知识大全中国姓氏文化的渊源

Posted 2022-07-01 文化

篇首语：心宽一寸，路宽一丈，若不是心宽似海，哪有人生风平浪静。本文由小常识网(cha138.com)小编为大家整理，主要介绍了知识大全中国姓氏文化的渊源相关的知识，希望对你有一定的参考价值。

中国姓氏文化的渊源

姓和名一样，都是代表每个人及其家族的一种符号。从它的形成、发展、演变的漫长历史过程来看，它却是构成中华民族文化的一个重要内容。姓氏，是姓和氏的合称。在遥远的古代，这是两个完全不同的概念。古代姓氏起源于人类早期生存的原始部落之中。它分为单姓（张、王、李、赵等）、复姓（皇甫、司马、欧阳等）和多字姓（爱新觉罗）等。姓产生、发展是一门很有趣的学科，涉及到社会学、历史学、语言学、文字学、地理学、民俗学、人口学、地名学、星象学、心理学等众多社会科学。

一、“姓”和“氏”的来历：

中国人在母系氏族社会的时候就有“姓”了。是跟母亲的姓。“姓”是“女”和“生”组成。就说明最早的姓，只知有母，不知有父。所以夏、商、周的时候，人们有姓也有氏。

“姓”是从居住的村落，或者所属的部族名称而来。“氏”是从君主所封的地、所赐的爵位、所任的官职、或者死后按照功绩、追加的称号而来。所以贵族有姓、有名、也有氏；平民有姓有名、没有氏。如黄帝，姓公孙，生于轩辕之丘，故称为轩辕氏。

同“氏”的男女可以通婚，同“姓”的男女却不可以通婚。因为中国人很早就发现这条遗传规律：近亲通婚对后代不利,后来儒家用伦理解释了这一条。

二、中华姓氏的起源：

中华姓氏的起源，追溯到距今大约5000多年前伏羲氏时期。相传伏羲氏始画八卦，教人捕畜牧，以充庖厨，这是中国历史上第一个开始有姓的人，而且自伏羲氏开始“正姓氏，别婚姻”。

中国是一个历史悠久、民族众多、人数极大的大国，汉族占绝大多数。客家先民原是中原汉民族。故汉民族的姓氏渊源即包含了客家的姓氏渊源。

在上古三代，姓和氏不是一码事。氏是从姓那儿派生出来。从汉代开始，姓氏混而为一。

三、第一个姓氏：

第一个姓氏可是在河南诞生的。相传，6500多年前，人类的始祖伏羲带领人来到河南淮阳，繁衍生息。他规定了姓氏，制订了婚嫁制度，教人结网捕鱼、饲养牲畜，教人们烹制食物，推演出了八卦，制造武器用于战斗。伏羲氏姓“风”，因此“风”成为中华第一个姓氏，淮阳也被誉为“羲皇古都”。

