敬拜(這在今天的神道教神社中仍然存在)，并建造土冢。他們還保持著諸侯體系，有收稅，有省級糧倉和市場，并舉行哀悼活動。這個社會以暴力斗爭為特征。
In Wei Zhi, it first mentioned Yamataikoku (邪馬臺國) and sharmaness Queen Himiko (卑彌呼), and chronicled a tributary relationship between Himiko and the Cao Wei Kingdom (220–265AD) during the Three Kingdom period. It recorded that the Yayoi people chose her as ruler following decades of civil war. Early Japanese histories do not mention Himiko, but historians associate her with legendary figures such as Empress Consort Jingu, who was regent (200–269AD) in roughly the same era as Himiko. Scholarly debates over the identity of Himiko and the location of her domain, Yamatai, have raged since the late Edo period, with opinions divided between northern Kyushu or traditional Yamato province in present-day Kinki.
在魏志中,它首先提到Y(jié)amataikoku(邪馬臺國)和sharmaness女王Himiko(卑彌呼),并記錄了Himiko和曹魏王國之間的關(guān)系(公元220 - 265),三國時期。據(jù)記載，彌生人民在經(jīng)歷了幾十年的內(nèi)戰(zhàn)后選擇她作為統(tǒng)治者。早期日本歷史沒有提及Himiko，但歷史學(xué)家將她與傳奇人物聯(lián)系在一起，比如與Himiko大致同一時代的攝政王(公元200 - 269年)神宮皇后。從江戶時代晚期開始，學(xué)者們就對Himiko的身份和她的領(lǐng)地Yamatai(邪馬臺)的位置展開了激烈的爭論，在九州北部和傳統(tǒng)的大和省(現(xiàn)在的近畿)之間存在分歧。
The Wei Zhi also mentioned that Chinese envoys sent by Cao Wei Kingdom to Japan recorded that the Wajin (倭人) of Japan claimed to be descendants of Taibo of Wu, prompting some scholars to suggest that the Yamato people and the Yamato Dynasty may be descendants of the Wu and possibly Taibo. Taibo of Wu was a historic figure of the Wu Kingdom located in the Yangtze area of China.
魏志也提到，曹魏王國派出的中國特使記載說Wajin(倭人)是吳國泰伯的后裔。這促使一些學(xué)者認(rèn)為, 邪馬臺人和邪馬臺王朝可能吳國甚至泰伯的后裔。泰伯是位于中國長江流域的吳國歷史人物。
Historically, Taibo was the eldest son of King Tai of Zhou. When King of Zhou wished to make his youngest son the crown prince, Taibo and another brother left and traveled southeast to settle in present-day Jiangsu province. There, Taibo and his followers set up the State of Wu. Taibo's grand nephew, King Wu of Zhou would later overthrow the Shang Dynasty and started the Zhou Dynasty. Taibo is also customarily known as the ancestor of all Chinese with the surname Wu (吳).
歷史上，泰伯是周王太的長子。當(dāng)周王想讓他的小兒子做太子時，太伯和他的另一個兄弟離開了周王，前往東南，在今天的江蘇省定居。在那里，泰伯和他的追隨者建立了吳國。泰伯的侄孫周武王后來推翻了商朝，建立了周朝。泰伯也通常被稱為所有中國的祖先的姓吳(吳)。

If these ancient records are true, Himiko and Taibo may be related then.

如果這些古老的記錄是真的，邪馬臺和泰伯可能是相關(guān)的。

Nicolas Murakami
Great answer. The strange thing is, if the Yayoi people brought with them so many cultural artifacts, why didn't they also bring language and writing system?

很贊的回答。奇怪的是，如果彌生人帶來了這么多的文化工藝品，為什么他們沒有同時帶來語言和文字系統(tǒng)?

Jorge Lin
By that time the writing system wasn’t so widely spread in common people, meanwhile writing system is evolving, the north China dialects speaks the Numbers 1,2,3~10 of very similar pronunciation even today. dialects change and evolve but their is trace to be found.

那時書寫系統(tǒng)還沒有在普通人中廣泛傳播，同時書寫系統(tǒng)也在進(jìn)化，中國北方方言講的數(shù)字1、2、3~10的發(fā)音甚至在今天都非常相似。方言在變化和發(fā)展中，但它們的蹤跡是可以找到的。

Paul Irving
Language is the problem, not writing. We know that the Japanese scxts (all three of them) are derived from Chinese characters, but the Japanese language is unrelated to Chinese. Completely different structure & basic vocabulary.

語言才是問題所在，而不是寫作。我們知道日文(全部三種)源自漢字，但日語與漢語無關(guān)。完全不同的結(jié)構(gòu)和基本的詞匯。

Jake Darmawan
interesting yes but we can't be sure. but genetic are very close anyway and practice,etc language are the hardest to trace than obxt and Dna

很有趣，但我們不能確定。但是基因，實(shí)踐等等是非常接近的.相比物體和Dna，語言是最難追蹤的。

William Tait MacDonald
The answer to this question is, “It is complicated”.

