查询词典 cultural center

By the comparison between archaeological stratigraphy, sediment characteristics of cultural layers and cultural interruptions, 46 ~(14)C chronological data of buried paleotrees and peat, the synthetical analysis of the distribution laws of sites, and the reference to the results from other scholars, we can see that there are 7 cultural interruptions in the three Gorges and 7 cultural interruptions in the Yangtze Delta. They are from the last stage of Chengbeixi Culture to the initial stage of Daxi Culture (7200～6000a BP)→the third stage of Guanmiaoshan Culture Style of Daxi Culture (5800～5500a BP)→the initial stage of Shangzhou Culture (4000～3500a BP )→the last stage of Shangzhou Culture (2500～2200a BP)→During the Song dynasty Culture (960-1276AD) During the Ming and Qing Culture (1368-1911AD) in the prehistorical and historical period in the three Gorges.

对长江三峡和长江三角洲考古遗址进行地层对比，考古遗址文化层和文化断层沉积特征、文化层的叠压关系、考古遗址淤砂和淤土层厚度、46处埋藏古树和39处泥炭的~(14)C年代统计数据和空间分布规律、文化遗址分布的时空变化规律等特征综合分析，发现长江三峡地区新石器时代到历史时期考古遗址地层中有7期文化断层：(1)城背溪文化末期到大溪文化初期(7200～6000a BP)；(2)大溪文化关庙山类型三期(5800～5500a BP)；(3)商周早期(4000～3500a BP)；(4)商周晚期(2500～2200a BP)；(5)宋代时期(960-1276AD)：(6)明清时期(1368-1911AD)；(7)近现代时期。

We can explore some translation methods to overcome the barriers caused by cultural differences. Thus, the influence of cultural differences on translation is limited.As the informational technology and communication develop, some cultural elements are supernational and may be absorbed by people in other cultures and become part of them. Cultural interpenetration will bring about the similarities of cultures and languages. Many foreignized words and expressions are accepted by people of the target language.

文化差异反应到语言上便给翻译造成了障碍，但通过翻译方法的改进可以在一定程度上加以克服；且随信息技术和文化交流的增多，文化出现了趋同倾向，同时带来了语言的趋同，异化语言增多且为大家所接受，从而增强了可译性，那么文化差异对翻译的影响势必越来越小。

Along with the exacerbation of economy globalization process, the cultural product, cultural resources, culture consumes and the cultural market internationalizes day by day and the international competitiveness of cultural industry become more and more intensively.

近年来，随着经济全球化的日益加剧，文化产品、文化资源、文化消费和文化市场日趋国际化，文化产业国际竞争更加激烈。

Chapter Ⅰ reviews the results of previous research and states the origin, the meanings and the methodology of the dissertation. Chapter Ⅱ interprets the definition of"culture", the basic consciousness of traditional Chinese culture, Characteristics of culture of HK and cultural elements of modern society. Chapter Ⅲ probes the cultural elements of language itself and points out that"features of language","use of metaphor and analogy"and"theme and idea"are its three essential and linked layers which are the most proper channels to infiltrate cultural education. Furthermore, this chapter also compares and contrasts the inner meanings of the syllabus of China and HK. Chapter Ⅳ analyses the model essays of both China and HK through the concept of"features of language","use of metaphor and analogy"and"theme of idea". It also compares the ways of editorship towards the selection of model essays between China and HK. Chapter Ⅴ compares the methods of model essays teaching between China and HK so as to explore its insides meanings of culture. Chapter Ⅵ reasserts the importance of infiltration of culture education into language education and states the limitations of this dissertation. This dissertation counters the existing defects that caused by the over-emphasis of instrumentalism and affirms the importance of infiltration of cultural education into language education.

第一章讲述研究的源起、意义和方法，指出香港在殖民地时期的语文教育状况，及回归后在语文教育中渗透文化教育的重要意义，并列出前人的研究及本文的研究方法；第二章探讨文化的定义，讨论中国传统文化的基本精神，香港文化的特色及现代社会的文化成分；第三章讨论语文本身的文化成分，指出其内含三个层面：&语言特色&、意象连用及&主题思想&；语文及文化关系密不可分就表现在这三方面的紧密联系上面，并冀望教师从这三方面入手，通过语文教育渗透文化教育，此外，又比较内地和香港语文课程大纲的异同及背后所反映的不同意义；第四章从&语言特色&、&意象运用&及&主题思想&三个层面分析内地与香港语文科选文的内容，供教师参考，又比较两地选文及编选手法的特色；第五章比较内地与香港教师就范文教学的课堂处理手法，及从中透显的文化意涵；第六章总结及建议，一方面重申语文科渗透文化教育的重要性，期望教师注意，另方面也指出本研究的限制所在。

With the theory and methods of cultural philosophy, by analyzing the cultural existence of human being, the cultural origin of gender and the cultural dilemma of gender equality, this paper raises that culture is the essence of gender equality. In the light of consciousness absence of feminine main and their psychological self-binding, this paper also makes a deep exploration on the psychological enlightenment and the system construction of harmonious gender culture, putting forward some suggestions about the basic principles and contents on the system construction of harmonious gender culture.