四、现代人姓氏的来历：

现代我们中国人的姓，大部分是从几千年前代代相传下来的。考其来历，大致可分为12种类别：

以姓为氏。——姓作为氏族公社时期氏族部落的标志符号而产生，其后人有的便直接承袭为氏。母权制氏族社会以母亲为姓，所以那时许多姓都是女字旁。如：姬、姜、姒、姚等。
以国名为氏。——如我们所熟悉的春秋战国时期的诸侯国：齐、鲁、晋、宋、郑、吴、越、秦、楚、卫、韩、赵、魏、燕、陈、蔡、曹、胡、许等，皆成为今天常见姓。
以邑名氏。——邑即采邑，是帝王及各诸侯国国君分予同姓或异性卿大夫的封地。其后代或生活在这些采邑中的人有的便继之为氏。如周武王时封司寇岔生采邑于苏(今河北省临漳县西)，岔生后代便姓苏。据统计，以邑为氏的姓氏近200个。一些复姓由于漫长的历史演变，至今已不复存在。
以乡、亭之名为氏。——和以国名为氏一样，但这类情况不多，今日常见姓有裴、陆、阎、郝、欧阳等。
以居住地为姓。——这类姓氏中，复姓较多，一般都带邱、门、乡、闾、里、野、官等字，表示不同环境的居住地点。如：呼延（呼延村）。
以先人的字或名为氏。——出自此条的姓氏很多，据统计有五六百个，其中复姓近200个。如周平王的庶子字林开，其后代以林姓传世。宋戴公之子公子充石，因为有人救过皇帝，因此皇帝封那人字皇父，其孙以祖父字为氏，汉代时改皇父为皇甫。
以次第为氏。—— 一家一族，按兄弟顺序排行取姓，如老大曰伯或孟，老二曰仲，老三曰叔，老四曰季等。后代相沿为氏，表示在宗族中的顺序。但也有例外。鲁庄公之弟庄父、排行老二，本为仲氏、仲孙氏，因他有弑君之罪，后代便改姓孟，或姓孟孙。
以官职为氏。——如司徒、司马、司空、司士、司寇等。一些以官职为姓的姓氏，单从字义上看，也可以分辨出来，如籍、谏、库、仓、军、厨等。
以技艺为氏。——如巫、卜、陶、匠、屠等。
古代少数民族融合到汉族中带来的姓，大部分是多字姓，——如：爱新觉罗。
古代少数民族姓氏的变迁，由复姓改为单姓或意译为汉姓。——如：佟佳氏改为佟氏；阿古占，满文为雷之意，即改为雷姓。
以諡号为氏。——如：楚庄王的后人以先人諡号庄为姓。
因赐姓、避讳而改姓，——如皇甫：在避难中改成姓白和姓王。

中国姓氏文化的渊源，姓名是什么来的

姓氏最早起源于部落的名称或部落首领的名字。它的作用主要是便于辨别部落中不同氏族的后代，便于不同氏族之间的通婚。因此姓氏的产生，标志著从群婚制到以血缘关系的婚姻制的转变，是人类文明进步的一个重要里程碑。——常识文化篇。

