• <tr id="yyy80"></tr>
  • <sup id="yyy80"></sup>
  • <tfoot id="yyy80"><noscript id="yyy80"></noscript></tfoot>
  • 99热精品在线国产_美女午夜性视频免费_国产精品国产高清国产av_av欧美777_自拍偷自拍亚洲精品老妇_亚洲熟女精品中文字幕_www日本黄色视频网_国产精品野战在线观看 ?

    Using “Glory” to Resist Sinking Status:Ancient Hindu Kingship in Bali

    2016-05-20 04:57
    民族學(xué)刊 2016年2期

    (Department of Anthropology & Ethnology, Xiamen University, Xiamen, 361005, Fujian, China)

    JOURNAL OF ETHNOLOGY, VOL. 7, NO.2, 21-29, 2016 (CN51-1731/C, in Chinese)

    DOI:10.3969/j.issn.1674-9391.2016.02.03

    Abstract:

    I. Negara: the Balinese System of Prestige Ranking

    Hierarchy is an important topic in anthropology. Before Geertzs study of Balinese society, A. M. Hocart and Louis Dumont discussed the relationship between hierarchy and kingship. The Hindu caste system exerts a profound impact on Balinese society. But, the caste system differed in Bali, for example, the Brahman was not always the center of society. They had to depend on the kings (Kshatriya caste). The Balinese king, however, always faced a dilemma, namely that of his sinking status. Thus, the highest statused Balinese kin, in order to save himself, continually held lavish ceremonies.

    The sinking status of the royal family happened in two ways.First, the kings rank fell from their ancestor-god in the myth which related to Javanese colonist Majapahit. Second, the kings brothers and cousins only inherited a lower status.As result, the entire royal family wanted to smash the fate of their predetermined rank, while the king wanted to keep the higher rank to his brothers. The concept of “sinking status” created troubles for the king. Finally, he chose “ceremony” as the solution.

    The Balinese kings reputation came from two aspects: the divine, which derived from their ancestral-gods, and that which derived from luxurious ceremonies, such as funerals. The funeral is a great performance for the deceased king…h(huán)e ruled his realm as he manifested himself in the funeral. This great theatre proved that the king was able to rule the realm, because he enjoyed this lavish funeral as if he never surcombed to the dilemma of sinking status.And, the reputation of the king was given by the great god Siva in Bali-Hinduism. Although Geertz explained the mechanism of how to restrain sinking status, this does not mean he held a totally correct view of understanding Bali. He ignored the change that the king holistically represented the society, and regarded the political power and wealth from the perbekel system and desa as the opposition of the prestige system which encountered the mechanism of sinking status. The key to solving this problem was the concept of, divine kingship, which was noted, but neglected by Geertz.

    A.M. Hocart emphasized that in the earliest known religions we find belief in the divinity of kings, and, that kings were represented by the sun or descended from the sun god. The concept of the king as the sun god is found in Egypt. Asia Minor, India, Tahiti, Peru, and it also extended from the North Sea to the Eastern Pacific. It is an original feature of divine kings. The Egyptian king was the source of order and prosperity. And, so in Bali, the Brahmanic priest was the person responsible for presiding over the ceremonies.However, for Geertz cooperation between the priest and the king should be the perfect model for the world. This phenomenon illustrated a characteristic in Indo-European kingship, i.e. the cooperation of priest and king as discovered by G. Dumezils theory of threefold function. The priest was the first level, the warrior the second, and, herdsmen-cultivators the third.

    Balinese Hindu kingship differed from Indo-European and Egyptian kingship. Geertz did not pay attention to other factors which affect Balinese society, and accordingly, he was confused about the role of priest, except as the presider of ceremony. With regard to the relationship between order and prosperity, and the knowledge of rites and general knowledge were not seen as important parts in Bali society. In Balinese Worlds, Fredrik Barth responded to the question about the role of the priest. In his case study from northern Bali, the priest was also highly important for the Balinese. Their job included community rites, and also they were expected to be experts of arms and weapons. They were indeed a part of the Balinese cosmology.

    II.The Political System in Bali

    The decentralized political system in Bali was not only expressed by sinking status, but also by the political anatomy at the village level, which included perbekel system and desa. A perbekel was a man who had a large smaller number of kawulas directly attached to him; he was responsible for their duties as subjects; he was a political foreman. The kawulas owned land or practiced a craft or both; provided service to one lord or another, and lived dispersed in different hamlets. The lord (punggawa) was attached a large number of parekans and perbekels who were attached to hundreds or thousands of kawulas.