文章运用文化哲学的理论与方法，通过对人的文化存在、性别问题产生的文化根源和性别平等的文化困境的分析，提出文化是性别平等问题本质的基本观点；针对女性主体性意识缺失和自我心理束缚问题，从性别文化的心理启蒙、和谐性别文化体系的建构两个方面进行了深入讨论，就和谐性别文化体系建构的基本原则与内容提出了建设性意见。

Government's overseas information and cultural programs; including the voice of America and the us information service in the us embassies abroad; Conducting a wide variety of communication activities - from academic and cultural exchanges to press, radio, television, film, seminar, library, and cultural center programs abroad in order to strengthen foreign understanding of American society, obtain greater support of u.s.

它的任务是通过对外广播和在外国设立新闻中心和图书馆，散发书刊读物，直接放映或提供电影、电视片，在当地免费教学英文和举办展览会、讨论会，邀请去美国访问等活动在国外开展广泛的交流活动，以增进其他国家人民对美国社会的了解，宣传美国的对外政策，加强美国与其他国家之间的理解。

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。

This issue in order to focus on "post-colonial criticism"(Yi Xiao-bin ,2004:64-68) for perspective, from a historical and cultural background to be, as well as the characterization of discourse analysis,"Robinson Crusoe" set up by the The sovereign state / colony, his master / slave, white / color, cultural center / edge of culture, civilization / barbarity, Christian / tribal people, such as food dualistic system of colonial discourse deconstruction, revealing the implication of colonialism in the works Awareness and to explain how the guns Robinson backed in a planned way from the language of religious belief and two of the "Friday" naked colonial culture, it lost its original cultural identity, resulting in self-identity Loss of the dilemma.

本课题着重以"后殖民主义批评"（易小斌，2004：64-68）为视角，拟从历史文化背景、人物刻画以及话语分析入手，对《鲁滨逊漂流记》中所建立起的宗主国/殖民地，奴隶主/奴隶，白种人/有色人，中心文化/边缘文化，文明/野蛮，基督教/食人部族等二元对立的殖民话语体系进行解构，揭示蕴涵在作品中的殖民主义意识，并阐释鲁滨逊如何以枪炮为后盾，有计划地从语言和宗教信仰两方面对"星期五"进行赤裸裸的文化殖民，使其丧失了原有的民族文化身份，从而造成自我身份丧失的窘境。

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。

From the third rural cultural festival, the Yiwu in Zhejiang Province Department of Culture, Nanjing, Song and Dance Troupe and other units to co-organize the province of professional Wucheng Theater "annual Red Cup" Grand Prix, Zhejiang class vocal group singing competition, Zhejiang Province, the new Rural amateur Wu Opera Competition,"on the River Cup" Wu Opera Music Competition,"after the house cup" of the 12th opera essay contest, and the second session of the Zhejiang Province,"the house cup" comedian competition, the North four painters painting exhibition, Zhejiang Prints 15 Year Review of the exhibition,"into the Yiwu" Chinese Artists Association, Center for Traditional Chinese Painting Exhibition of high-specification artist cultural exchange activities, greatly enhanced the level of Yiwu Cultural Festival in rural areas and standards.

从第三届农村文化节起，义乌与浙江省文化厅、南京歌舞团等单位合作，举办了浙江省专业婺剧团&年年红杯&大奖赛、浙江省组唱类声乐大赛、浙江省新农村业余婺剧比赛、&上溪杯&婺剧音乐比赛、&后宅杯&第12届曲艺小品大赛、第二届浙江省&后宅杯&笑星大赛、北方四画家国画作品展、浙江省版画15年回眸展览、&走进义乌&中国美术家协会中国画创作中心画家作品展等高规格的文化交流活动，大大提升了义乌农村文化节的层次和水平。

But this is impossible, as long as it is engaging in a market economy, there are risks in any operation.

但是，这是不可能的，只要是搞市场经济，是有风险的任何行动。

We're on the same wavelength.

我们是同道中人。