中国姓氏文化的知识

袁姓伟大的姓氏辉伟大的辉煌

中国姓氏文化：浅谈中国古代姓氏词与文化的关系

姓氏，于中华民族而言，其意义不言而喻，它不仅是后人对于先祖的一种认同，更是后来者对于历史的反思，中华上下五千年，它始终是中华民族团结富强的凝聚力和纽带。于三皇五帝之前便有了“姓”，而后氏族的发展而又衍生出了“氏”的称号，对应的，代表着各个姓氏的符号——文字也于那时一同出现。所以我们通过对于中国古代姓氏词的解释，探索它与中国古代文化之间的关系。
首先是“姓”，《说文解字》中这样解释道：“姓，人所生也。古之神圣母，感天而生子，故称天子。从女从生，生亦声。”《春秋传》曰“天子因生以赐姓。”又有《左传·隐公八年》“天子建德因生以赐姓。又孙谓之子姓。”中国古代先民认为“姓”来源于天赐，是不可侵犯与遗忘的，一如他们尊敬图腾一般，据传说，姓最早起源于图腾，氏族部落对于图腾敬若神明，“姓”这一词的出现，可以说是原始部落先民图腾崇拜文化与敬神畏神思想的具体提醒。而从另一方面，“姓”字从女从生，除此之外，《说文解字》中还记录了一系列的原始姓氏，如姜、姚、姒、姬、娲、婢、妊、妃、好、赢等皆是女部的姓氏词，《康熙字典》中对于“姓”这一字的解释有这么一段话“郑晓曰，姓，字从女生。上古八大姓，姜姬妫姒嬴姞姚妘，皆从女。”足可见，“姓”这一词，大概是母系氏族文化制度下的一个产物。在这种制度下，子女只知其母，所以在神话里流传着“圣人无父，感天而生”的故事。
其次，“姓”是从居住的村落，或者所属的部族名称而来。而“氏”则是从君主所封的地、所赐的爵位、所任的官职，或者死后按照功绩，追加的称号而来。《左传·隐公八年》“天子建德，因生以赐姓，胙之土而命之氏。诸侯以字为諡，因以为族。官有世功，则有官族，邑亦如之。”对于讲究血脉之亲的汉民族来讲，姓氏是十分重要的。姓、氏本有分别，姓起于母系，氏起于父系。秦汉以后，姓、氏合一，通称姓，或兼称姓氏。然而虽言合一，却依旧有着分别，氏是姓的分支，是同姓一族子孙繁衍、各个分支特有的称号。从某一方面来说，姓氏实际上成为了区分亲疏的标尺，这与中国古代严格的等级制度文化有着密不可分的关系。
接着，来看看《说文解字》中一些关于女部古姓氏的解释。（1）《说文·女部》：“姜，神农居姜水，以为姓。从女羊声。（2）《说文·女部》：“姬，黄帝居姬水，以为姓。从女匝声。"（3）《说文·女部》：“姚，虞舜居姚虚，因以为姓。从女兆声。"（4）《说文·女部》：“妫，虞舜居妫、讷，因以为氏。从女为声。"从以上解释看，“姜”“姬”“姚"“妫"这几个原始姓氏，都是根据先民的居住地来命名的。这种现象体现了中国古代先民对于其居住地深深的眷恋，也在一定上体现了中国古代先民的农耕文化。中华民族是传统的农业大国，自古以来便是。在传统的农业文化中，土地抑或是他们的居住地，都是生他们养他们的地方，是他们的来源。对于农业民族，土地便是他们的根，这是农业民族对于土地独特的认识。农耕经济使得汉民族追求稳定的居所而不愿终日漂泊，他们安土重迁，重视居住地的价值。所以基于对于土地那深入骨髓，溶入血液的爱，当要选择一个名词来充当自己的姓氏时，居住地的名称自然成为了最好的答案。
文化凝聚于语言文字之中，中国古代的姓氏词从产生之日起，便从一定方面反映了当时社会的文化，不论是其本身的姓氏文化，还是制度经济文化。从某一类词去探究其与文化的关系，不仅加深了对文化的了解，对于挖掘，揭示了某些词所潜藏的历史文化价值也大有裨益。值得我们去追寻。

