查询词典 a farming family

This includes guns and butter type resources as in Agricola (a farming game set in the middle ages with extremely limited resources that need to be used to both improve your family farm and feed your family at the same time), people as resources such as in Agricola or El Grande (an area control game set in Spain), or even the resource of time itself.

这包括枪支和黄油型资源，在农业（农家游戏设定在中世纪以极其有限的资源必须用于改善您的两个家庭农场和饲料您的家人在同一时间），人作为资源，如在农业或萨尔瓦多格兰德（面积控制游戏设定在西班牙），或什至是资源本身的时间。

Solve the two problems, encourage the wealthy, and protect the poor, suppress misery, put an end to the unjust farming out of the feeble by the strong, put a bridle on the iniquitous jealousy of the man who is making his way against the man who has reached the goal, adjust, mathematically and fraternally, salary to labor, mingle gratuitous and compulsory education with the growth of childhood, and make of science the base of manliness, develop minds while keeping arms busy, be at one and the same time a powerful people and a family of happy men, render property democratic, not by abolishing it, but by making it universal, so that every citizen, without exception, may be a proprietor, an easier matter than is generally supposed; in two words, learn how to produce wealth and how to distribute it, and you will have at once moral and material greatness; and you will be worthy to call yourself France.

解决那两个问题，鼓励富人，保护穷人，消灭贫困，制止强者对弱者所施的不合理的剥削，煞住走在路上的人对已达目的的人所怀的不公道的嫉妒，精确地并兄弟般地调整对劳动的报酬，结合儿童的成长施行免费的义务教育，并使科学成为成年人的生活基础，在利用体力的同时发展人们的智力，让我们成为一个强国的人民，同时也成为一个幸福家庭的成员，实行财产民主化，不是废除财产，而是普及财产，使每个公民，毫无例外，都成为有产者，这并不象人们所想象的那么困难，总而言之，要知道生产财富和分配财富，这样，你便能既有物质上的强大，也有精神上的强大，这样，你才有资格自称为法兰西。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为"知识—文化"传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

Years ago, the human ancestor Fuxi established the capital in Huaiyang, playing the Eight Diagrams, dividing yin and yang, making Reticulum, raising of domestic animals, deciding a family name, system of a wedding, opened a prelude to the Chinese civilization; Nv Wa made human to propagate, the creation of a human's mating system; Yandi Shennong Sinon things to teach how to farm, seed grain, farming civilization opened in first time of its own kind.

周口历史悠久，文化灿烂，有"华夏先驱、九州圣迹"之美誉，被中华全国伏羲文化研究会誉为"中华文化发祥的重地"。6000多年以前，人祖伏羲在淮阳建都，演八卦、分阴阳、作网罟、养六畜、定姓氏、制嫁娶，掀开了华夏文明的序幕；人类始母女娲抟土造人，繁衍人类，创立了人间的婚配制度；炎帝神农氏兴农事、教耕稼、种五谷，开启了农耕文明的先河。

The causation of the cosmical escape are all types . such as labor style turned collective farming to petty farmer farming ; clan lived together turned to a family lived alone ; feodal bureaucracy instead the hereditary ; the annex of the earth ; natural calamity ;the corruption of the officials ; chaos caused by war and so on .

引起大规模逃亡犯罪出现的表层原因有土地兼并、苛捐杂税、自然灾害、吏治腐败、战乱侵扰等等：而深层原因则在于社会劳动方式从村社集体耕作变为小农独立耕作、基层经济组织由宗族为单位变为小家庭独立生产、政治制度由封建官僚代替世卿世禄等经济、政治制度的变化。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为&知识—文化&传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

The farmers sorrow Wang Wei told reporters that丁绍sea cucumber fruit farming family 12 acres, 15 acres of his family, his house is now a large number of sea cucumber death, loss and fruit丁绍almost home, or at least more than 30 million .

而养殖户王源卫痛心地告诉记者，丁绍果家养殖海参的有12亩，他家有15亩，他家的海参现在也出现大量死亡现象，损失和丁绍果家差不多，至少30多万元。

Kim was born to a farming family in the south-western province of Jeolla and he continually had to fight the perception of south-westerners as bumpkins compared with their rivals from the more industrialised south-east.

金大中出生于韩国西南部全罗南道的一个农民家庭，他不得不时常反抗外界对西南部人的看法。相对于工业化程度更高的东南部的竞争对手，西南部的人被视为乡巴佬。

Years ago, the human ancestor Fuxi established the capital in Huaiyang, playing the Eight Diagrams, dividing yin and yang, making Reticulum, raising of domestic animals, deciding a family name, system of a wedding, opened a prelude to the Chinese civilization; Nv Wa made human to propagate, the creation of a human's mating system; Yandi Shennong Sinon things to teach how to farm, seed grain, farming civilization opened in first time of its own kind.

周口历史悠久，文化灿烂，有&华夏先驱、九州圣迹&之美誉，被中华全国伏羲文化研究会誉为&中华文化发祥的重地&。6000多年以前，人祖伏羲在淮阳建都，演八卦、分阴阳、作网罟、养六畜、定姓氏、制嫁娶，掀开了华夏文明的序幕；人类始母女娲抟土造人，繁衍人类，创立了人间的婚配制度；炎帝神农氏兴农事、教耕稼、种五谷，开启了农耕文明的先河。

Chapter 2 analyzes the traditional self-farming and farming-employed farming methods of the two main features; Chapter 3 is that about when the employer has been artificially cultivated after the elimination, only the self-farming; Chapter 4 is the traditional family smallholder farming production period on the way; Chapter 5 is a special historical period, the period of economic collectivization, In this paper, the period of collective farming as a total cultivated; Chapter 6 is still in accordance with the time and context with it. When the collective total cultivated end, after the family returned to farming, only this time, in family farming with the traditional small family farming periods vary. Chapter 7 is about modern machinery which widely practiced in another way when a new concept of farming and farming methods.

第二章主要分析的是传统社会自耕和雇耕两种耕作方式的主要特点；第三章介绍的是当雇耕被人为的消灭之后，只剩下自耕时的情况；第四章则是到了传统的家庭小农生产时期的耕作方式的介绍；第五章是一个特殊的历史时期，即集体化的经济时期，本文将这个时期的耕作方式称之为集体共耕；第六章仍旧是依照时间脉络顺之而下，当集体共耕结束后，重又回归到家庭耕作的方式，只是这时候的家庭耕作又与传统的小农家庭耕作时期有所不同；到第七章则是现代化机器广泛实行时的又一种全新的耕作理念和耕作方式。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。