    Meanwhile, the lords were not able to hold desa (village political units), which included the banjar (hamlets), subaks (irrigation system), and pemaksem (temple groups). The subak system was a sociologically stratified, spatially dispersed, administratively decentralized, and was a morally coercive body of ritual obligations. So, Geertz confidently refuted Wittfogels opinion that Indonesia was a hydraulic society (or water monopoly society) through the case study of Bali.This contradiction stimulated a discussion of Geertz as to whether the Balinese case explained the separation between the prestige system and power. In Bali, kings who represented the prestige system were more glorious than people who were powerful.

    Getting rid of oriental despotism,Geertz said that kings ruled their realms via symbolic methods. Because, during the 19th century, Bali was an ancient Hindu kingship , Geertz saw the key to the kings rule was by achieving the divine from the supreme god Shiva. In the lavish ceremonies, the king carried out his sovereignty and obtained prestige via three paradigms: the relationship of the kings to priests, of the kings to the material world; and of the kings to themselves. The first relationship underscored that the priests (Brahmans) were parts of the kings regalia, and that the priests prestige came from the king. The ideal relationship between them was viewed as a model for the whole world. The second relationship explained how the king owned the country as he ruled mimetically. The third relationship showed that the ceremony portrayed the king as a sacred likeness of kingship, and an exemplary center of an exemplary center.

    The results of ceremony proved that the king wholly represented the society, and that he was the divine combination of social order and fertility. For kings, governance and wealth were less meaningful than showing their reputation and prestige. This is because it is the only way to rescue their dilemma of sinking status. This, then, is the mechanism of Negara or the state. Generally, negara (prestige system) stood in opposition to to desa (power system). Regretfully, Geertz emphasized kings reputation, and neglected the changed role of priest in Bali. It is not difficult to understand why Barths case study, which reflected the process of knowledge accumulation in northern Bali, could serve as an important supplement to Geertzs study.

    III. Dualistic Cosmology in Bali

    In Perfect Order: Recognizing Complexity in Bali, J. Stephen Lansing also thought that the subak system of Bali did not fall under the control of kings. However, he believed that Bali was also not the result of competition between negara and desa. By using computer modeling, Lansing suggested that the “perfect order” of a functioning Bali was based on the balance and complementarity of male and female principles. The male principle was the hierarchical society in which the local lords and nobles could be seen clearly through the ceremonies presided over by the priests. The female principle was represented by the equality of the water temples which were composed of several subaks. The origin of the male principle came from Hindu caste system and the Polynesian chiefdom system that existed in the Austronesian area. Lansing said that the study of the Balinese subak had inevitably to face the concept of kingship. The beliefs and practices associated with the Hindu caste system, complete with arich panoply of Brahmanic ritual, took root in the countryside. All the core projects of the ancient royal cult of kingship succeeded except kingship itself.

    In Bali, the water temple, which was composed of subaks, played a role in the distribution of natural resources, like water. The reason why the water temple expressed the principle of equality was the need for cooperation and negotiation between different subaks. Another reason was that the subaks within the same water temple shared the same original spring, which means the same status. The operation of the water temple can also be established in Balineses legend. The supreme god who resides on Mount Meru broke apart the summit of the mountain and sent these pieces to Bali to become abodes for his son and daughter. The son, who took up residence atop the large fragment, became the first male god of Bali. The large fragment was the volcano Mount Agung. The smaller fragment, which became Mount Batur, contained a crater lake. On the floor of the lake the daughter built a palace and took the name Dewi Danu, Goddess of the lake. After the gods took up residence in Bali, the male god began to press his sister to marry him. But Dewi Danu resisted his advances, explaining that such a marriage would be incestuous. Then, she refused to subordinate herself to her brothers authority. Within her domain, which includes the summit of Mount Batur, the lake, and the subaks which depended on her, she claimed supremacy. Though a simple symbolic association, Ulaun Danu Batur , the goddess came to stand for the subaks, so that her desire for autonomy became one with theirs However, unlike her brother, she made no claim to universal authority. Instead, she upheld the principle of dualism, which was based on the complementarity of male and female cosmological principles.