中国姓氏文化小论文

中国姓氏文化小论
对待好的
确

谁帮我找下中国姓氏文化的英文资料？

===============
Chinese Surname
===============
A Chinese family name is one of the hundreds or thousands of family names that have been historically used by Han Chinese and Sinicized Chinese ethnic groups in mainland China, Taiwan, and among overseas Chinese munities. In ancient times o types of surnames, family names (Chinese: 姓; pinyin: xìng) and clan names (氏; pinyin: shì), existed.
The colloquial expressions lao bai xing (老百姓; lit. "old hundred surnames"), or bǎi xìng (百姓, lit. "hundred surnames") are used in Chinese to mean "ordinary folks", "the people", or "moners." Bǎi jiā xìng (百家姓) is also used to call the list of one hundred most mon surnames.
Chinese family names are patrilineal, passed from father to children. (In cases of adoption, the adoptee usually also takes the same surname.) Chinese women, after marriage, typically retain their birth surname. Historically, however, only Chinese men possessed xìng (family name), in addition to shì; the women had only the latter, and took on their husband\'s xìng after marriage.
Origin of surnames
Prior to the Warring States Period (5th century BC), only the royal family and the aristocratic elite could generally take surnames. Historically there was also difference beeen xing and shi. Xing were surnames held by the immediate royal family. They generally are posed of a nü (女, meaning "female") radical which suggests that they originated from matriarchal societies based on maternal lineages. Another hypothesis has been proposed by sinologist Léon Vandermeersch upon observation of the evolution of characters in oracular scripture from the Shang dynasty through the Zhou. The "female" radical seems to appear at the Zhou period next to Shang sinograms indicating an ethnic group or a tribe. This bination seems to designate specifically a female and could mean "lady of such or such clan". The structure of the xing sinogram could reflect the fact that in the royal court of Zhou, at least in the beginning, only females (wives married into the Zhou family from other clans) were called by their birth clan name, while the men were usually designated by their title or fief.
Prior to the Qin Dynasty (3rd century BC) China was largely a feudal society. As fiefdoms were divided and subdivided among descendants, so additional sub-surnames known as shi were created to distinguish beeen different seniority of lineages among the nobles though in theory they shared the same ancestor. In this way, a nobleman would hold a shi and a xing. After the states of China were unified by Qin Shi Huang in 221 BC, surnames gradually devolved to the lower classes and the difference beeen xing and shi blurred.
Shi surnames, many of which survive to the present day, generally share elve paths of origin:
From xing: These were usually reserved for the central lineage of the royal family, with collateral lineages taking their own shi. Of the six or so mon xing, only Jiang (姜) and Yao (姚) have survived as frequently ourring surnames.
From royal decree by the Emperor, such as Kwong (邝).
From state names: Many moners took the name of their state, either to show their continuing allegiance or as a matter of national and ethnic identity. Common examples include Song (宋), Wu (吴), Chen (陈). Not surprisingly, due to the population size of the peasantry, these are some of the most mon Chinese surnames.
From the name of fiefs or place of origin. Fiefdoms were often granted to collateral branches of the aristocracy and it was natural as part of the process of sub-surnaming for their names to be used. An example is Di, Marquis of Ouyangting, whose descendants took the surname Ouyang. There are some o hundred examples of this identified, often of o-character surnames, but few have survived to the present.
From the names of ancestors: Like the previous example, this was also a mon origin with close to 500 or 600 examples, 200 of which are o-character surnames. Often an ancestor\'s style name would be used. For example, Yuan Taotu took the second character of his grandfather\'s style name Boyuan (伯爰) as his surname. Sometimes titles granted to ancestors could also be taken as surnames.
From seniority within the family: In ancient usage, the characters of meng (孟), zhong (仲), shu (叔) and ji (季) were used to denote the first, second, third and fourth eldest sons in a family. These were sometimes adopted as surnames. Of these, Meng is the best known, being the surname of philosopher Mencius, for example.
From oupation: These could arise from both official positions, as in the case of Sima (司马), originally akin to "Minister of War". They could also arise from more lowly oupations, as with Tao (陶), meaning "potter" or Wu (巫), meaning "shaman".