這個問題的答案是，“這很復(fù)雜”。
原創(chuàng)翻譯：龍騰網(wǎng) http://www.top-shui.cn 轉(zhuǎn)載請注明出處

Take a look at this image.

看看這張圖片。

This is a map that tracks population groups by y-DNA. Notice how the Japanese population group seems to be made up mostly of blue and yellow, with a bit of pink and a thin slice of another colour? That shows that while we can’t be 100% sure that Japanese people are Chinese, or Korea, well, there is good evidence that they’re genetically related to the people of South-East Asia (China and Korea being closest).

這是一張用y-DNA追蹤種群的地圖。注意到日本的人口群體似乎主要由藍(lán)色和黃色組成，還有一點(diǎn)粉色和一小片另一種顏色.這表明，我們不能100%確定日本人是中國人或韓國人，但有很好的證據(jù)表明，他們與東南亞人有基因關(guān)系(中國和韓國最接近)。

Connect this to the historical fact that towards the end of the last ice-age there was a land bridge between Korea and Japan, and it seems fairly obvious that present-day Japanese people received a DNA infusion from South-East Asia, probably via Korea.

把這個和歷史事實(shí)聯(lián)系起來，在上一個冰河時代末期，韓國和日本之間有一座大陸橋，很明顯，現(xiàn)在的日本人很可能是通過韓國接受了東南亞的DNA。
原創(chuàng)翻譯：龍騰網(wǎng) http://www.top-shui.cn 轉(zhuǎn)載請注明出處

However there is also a large chunk of dusty-yellow DNA (D-type), which you’ll see is prent in modern-day Ti....

然而，還有一大塊灰黃色的DNA (d型)，這種DNA在現(xiàn)代西藏很普遍。

Yamamoto Kaoru
Please be careful with this type of DNA maps. Japanese rightist wing loves to use it in a fraudulent way in order to persuade people as to the Japanese ethnic group is unique as a sort of the original race only in the Japanese Archipelago. It is a fraud. You have to look for at the same time Japanese women's mitochondrial analyzes type which shows that Japanese and Korean women are from the same origin. And also, concerning the famous JOMON people, which you often think of them as Indigenous people of the Japanese Archipelago, but in fact JOMON are also originally from the Chinese continent.

請小心處理這類DNA圖譜。日本右翼喜歡用它來欺騙人們，讓人們相信日本民族是日本群島獨(dú)有的一種原始民族。這是一個騙局。你必須同時尋找日本女性的線粒體分析類型這表明日本和韓國女性來自同一起源。還有著名的繩紋人，你們可能會認(rèn)為他們是日本群島的原住民，但事實(shí)上繩紋人也是來自中國大陸。

William Tait MacDonald
I think that perhaps you need to re-read my answer, this time more carefully, and when you’re not tired at 2 in the morning.
I do mention that the Jomon people come from the area currently called China (and also point out just how problematic that term is).
As for labelling scientific data as a “fraud” just because it has been misused by right-wing groups in the past, that is an extremely problematic position. I point out in my answer that this data is complex and doesn’t mean what most people think it does, and in no way do I misrepresent what it is or is not.
To suggest that I refrain from using that data simply because it has been misused by others in the past is extremely problematic. In effect you’re suggesting that any time someone misinterprets data the truthful data is “tainted” and cannot be used. I find that a ridiculous position. The data is still truthful, while the interpretation is not.

我想也許你需要再讀一遍我的答案，這次更仔細(xì)，當(dāng)你在凌晨2點(diǎn)不累的時候。
我確實(shí)提到了繩紋人來自目前被稱為中國的地區(qū)(也指出了這個術(shù)語是多么有問題)。
至于僅僅因?yàn)檫^去被右翼團(tuán)體濫用就給科學(xué)數(shù)據(jù)貼上“造假”的標(biāo)簽，這是一個非常有問題的立場。我在我的回答中指出，這些數(shù)據(jù)是復(fù)雜的，并不意味著大多數(shù)人認(rèn)為這就是對的，我沒有以任何方式歪曲它是什么或不是什么。
僅僅因?yàn)檫@些數(shù)據(jù)在過去被別人濫用，就建議我避免使用這些數(shù)據(jù)，這是非常有問題的。實(shí)際上，你是在暗示一旦有人曲解了數(shù)據(jù)，真實(shí)的數(shù)據(jù)就被“污染”了，不能被使用。我覺得這是個荒謬的立場。數(shù)據(jù)仍然是真實(shí)的，而解釋卻不是。

Petro Ad?nai Tymoshenko
“Japanese rightist wing loves to use it in a fraudulent way in order to persuade people as to the Japanese ethnic group is unique as a sort of the original race only in the Japanese Archipelago.”
Are you not Japanese then? What’s wrong about asserting one’s uniqueness? What’s wrong with right-wingers? Are you anti-right? I’m not getting it.

“日本右翼喜歡用它來欺騙人們，讓人們相信日本民族是日本列島獨(dú)有的一種原始民族?！?br /> 那你不是日本人嗎?堅(jiān)持自己的獨(dú)特性有什么錯?右翼分子怎么了?你是反右翼嗎?我不明白。

話題：日本人是中國人的后裔嗎?