    The origin of dualistic cosmology was a concept in primitive religion in the Austronesian area, and also in the Hinduism concept of purusa and pradana. Purusa means not only male, but also the fallis, and the ancestral line from which males descend. In this way it directly connects maleness with the origin of homo hirerarchicus. This is because the potency of its purusa determines the rank of each male descent group. Pradanua means “female” and it draws attention to the feminine qualities of natural world, in particular the capacity for growth. But, it also refers to those elements that awaken the world. It derives from the Sanskrit term pradnaatattwa, meaning the original source of the material universe, unevolved nature. Generally speaking, the caste system is viewed as masculine, as deriving from the progenitive powers of male ancestor-gods, while homo aequalis serves the pantheon of goddesses associated with fertility.

    If people broke up the perfect order. it would lead directly to agricultural and environmental disasters. This was because they did not follow the regulations of water distribution system. The “Green Revolution”, which was promoted in the 1960s, was the best exemplification of this problem. But the awful results of the Green Revolution also played a role in recognizing the advantages of Balinese water temple. This was because this system was in accord with Balis natural environment and Balinese ethos.

    Dualistic cosmology in Bali can be associated with the concept of “yin and yang”, which appears in Chinese philosophy and Hindu classical texts. Inspired by Marcel Granets study of Chinese civilization, French anthropologist G. Dumezil introduced the concept of “yin and yang” into the analysis of Indo-European myths, especially the concept of duality in kingship. The analogy with yin and yang freed Dumezil “from the task of defining Indo-European paired gods exactly in terms of its material: it too, being essentially a mode of thought, was a formal principle of classification, and evaded such definition.” However, we should pay attention to the differences between the concept of yin and yang in Chinese philosophy and that in Hinduism. For example, within the paired gods Mitra-Varuna in Hinduism, Mitra who represents male is an earthly yang, and Varuna who represents the female value is a heavenly yin. This contradicts the concept in the Chinese system——heavenly yang and earthly yin.

    Lansings study of the water temple in Bali gives a focus on the significance of dualistic cosmology. It is related to recognizing the complexity of Balinese society, especially under the perspective of kingship.

    IV. Conclusions

    Negara: the Theatre State in Nineteenth-Century Bali is one achievements about Bali. Barths study that focuses on process of the production of knowledge, and Lansings study that focuses on the relationship between the Balinese temple system and ethos of Hinduism and dualistic cosmology can be seen as complementary by their recognition of the complexity of society in Bali. From these studies, we can see that confronting the hierarchy and kingship is necessary for Balinese society.

    Kingship and hierarchy may be thought of as old topics. Actually, they are never outdated. The study of Indo-European kingship and the Hindu caste system now is an influential field in anthropology. A.C. Hocart also wrote a book about the caste system; then Dumezil and Dumont continued to discuss the relationship between the caste system and kingship. And from the analysis of Indo-European myth, Dumezil put forward a theory of Indo-European social structure—as a threefold function. Inspired by Hocart and Dumezil, Marshall Sahlins stated that kingship in Fiji illustrated a new form: the “stranger-king”.

    Geertzs contribution of kingship and hierarchy was to show a variation of Hinduism, Indo-European and Egyptian kingship. Considering the impact of Hinduism on Southeast Asia, South Asia and west of the Pacific, hierarchy and how to deal with it become pivotal question, and kingship offer us another path. In gener, reading Negara: the Theatre State in Nineteenth-Century Bali again is an opportunity to consider these classic anthropological topics.

    Key Words:theatre state; divine kingship; sinking status; prestige system; dualistic cosmology

    References:

    A. M. Hocart, Kingship, Oxford: Oxford University Press, 1969.

    A. M. Hocart, Caste, New York: Russell & Russell, 1968.

    C. Geertz.nijiala: shijiu shiji bali juchang guojia(Negara: the Theatre State in Nineteenth-Century Bali), Zhao Bingxiang trans. Shanghai: shanghai renmin chubanshe,1999.

    C. Geertz. wenhua de jieshi (Interpretation of Cultures), Naran Bilik, trans. Shanghai: Shanghai Peoples Publishing House, 1999.

    Fredrik Barth, Balinese Worlds, Chicago: The University of Chicago Press, 1993.

    Georges Dumézil. Mitra–Varuna, Derek Coltman trans. New York: Zone Books, 1988.

    J. Stephen Lansing, Perfect Order, Princeton: Princeton University Press, 2006.

    Karl A. Wittfogel. dongfang zhuangzhi zhuyi: duiyu jiquan liliang de bijiao yanjiu(Oriental Despotism: A Comparative Study of Total Power), Xu Shigu,trans.Beijing: China Social Sciences Press,1989.