From ethnic groups: Non-Chinese peoples in China sometimes took the name of their ethnic group as surname. The best example is Hu (胡), which originally referred to all "barbarian" groups on the northern frontier of China.
Distribution of surnames
Surnames are not evenly distributed throughout China\'s geography. In northern China, Wang (王) is the most mon surname, being shared by 9.9% of the population. Next are Li (李), Zhang (张) and Liu (刘). In the south, Chen (陈) is the most mon, being shared by 10.6% of the population. Next are Li (李), Huang (黄), Lin (林) and Zhang (张). Around the major crossing points of the Yangtze River, the most mon surname is Li (李), taking up 7.7%, followed by Wang (王), Zhang (张), Chen (陈) and Liu (刘).
A 1987 study showed over 450 family names in mon use in Beijing, but there were fewer than 300 family names in Fujian.
A study by geicist Yuan Yida has found that of all the people with a particular surname, there tends to be a population concentration in a certain province, as tabled to the right. It does not show, however, the most mon surnames in any one province.
The 55th most mon family name "Xiao" (肖) appears to be very rare in Hong Kong. This is explained by the fact Hong Kong uses traditional Chinese characters not simplified Chinese characters. Originally, the surname 萧 (Xiao) was rather mon while the surname 肖 (Xiao) was extremely rare, if not non-existent (it is mentioned only sporadically in historical texts). The first round of simplification in 1956 simplified 萧 into 萧, keeping 萧 and 肖 distinct. However the second-round in 1977, which has long been abolished, merged 萧 and 肖 into 肖. Despite the retraction of the second round, some people have kept 肖 as their surname, so that there are now o separate surnames, 萧 and 肖.
Chén (陈) is perhaps the most mon surname in Hong Kong and Macau (romanized as Chan) and is also mon in Taiwan (romanized as Chen). Fang (方), which is only the 47th most mon overall, is much more mon in San Francisco\'s Chinatown in the United States (more often romanized as Fong based on the Cantonese dialect). As with the concentration of family names, this can also be explained statistically, as a person with an unmon name could move to an unsettled area and leave this family name to large numbers of people.
After the Song Dynasty, surname distributions in China largely stabilised. The Kwong family for example, stabilized in Guangdong during the revolts of the Song Dynasty and migrated from the capital in the north. Villages were often made up of individuals with the same surname, often with a mon male ancestor. They usually intermarried with nearby villages, creating clusters of individuals with similar geic background.
Surnames at present
Of the thousands of surnames which have been identified from historical texts prior to the Han Dynasty, most have either been lost (via the Galton-Watson process of extinction of family names) or simplified. In recent centuries some o-character surnames have often dropped a character. Since the founding of the People\'s Republic of China, moreover, some surnames have been graphically simplified.
Although there are thousands of Chinese family names, the 100 most mon surnames, which together make up less than 5% of those in existence, are shared by 85% of the population. The three most mon surnames in Mainland China are Li, Wang and Zhang, which make up 7.9%, 7.4% and 7.1% respectively. Together they number close to 300 million and are easily the most mon surnames in the world.
In a 1990 study, the 200 family names aounted for over 96% of a random sample of 174,900 persons, with over 500 other names aounting for the remaining 4%. In a different study (1987), which bined data from Taiwan and mainland China (sample size of 570,000 persons), the 19 names covered 55.6%, and the 100 names covered 87% of the sample. Other data suggest that the 50 names prise 70% of the population.
Most monly ourring Chinese family names have only one character; however, about enty double-character family names have survived into the modern time. These include Sima (司马), Zhuge (诸葛), Ouyang (欧阳), oasionally romanized as O\'Young, giving some Anglophones an Irish impression), and Situ (or Sito 司徒). There are family names with three or more characters, but those are not ethnically Han Chinese. For example, Aixinjueluo (爱新觉罗, also romanized from the Manchu language as Aisin Gioro), was the family name of the Manchu royal family of the Qing dynasty.
