查询词典 cultural

The characteristic of the anthropological decipherment is to make these artworks return to their original cultural context and then to obtain a cultural explanation. Thus cultural narration in these arts or the aesthetic activities can be organized.

人类学的解读特点是将它们还原到产生该作品的文化语境中去作一种文化的诠释，以期从中梳理出隐藏在这些艺术，或审美活动中的文化叙事。

Instead of being a natural process of essential convergence or compulsory colonization, the basic point of such cultural globalization stresses the global scale of cultural performance and the global nature of cultural clashes.

它的基点既不是自然进行的同质化，也不是强制推行的殖民化，而是强调文化表现领域的全球性，不同文化碰撞的全球性。

In 2009, aiming to cultivate a harmonious spirits and environment and consolidate the existing cultural foundation, the community plans to carry the first cultural festively, which will consist 5 sports contests: basketball, table tennis, tug-of-war, billiards, Chinese chess and go; 5 theatrical performances: singing contest, open-air dancing contest, Kara OK contest, speech contest, closing and Awards Presentation ceremony; cultural and educational propagandas: forum by non-state-owned enterprises and organizations, training on dancing, gymnastics and gongfu, exchange on calligraphy, painting and photograph, reading salon (combined with "National Reading Month") and film exhibition; investigation and study: building up enterprise culture, construction of Party structure in non-state-owned organizations, construction of regional league, safety in production, birth control; model election: Top 10 post masters, Top 10 entrepreneurs, Top 10 Party Member, Top 5 enterprise and excellent employees.

2009年，社区以培育和谐企业精神、营造和谐文化氛围、夯实和谐文化基石为入手，以"首届职工文化节"为载体，举办"五个一"体育联赛：篮球、乒乓、拔河、台球、象棋和围棋；"五个一"文艺汇演：企业之歌比赛、企业广场舞比赛、职工卡拉OK比赛、职工演讲比赛、闭幕式文艺大汇演及表彰会；"五个一"文化宣教：非公企业社会组织建设论坛、舞操剑拳培训、书画摄影交流、职工读书沙龙（结合全国读书月试点活动）、大片电影展播；"五个一"调研考察：企业文化建设、非公党建、区域团建、安全生产、计生工作考察学习；"五个一"先锋评选：十佳岗位能手、十佳创业之星、十佳优秀共产党员、五型企业、五星员工。

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。

Those listed by UNESCO represent only a small fraction of China's numerous forms of folk art. An ancient civilization with a history of over 5,000 years enjoying cultural diversity created by its 56 ethnic groups, China boasts a wide variety of intangible cultural heritage. It released its first national intangible cultural heritage list in May 2006, incorporating 518 entries.

相对于中国浩如烟海般散落在民间的文化艺术来说，入选UNESCO的这几项只不过是沧海一束。5000多年文明史、56个民族多元文化生态，造就了中国多姿多彩的非物质文化遗产。2006年5月，中国公布了第一批国家级非物质文化遗产名录共518项。

As a result, this paper puts frow ard the system of Cultural Property Rights for the protection of cultural proper ty and cultural minorities.

因此，可以考虑利用文化产权制度保护少数民族文化，这有利于保护少数民族文化权益及其传统文化。

The episode of Diomedes and Glaucus' confrontation with each other on the battlefield in the Trojan War from Book 6, the Iliad, is examined as an example to demonstrate the importance of this ethical code. The description of the two great warriors' refusal to fight with each other on the battlefield provides a social and cultural space to elucidate the significance of this religious and cultural custom. Through this, the epic narrative transforms the battlefield into a social space of production where ethics and the religious and cultural code reinforce each other's necessity and importance in a society that obeys not just the edicts of the kings but also the law of Olympus.

本文将以《伊里亚德》第六章堙A戴奥米迪斯与葛劳可斯这两位互相敌对的骁勇主将如何在战场中确认其祖父辈们之间曾建立起的宾主之谊，因而握手言欢，互赠礼物为起始，探讨荷马史诗《伊里亚德》第六章的叙事如何将战场空间转化为社会空间，并且在此转换的空间中，藉由对宾主之谊这个伦理规范的阐述与演绎，生产并强化伦理与宗教、文化、政治间的互相关联。

Consequently it draws the theoretical conclusion of the cultural consistency and the formation of habitus, generation gap, cultural tradition and cultural identity.

最后，在理论上对文化的一致性与习性的形成、代沟以及文化传统与文化认同作了归纳。

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。

We should continuously enrich the map of cultural identity and cultural connotation, and create multi-level, personalized, quality map products loved by the people, map publishing to promote the cause of the prosperity and development to meet the people's spiritual and cultural needs.

我们要不断丰富地图的文化特性和文化内涵，创造多层次、个性化、群众喜闻乐见的优秀地图产品，促进地图出版事业的繁荣与发展，满足人民群众的精神文化需求。

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。