    Louis Dumont. jiexu ren(Homo Hierarchicus: The Caste System and Its Implications), Wang Zhiming,trans. Taipei: Yuan-Liou Publishing Co., Ltd, 2007.

    Marshall Sahlins. lishi zhidao(Islands of History), Lan Daju Zhang Hongming,Huang Xiangchu,trans. Shanghai: Shanghai Peoples Publishing House, 2003.

    Zhang Yahui.qinshu zhidu,shenshan yu wangquan: tubo zangpu shenhua de renleixue fenxi(System of Kingship, Divine Mountains and Kingship: An Anthropological Analysis of Myths of Tibetan Btsan-Po), In Ethno-National Studies, 2014(4).

    男女下面进入的视频免费午夜| 我的老师免费观看完整版| 久久人妻av系列| 十八禁国产超污无遮挡网站| 18+在线观看网站| 可以在线观看毛片的网站| 精品一区二区三区av网在线观看| 十八禁国产超污无遮挡网站| 国产伦一二天堂av在线观看| 欧美一区二区精品小视频在线| 亚洲av.av天堂| 欧美激情在线99| 麻豆av噜噜一区二区三区| 精品久久久久久久久久免费视频| 波野结衣二区三区在线| 久久久久久久久大av| 99国产精品一区二区蜜桃av| 成人二区视频| av在线亚洲专区| 久久精品人妻少妇| 乱人视频在线观看| 午夜激情福利司机影院| 国产探花在线观看一区二区| 午夜福利在线观看免费完整高清在 | 中文字幕精品亚洲无线码一区| 成人美女网站在线观看视频| 日韩欧美 国产精品| 在线免费观看的www视频| 国产伦精品一区二区三区视频9| 在线观看一区二区三区| 亚洲美女黄片视频| 男人舔女人下体高潮全视频| 婷婷色综合大香蕉| 草草在线视频免费看| 97人妻精品一区二区三区麻豆| 一级黄色大片毛片| 黑人高潮一二区| 在线观看午夜福利视频| 亚洲人成网站高清观看| 人妻夜夜爽99麻豆av| 美女黄网站色视频| 99在线视频只有这里精品首页| 十八禁国产超污无遮挡网站| 精品人妻偷拍中文字幕| 露出奶头的视频| 人妻少妇偷人精品九色| 久久久欧美国产精品| 97碰自拍视频| 一级毛片电影观看 | 18禁在线无遮挡免费观看视频 | 男人舔女人下体高潮全视频| 亚洲精品影视一区二区三区av| 日本黄色片子视频| 精品午夜福利视频在线观看一区| 亚洲av电影不卡..在线观看| 日韩大尺度精品在线看网址| 91狼人影院| 日本成人三级电影网站| 老熟妇仑乱视频hdxx| 午夜福利18| 成人漫画全彩无遮挡| 一级黄片播放器| 国产精品不卡视频一区二区| 免费看a级黄色片| 最近视频中文字幕2019在线8| 一级黄片播放器| 欧美日本视频| 黄片wwwwww| 两个人视频免费观看高清| 国产亚洲欧美98| 真人做人爱边吃奶动态| 婷婷精品国产亚洲av| 国产亚洲精品久久久久久毛片| 午夜福利高清视频| 少妇被粗大猛烈的视频| 天堂√8在线中文| 观看美女的网站| 91av网一区二区| 久久中文看片网| 观看美女的网站| 成人性生交大片免费视频hd| 91久久精品国产一区二区成人| 国产精品国产高清国产av| 看十八女毛片水多多多| 在线观看免费视频日本深夜| 亚洲av二区三区四区| 国产亚洲精品久久久久久毛片| 悠悠久久av| 人人妻,人人澡人人爽秒播| 18禁黄网站禁片免费观看直播| 