Transliteration of Chinese family names (see List of mon Chinese surnames) into foreign languages poses a number of problems. Chinese surnames are shared by people speaking a number of dialects and languages which often have different pronunciations of their surnames. The Chinese diaspora into all parts of the world resulted in the Romanization of the surnames based on different languages. As a result, it is mon for the same surname to be transliterated differently. In certain dialects, different surnames could be homonyms so it is mon for family names to appear ambiguous when transliterated. Example: 郑 (pinyin:Zheng) can be romanised into Chang, Cheng, Chung, Teh, Tay, Tee, Zeng or Zheng, (in pinyin, Chang, Cheng, Zheng and Zeng are all different names). Translating Chinese surnames from foreign transliteration often presents ambiguity. For example, the surname "Li" are all mandarin-based pinyin tranliteration for the surnames 黎 (Lí); 李, 理 and 里 (Lǐ); 郦, 郦, 栗, 厉, 厉, and 利 (Lì) depending on the tone which are often omitted in foreign transliterations.
Examples of variations in romanisation
Due to the different pronunciation and romanisations, it is generally easy to tell whether a Chinese person has origins in mainland China, Taiwan, Hong Kong, or Southeast Asia including Singapore, Malaysia and Indonesia. In general people from mainland China will have both their surnames and names in pinyin. Those from Taiwan use Wade-Giles romanisation. People from Southeast Asia (mainly Thailand, Malaysia and Indonesia) and Hong Kong usually base their romanisation of surnames and names on Min, Hakka and Cantonese dialects. The younger generation from Singapore predominantly have their surnames in dialect and names in pinyin.
There are also people who use non-standard romanisations, eg the Hong Kong media mogul 邵逸夫 Run Run Shaw\'s surname 邵 is spelt as Shaw, pinyin: Shao. The use of different systems of romanisation based on different Chinese language variants during the 1900~1970 also contributed to the variations.
Usage
In writing Chinese names, Chinese family names are placed before the given name, e.g. Cheung Kwok Wing. Hence the Western concept of first name and last name only creates confusion when used with Chinese names. In Westernized Asian countries or for those residing in the West, often a Western name is chosen, e.g. Leslie Cheung (张国荣). When the Western name and Chinese name are put together, it often bees hard to tell what the family name is. Using Leslie Cheung as an example, some variants include:
Zhāng Guóróng — China, transcription using official Hanyu pinyin system, which romanizes Mandarin pronunciation of Chinese characters and adds suprasegmental tone markers.
Cheung Kwok-wing — Hong Kong (Cantonese-speaking), romanization of Cantonese pronunciation of Chinese characters.
Leslie Cheung Kwok-wing — Hong Kong, hybrid of Western/Chinese.
Leslie Kwok-wing Cheung — United States among others, use the Chinese given name \'Kwok-wing\' as middle name.
Some publications and legal documents will print the family name in small capital letters to allow it to be easily distinguished, e.g. Leslie Cheung Kwok Wing. When no official romanisation exists, translators often will use the transliteration best fit with the locale where the person is originated. For example, the pinyin transcription would be used for a person from Mainland China; Wade-Giles for someone from Taiwan; or a Cantonese-based romanisation for someone from Hong Kong.
Chinese women usually retain their maiden names after marriage. Outside of Mainland China they will sometimes place their husbands\' family names in front of theirs. For example, former Chief Secretary for Administration of Hong Kong, Mrs. Anson Chan is known as Chan Fang On-sang (陈方安生) where Fang is her maiden name. It is thus, technically possible for a married woman to have a six-character full name if both she and her husband have pounded surnames such as in this hypothetical example: 欧阳司徒美英 or Mrs. Au-Yeung Szeto Mei-ying. Most Hong Kong women retain their own surnames after marriage or choose to be known as Mrs. (husband\'s surname).
The sociological use of surnames
Throughout most of Chinese history, surnames have served sociological functions. Because of their association with the aristocratic elite in their early developments, surnames were often used as symbols of nobility. Thus nobles would use their surnames to be able to trace their ancestry and pete for seniority in terms of hereditary rank. Examples of early genealogies among the royalty can be found in Sima Qian\'s Historical Records, which contain tables recording the descent lines of noble houses called shibiao (Chinese: 世表; pinyin: shìbiǎo).