精品午夜福利在线看| 女人十人毛片免费观看3o分钟| 亚洲精品国产av成人精品 | 亚洲欧美成人综合另类久久久 | 亚州av有码| 亚洲欧美清纯卡通| 欧美一级a爱片免费观看看| 国产成人精品久久久久久| 十八禁网站免费在线| 简卡轻食公司| 免费看光身美女| 色噜噜av男人的天堂激情| 毛片一级片免费看久久久久| 国产精品一区二区免费欧美| 久久久午夜欧美精品| 久久综合国产亚洲精品| 日日干狠狠操夜夜爽| 国产精品一二三区在线看| 国产av麻豆久久久久久久| 22中文网久久字幕| 日本a在线网址| 午夜精品国产一区二区电影 | 精品人妻偷拍中文字幕| 99九九线精品视频在线观看视频| 干丝袜人妻中文字幕| 少妇高潮的动态图| 久久久久久久久久黄片| 日韩 亚洲 欧美在线| 青春草视频在线免费观看| 国产伦在线观看视频一区| 直男gayav资源| 日韩一区二区视频免费看| 久久久久久久久中文| 伦精品一区二区三区| 一个人看的www免费观看视频| 神马国产精品三级电影在线观看| 在线免费观看的www视频| 免费搜索国产男女视频| 可以在线观看的亚洲视频| 高清毛片免费看| 啦啦啦韩国在线观看视频| 国产精品一区二区三区四区免费观看 | 免费看美女性在线毛片视频| 女的被弄到高潮叫床怎么办| 亚洲中文字幕一区二区三区有码在线看| 色哟哟·www| 97超级碰碰碰精品色视频在线观看| 两性午夜刺激爽爽歪歪视频在线观看| 国产精品久久久久久精品电影| 99riav亚洲国产免费| 亚洲丝袜综合中文字幕| 日本与韩国留学比较| 成人午夜高清在线视频| 欧美潮喷喷水| eeuss影院久久| 校园人妻丝袜中文字幕| 一区二区三区免费毛片| 色av中文字幕| 99久久久亚洲精品蜜臀av| 中文字幕熟女人妻在线| 99久国产av精品国产电影| 亚洲精品456在线播放app| 真人做人爱边吃奶动态| 最新中文字幕久久久久| 欧美色视频一区免费| 国产精品人妻久久久久久| 3wmmmm亚洲av在线观看| 在线免费十八禁| 国产三级在线视频| 欧美精品国产亚洲| 国产69精品久久久久777片| 黄色日韩在线| 一级毛片电影观看 | 大又大粗又爽又黄少妇毛片口| 国产免费男女视频| av福利片在线观看| 99久久无色码亚洲精品果冻| 中文字幕熟女人妻在线| 亚洲av一区综合| 免费观看的影片在线观看| 精品99又大又爽又粗少妇毛片| 国产毛片a区久久久久| avwww免费| 国产一区二区亚洲精品在线观看| 最新中文字幕久久久久| 性插视频无遮挡在线免费观看| 欧洲精品卡2卡3卡4卡5卡区| 免费av不卡在线播放| 九九久久精品国产亚洲av麻豆| 97在线视频观看| 嫩草影院入口| 女人被狂操c到高潮| 搡老熟女国产l中国老女人| 中文字幕av成人在线电影| a级毛片免费高清观看在线播放| 非洲黑人性xxxx精品又粗又长| 天堂av国产一区二区熟女人妻| 嫩草影视91久久| 美女xxoo啪啪120秒动态图| 国产精品一二三区在线看| 欧美日韩国产亚洲二区| 免费看a级黄色片| 男女之事视频高清在线观看| 精品日产1卡2卡| 人人妻人人澡人人爽人人夜夜 | 91狼人影院| 欧美日韩在线观看h| 免费人成视频x8x8入口观看| 亚洲图色成人| 日韩国内少妇激情av| 男人舔奶头视频| 国产欧美日韩精品亚洲av| 最近的中文字幕免费完整| 可以在线观看毛片的网站| 久久久久久九九精品二区国产| 久久99热这里只有精品18| 午夜老司机福利剧场| 成人亚洲精品av一区二区| 久久精品国产亚洲av涩爱 | 蜜臀久久99精品久久宅男| 亚洲熟妇中文字幕五十中出| 国产淫片久久久久久久久| 日本三级黄在线观看| 变态另类成人亚洲欧美熟女| 欧美一区二区精品小视频在线| 久久精品国产清高在天天线| 99riav亚洲国产免费| 国产日本99.免费观看| 亚洲不卡免费看| 国产精品亚洲美女久久久| 婷婷精品国产亚洲av在线| 亚洲18禁久久av| 最近手机中文字幕大全| 国产色爽女视频免费观看| 变态另类成人亚洲欧美熟女| 色哟哟哟哟哟哟| www.色视频.com| 99久久无色码亚洲精品果冻| 亚洲美女搞黄在线观看 | 男人舔奶头视频| 精品一区二区三区视频在线观看免费| 嫩草影视91久久| 亚洲自偷自拍三级| videossex国产| 日本在线视频免费播放| 亚洲av中文字字幕乱码综合| 午夜福利在线观看免费完整高清在 | 小蜜桃在线观看免费完整版高清| 一区二区三区高清视频在线| 久久久久久久久久黄片| 久久久久国内视频| 欧美另类亚洲清纯唯美| 国产精品亚洲美女久久久| 97碰自拍视频| 亚洲性夜色夜夜综合| 美女高潮的动态| 国产成人一区二区在线| 欧美又色又爽又黄视频| 亚洲av成人av| 亚洲欧美中文字幕日韩二区| 日韩欧美国产在线观看| 成年版毛片免费区| 日韩精品有码人妻一区| 69人妻影院| 欧美高清性xxxxhd video| 99视频精品全部免费 在线| 久久中文看片网| 午夜老司机福利剧场| 午夜福利成人在线免费观看| 内射极品少妇av片p| 日韩av不卡免费在线播放| 久久久久久久午夜电影| 春色校园在线视频观看| 麻豆av噜噜一区二区三区| 亚洲在线观看片| 亚洲最大成人中文| 变态另类丝袜制服| 久久久久久久久久久丰满| av中文乱码字幕在线| 国产精华一区二区三区| 久久久久国产精品人妻aⅴ院| 亚洲精品国产成人久久av| 精品久久久久久久久久久久久| 无遮挡黄片免费观看| 国产精品一区www在线观看| 黄色日韩在线| 免费搜索国产男女视频| 黄色配什么色好看| 少妇裸体淫交视频免费看高清| 可以在线观看毛片的网站| 久久精品国产清高在天天线| 国产精品永久免费网站| 久久国产乱子免费精品| 99热这里只有是精品在线观看| 亚洲成人久久性| 亚洲高清免费不卡视频| 国产精品乱码一区二三区的特点| a级毛片a级免费在线| 国内精品久久久久精免费| 久久精品夜夜夜夜夜久久蜜豆| 99热全是精品| 中文字幕av成人在线电影| 美女cb高潮喷水在线观看| 国内精品一区二区在线观看| 亚洲av一区综合| 小蜜桃在线观看免费完整版高清| 亚洲av美国av| 三级毛片av免费| 国产精品不卡视频一区二区| 久久亚洲精品不卡| 国产精品美女特级片免费视频播放器| 身体一侧抽搐| 国产亚洲精品久久久com| 一个人看的www免费观看视频| 在线观看美女被高潮喷水网站| av专区在线播放| 国产精品,欧美在线| 成熟少妇高潮喷水视频| 国产一区二区在线观看日韩| 女的被弄到高潮叫床怎么办| 精华霜和精华液先用哪个| 国产精品一二三区在线看| 日韩一本色道免费dvd| 午夜福利视频1000在线观看| 精品不卡国产一区二区三区| 日韩高清综合在线| 变态另类成人亚洲欧美熟女| 国模一区二区三区四区视频| 在线观看免费视频日本深夜| 一本久久中文字幕| 精品熟女少妇av免费看| 午夜精品在线福利| 亚洲电影在线观看av| 日韩av在线大香蕉| 国产探花极品一区二区| 久久久精品欧美日韩精品| 免费观看精品视频网站| 有码 亚洲区| 丝袜喷水一区| 久久精品国产亚洲av香蕉五月| 女的被弄到高潮叫床怎么办| 少妇丰满av| 久久久国产成人精品二区| 91午夜精品亚洲一区二区三区| 亚洲四区av| 国产精品久久久久久久电影| 久久久久九九精品影院| 在线观看免费视频日本深夜| 日本一二三区视频观看| 国产一级毛片七仙女欲春2| 亚洲va在线va天堂va国产| 变态另类成人亚洲欧美熟女| 超碰av人人做人人爽久久| 欧美高清性xxxxhd video| 久久热精品热| 99久久中文字幕三级久久日本| 亚洲欧美中文字幕日韩二区| 国产精品99久久久久久久久| 香蕉av资源在线| 日本一二三区视频观看| 极品教师在线视频| 日韩av不卡免费在线播放| 男女视频在线观看网站免费| 搡老熟女国产l中国老女人| 日韩三级伦理在线观看| 热99re8久久精品国产| 人人妻人人澡人人爽人人夜夜 | 一个人看视频在线观看www免费| 国产高清激情床上av| 国产69精品久久久久777片| 亚洲av二区三区四区| 99国产精品一区二区蜜桃av| 99久久成人亚洲精品观看| 国产高清不卡午夜福利| 欧美性猛交╳xxx乱大交人| 老司机福利观看| 又黄又爽又免费观看的视频| 免费av毛片视频| 国产日本99.