Later, during the Han Dynasty, these tables were used by prominent families to glorify themselves and sometimes even to legitimise their political power. For example, Cao Pi, who forced the abdication of the last Han emperor in his favour, claimed descent from the Yellow Emperor. Chinese emperors sometimes passed their own surnames to subjects as honours. Unlike European practice in which some surnames are obviously noble, Chinese emperors and members of the royal family had regular surnames except in cases where they came from non-Han ethnic groups. This was a result of Chinese imperial theory in which a moner could receive the Mandate of Heaven and bee emperor. Upon being emperor, the emperor would retain his original surname. Also as a consequence, many people also had the same surname as the emperor, but had no direct relation to the royal family.
The Tang Dynasty was the last period when the great aristocratic families, mostly descended from the nobility of pre-Qin states, held significant centralised and regional power. The surname was used as a source of prestige and mon allegiance. During the period a large number of genealogical records called pudie (simplified Chinese: 谱牒; traditional Chinese: 谱牒; pinyin: pǔdié) were piled to trace the plex descent lines of clans and their marriage ties to other clans. A large number of these were collected by Ouyang Xiu in his New History of Tang.
During the Song Dynasty, ordinary clans began to anise themselves into corporate units and produce genealogies. This trend was led by the poet Su Shi and his father. As petition for resources and positions in the bureaucracy intensified, individuals used their mon ancestry and surname to promote solidarity. They established schools to educate their sons and held mon lands to aid disadvantaged families. Ancestral temples were also erected to promote surname identity. Clan cohesion was usually encouraged by suessive imperial governments since it aided in social stability. During the Qing Dynasty surname associations often undertook extra-judicial roles, providing primitive legal and social security functions. They played important roles in the Chinese diaspora to South-East Asia and elsewhere, providing the infrastructure for the establishment of trading neorks. In southern China, however, clans sometimes engaged in armed conflict in petition for land. Of course, clans continued the tradition of tracing their ancestry to the distant past as a matter of prestige. Most of these origin myths, though well established, are spurious.
As a result of the importance of surnames, rules and traditions regarding family and marriage grew increasingly plex. For example, in Taiwan, there is a clan with the so-called "double Liao" surname. The story is that the founder of the clan was adopted and so took the surname Liao, but in honor of his ancestors, he demanded that he be buried with the surname Chen. As a result, his descendants use the surname Liao while alive and the surname Chen after death. In some places, there are additional taboos against marriage beeen people of the same surname, considered to be closely related. Conversely, in some areas, there are different clans with the same surname which are not considered to be related, but even in these cases surname exogamy is generally practiced.
Surname identity and solidarity has declined markedly since the 1930s with the decline of Confucianism and later, the rise of Communism in Mainland China. During the Cultural Revolution, surname culture was actively persecuted by the government with the destruction of ancestral temples and genealogies. Moreover, the influx of Western culture and forces of globalisation have also contributed to erode the previous sociological uses of the Chinese surname.
Common Chinese surnames
Aording to a study by Li Dongming (李栋明), a Chinese historian, as published in the article "Surname" (姓) in Dongfang Magazine (东方杂志) (1977), the mon Chinese surnames are:
Top 10 surnames, which together aount for about 40% of Chinese people in the world, (transcriptions in Pinyin):
Li 李, Wang 王, Zhang 张, Zhao 赵, Chen 陈, Yang 杨, Wu 吴, Liu 刘, Huang 黄, Zhou 周
The 11th to 20th mon surnames, which together aount for more than 10% of Chinese people in the world:
Xu 徐, Zhu 朱, Lin 林, Sun 孙, Ma 马, Gao 高, Hu 胡, Zheng 郑, Guo 郭, Xiao 萧
The 21st to 30th mon surnames, which together aount for about 10% of Chinese people in the world:
Xie 谢, He 何, Xu 许, Song 宋, Shen 沈, Luo 罗, Han 韩, Deng 邓, Liang 梁, Ye 叶
The next 15 mon surnames, which together aount for about 10% of Chinese people in the world:
Fang 方, Cui 崔, Cheng 程、Pan 潘, Cao 曹, Feng 冯, Wang 汪, Cai 蔡, Yuan 袁, Lu 卢, Tang 唐, Qian 钱, Du 杜, Peng 彭, Lu 陆

中国姓氏文化了解有何意义

中国姓氏文化研究会在那里?

姓氏起源于母系社会，那时侯人们只知其母，不知其父，所以“姓”纪录的是那个女子生的孩子，人口的再生产在那个时可是头等大事，生了孩子的女人对繁衍种群做出了贡献，在氏族里就有地位；孩子也以我是谁生的，和我的母亲是谁，标明自己在氏族里身份。故最古老的姓氏都无一例外的含有女字，如我们平常说得：上古八大姓姜姬嫫妹姒嬴姚姝。直到某一天诞生了一位伟大的男子，为氏族做出了巨大的贡献，人们为了记住他，便在记住他母亲是谁的同时，记住他的妻子和他本人，如：伏羲、女娲等。随着男性在氏族社会中的地位提高，父系社会的形成，女子在社会生活中不再起主导作用，而改变为从属依附关系，男人们开始在子女身上打上自己的印记，子女开始以父亲为荣，姓氏就不再是纪录那个女子生的，而只纪录他的父亲是谁……姓是标志一个人家族系统的血缘符号，也是人们进行社会交往的首要条件，涉及到千家万户的每一个成员。通过这个符号，每个人都可以把自己和历史文化联络起来，这种联络无疑就是一个姓氏悠长、神祕而又扣人心絃的寻根隧道，探讨这种联络的过程不仅是一次意义重大的寻根之旅，更是对中华姓氏文化的一次学习和巡礼。而且，对于已经成为过去的历史而言，我们今人能够直接“看到”并触手可及的那些，除了猿人化石、甲骨文字、秦砖汉瓦、典籍文献等实体文物和载体文物之外，还有一个至今仍然生生不息地繁衍延续著的活化石，那就是人人皆有的姓氏。据统计，从古至今，中华民族的姓氏总数已达近12000个。这些姓氏源远流长，丰富多彩，个个都有一番意味深长的来历，蕴含着一段生动有趣的故事。正因之，以其为核心的中华姓氏文化才理所当然成为一种超越时空、贯通古今的文化现象，才成为中华五千年文明的一个重要组成部分。寻根问祖是人的天性，因而古往今来，对于中华姓氏文化的研究一直史不绝书，尤其是近些年来，“寻根问祖”已经形成一股势不可挡的涌潮，而寻根的捷径就是追寻自己的姓氏谱系。另外，通过姓氏了解他人、了解社会是人际交往的一条重要途径。姓氏及其附着的文化内涵就是一张绝佳的名片，也是开启交流通道的最好媒介；探究姓氏蕴含的奥祕更是人们喜闻乐见的兴趣，人与人之间的认识和理解往往也是从姓氏开始的。

法国鳄鱼中国姓氏文化名笔怎么灌水啊?

没有笔囊应该是蘸着写的吧.

百家姓氏宗亲平台对中国姓氏文化的价值和意义怎么看ge？

一、文化价值及意义
从基因学、遗传学的角度认同同为炎黄子孙的血脉相连。通过寻根问祖，既是为祀祖尊宗，求得祖先佑护，也是明白我们自身，传承祖德、光宗耀祖。我们与祖先血脉相连，祖先曾经的苦难与辉煌，一定会通过血脉，流传到我们现在。
二、历史价值及意义
作为姓氏文化中的家谱是一种特殊的历史文献，是记载同宗同祖的血缘集团，世系人物和事蹟等方面情况的历史图谱，它与方志、正史构成了中华民族历史大厦的三大支柱，是我国珍贵文化遗产的一部分。
三、现实价值及意义
传承华夏文明，推动国学发展，加强对子孙后代的教育，缓解各种社会矛盾，稳定社会，和谐社会。
千百年来，中华文化并没有因为战争而消失，大多都是通过姓氏家族得以储存，有姓氏而家庭，有家庭而家族，有家族而形成家族文化与家族精神。一姓有一姓之个性，一家族有一家族之传统，基因所在，教育所养。姓氏文化乃是中国民俗传统文化之缩影，在姓氏文化里，我们可以读到政治、经济、教育、道德，又可以读到祖先之生存状态、处世哲理、价值观念，还可以读到本族吾民之生灭盛衰、悲欢离合，可以增强民族自尊心和自豪感，从中受到教育和启发。
通过姓氏文化和敬宗尊祖教育，继承祖先忠贞爱国、为国家为民族的英勇献身精神，弘扬中华民族崇拜祖宗和孝道为第一人品思想，维护和发展姓氏文化。
四、经济价值及意义
寻根问祖的姓氏文化有利于增进同姓氏之间的血缘亲情，相互扶持，守望互助，抚贫济困，发展经济；有利于发展海内外炎黄子孙的同胞亲情，热爱祖国、热爱家乡，投资家乡，发展地方经济；有利于促进个人、家族、企业、民族的经济发展。
华夏百家姓氏宗亲平台是以发展中华传统孝文化为基础，以全世界一脉相承的中华姓氏为纽带，让各姓氏宗亲团结互助，实现各产业互动交流，发展经济。弘扬民族传统文化魂，共铸炎黄子孙中国梦，是每个华夏儿女的责任；传承，是一种文化。

知识大全 中国姓氏文化的渊源