免费观看| 欧美日韩一区二区视频在线观看视频在线 | 99九九线精品视频在线观看视频| 一卡2卡三卡四卡精品乱码亚洲| 亚洲成人久久性| 18禁在线播放成人免费| 亚洲国产精品久久男人天堂| 欧美一区二区精品小视频在线| 欧美在线一区亚洲| 国产色婷婷99| 亚洲成人中文字幕在线播放| 国产精品嫩草影院av在线观看| 一个人看视频在线观看www免费| 变态另类丝袜制服| 国产av一区在线观看免费| 日日啪夜夜撸| 日本撒尿小便嘘嘘汇集6| 此物有八面人人有两片| 欧美中文日本在线观看视频| 五月伊人婷婷丁香| 国内久久婷婷六月综合欲色啪| 搡老岳熟女国产| 校园春色视频在线观看| 国产蜜桃级精品一区二区三区| 99久久成人亚洲精品观看| 我的女老师完整版在线观看| 青春草视频在线免费观看| 天堂动漫精品| 亚洲中文日韩欧美视频| 日韩成人av中文字幕在线观看 | 男人的好看免费观看在线视频| 欧美区成人在线视频| 国产亚洲av嫩草精品影院| 成年女人看的毛片在线观看| av女优亚洲男人天堂| 99久久精品国产国产毛片| 精品免费久久久久久久清纯| 偷拍熟女少妇极品色| 久久韩国三级中文字幕| 亚洲美女搞黄在线观看 | 久久久久久伊人网av| 亚洲婷婷狠狠爱综合网| 男女那种视频在线观看| 22中文网久久字幕| 精品久久久久久久久av| 国产精品一二三区在线看| 国产精品乱码一区二三区的特点| 国产蜜桃级精品一区二区三区| 性色avwww在线观看| 观看免费一级毛片| 欧美最新免费一区二区三区| 在线观看av片永久免费下载| 亚洲性夜色夜夜综合| 一级av片app| 搡老熟女国产l中国老女人| 久久亚洲精品不卡| 最近在线观看免费完整版| 午夜日韩欧美国产| 日韩中字成人| 午夜精品在线福利| 欧美日韩国产亚洲二区| 菩萨蛮人人尽说江南好唐韦庄 | 日韩在线高清观看一区二区三区| 亚洲国产精品sss在线观看| 在线观看午夜福利视频| 国产伦精品一区二区三区四那| 国产真实伦视频高清在线观看| 性插视频无遮挡在线免费观看| 日韩大尺度精品在线看网址| 村上凉子中文字幕在线| 成人无遮挡网站| 真人做人爱边吃奶动态| 久久国产乱子免费精品| 国产精华一区二区三区| 久久精品夜夜夜夜夜久久蜜豆| 成人av在线播放网站| 少妇高潮的动态图| 国产一区二区激情短视频| 人妻久久中文字幕网| 寂寞人妻少妇视频99o| 免费看美女性在线毛片视频| 欧洲精品卡2卡3卡4卡5卡区| 国产精品久久久久久久电影| 欧美日韩乱码在线| 99热这里只有是精品50| 欧美日韩在线观看h| 毛片女人毛片| 久久精品国产亚洲av涩爱 | 亚洲熟妇熟女久久| 别揉我奶头 嗯啊视频| 亚洲精品日韩在线中文字幕 | 亚洲图色成人| 亚洲一区二区三区色噜噜| 丰满乱子伦码专区| 国产69精品久久久久777片| 高清午夜精品一区二区三区 | 亚洲av一区综合| 国产在线精品亚洲第一网站| 97碰自拍视频| 偷拍熟女少妇极品色| 99热这里只有是精品50| 日本色播在线视频| 18禁裸乳无遮挡免费网站照片| 18+在线观看网站| 国产蜜桃级精品一区二区三区| 午夜激情福利司机影院| av福利片在线观看| 一级毛片电影观看 | 我的老师免费观看完整版| 麻豆成人午夜福利视频| 亚洲国产精品sss在线观看| 精品久久久久久久久久久久久| 欧美精品国产亚洲| 亚洲国产日韩欧美精品在线观看| 丝袜美腿在线中文| 我的老师免费观看完整版| 夜夜夜夜夜久久久久| 男女下面进入的视频免费午夜| 国产大屁股一区二区在线视频| 亚洲熟妇熟女久久| 天天一区二区日本电影三级| 国产亚洲精品久久久com| 久久久午夜欧美精品| 国产精品久久电影中文字幕| 哪里可以看免费的av片| 欧美+日韩+精品| 亚洲五月天丁香| 三级国产精品欧美在线观看| 最新在线观看一区二区三区| 国产高清激情床上av| 真实男女啪啪啪动态图| av在线天堂中文字幕| 国语自产精品视频在线第100页| 亚洲四区av| av中文乱码字幕在线| 蜜桃久久精品国产亚洲av| 国产一区亚洲一区在线观看| 日韩在线高清观看一区二区三区| 亚洲高清免费不卡视频| 亚洲激情五月婷婷啪啪| 色av中文字幕| АⅤ资源中文在线天堂| 少妇熟女aⅴ在线视频| 亚洲va在线va天堂va国产| 日韩一本色道免费dvd| 如何舔出高潮| 亚洲国产欧洲综合997久久,| 日日摸夜夜添夜夜添av毛片| 亚洲七黄色美女视频| 精品一区二区三区视频在线观看免费| 久久精品夜色国产| 搡女人真爽免费视频火全软件 | 免费av毛片视频| 看片在线看免费视频| 日本a在线网址| 亚洲第一区二区三区不卡| 麻豆av噜噜一区二区三区| 99热网站在线观看| 欧美高清成人免费视频www| 色播亚洲综合网| 免费观看在线日韩| 成人二区视频| 99热只有精品国产| 搞女人的毛片| 99久国产av精品国产电影| 国产av在哪里看| 精品久久久久久久久久久久久| 淫秽高清视频在线观看| 在线观看免费视频日本深夜| aaaaa片日本免费| 日韩制服骚丝袜av| 午夜免费男女啪啪视频观看 | 天天躁夜夜躁狠狠久久av| 成人亚洲精品av一区二区| 免费高清视频大片| 国产精品乱码一区二三区的特点| 好男人在线观看高清免费视频| 少妇人妻一区二区三区视频| 日本一本二区三区精品| 天美传媒精品一区二区| 免费观看在线日韩| 欧美成人精品欧美一级黄| 国产国拍精品亚洲av在线观看| 特级一级黄色大片| 男人和女人高潮做爰伦理| 亚洲精品成人久久久久久| 欧美一级a爱片免费观看看| 天美传媒精品一区二区| 亚洲成人久久性| 亚洲av不卡在线观看| 国产高清视频在线观看网站| 国内精品一区二区在线观看| 国产成人aa在线观看| 热99在线观看视频| 少妇的逼水好多| 亚洲精品影视一区二区三区av| 天天躁夜夜躁狠狠久久av| 直男gayav资源| 乱人视频在线观看| 国产熟女欧美一区二区| 男人狂女人下面高潮的视频| 日本精品一区二区三区蜜桃| 精品少妇黑人巨大在线播放 | 成人无遮挡网站| 国产精品福利在线免费观看| 真实男女啪啪啪动态图| 两个人视频免费观看高清| 老熟妇仑乱视频hdxx| 成年av动漫网址| 国国产精品蜜臀av免费| 人人妻人人澡人人爽人人夜夜 | 久久久久久九九精品二区国产| 亚洲不卡免费看| 噜噜噜噜噜久久久久久91| 中文亚洲av片在线观看爽| 性欧美人与动物交配| 国产亚洲91精品色在线| 欧美激情久久久久久爽电影| 可以在线观看的亚洲视频| 99久久精品热视频| 中国美白少妇内射xxxbb| 亚洲最大成人手机在线| 一区福利在线观看| 亚洲欧美成人精品一区二区| 日本欧美国产在线视频| 欧美bdsm另类| 少妇的逼水好多| 国产亚洲精品久久久com| 男人舔女人下体高潮全视频| 97超碰精品成人国产| 久久久色成人| 日韩制服骚丝袜av| 内射极品少妇av片p| 在线免费十八禁| 菩萨蛮人人尽说江南好唐韦庄 | 国产91av在线免费观看| 麻豆国产97在线/欧美| 久久久久久久久久成人| 嫩草影院入口| 免费在线观看影片大全网站| 亚洲国产色片| 99国产极品粉嫩在线观看| 亚洲欧美精品综合久久99| 亚洲综合色惰| 国产伦精品一区二区三区四那| 综合色av麻豆| 日韩,欧美,国产一区二区三区 |