查询词典 ethnic Chinese

Moreover, the way Hong Kong people situate themselves between their ethnic identity and their national identity is discernibly complicated. On the one hand, they tend to raise their ethnic identity above their national identity, seeing themselves more "Hongkongese" than Chinese, and defining China from the perspective of Hong Kong. On the other hand, they are quite willing to help in Chinese national development, have a relatively clear conception of Chinese nationality and Chinese sovereignty, and are very willing to strengthen their national education.

此外，香港人在自我族群认同和中国人民族认同之间的定位亦呈现出颇为复杂的关系，一方面他们大多数的自我族群意识远高於民族意识，认为自己是香港人多於中国人，并从香港本位定位中国；另一方面却颇愿意帮助民族发展，有颇为清晰的现代民族意识和国家主权意识，以及颇愿意加强香港人的中国民族教育。

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 theory presents a systematic reply to the question of how to seek ethnic liberation, cope with ethnic relationships, solve ethnic problems and promote ethnic development in our underdeveloped country, In addition, it provides a correct guiding principle about ethnic work and ensures the lay-down of a series of correct ethnic policies, which play a vital role in the promotion of liberation and development of all Chinese ethnic groups and in the keep-up and strengthening of ethnic solidarity.

在长期的革命和建设实践中，以毛泽东、邓小平、江泽民为代表的中国共产党人，把马克思主义民族理论与中国实际相结合，创造性地丰富和发展了马克思主义，卓有成效地创立了具有中国特色的民族问题理论，系统地回答了我们这样一个不发达的多民族国家，如何争取民族解放、处理民族关系、解决民族问题、促进民族发展的一系列基本问题，奠定了中国共产党做好民族工作的正确的指导思想，使我们党制定了一系列正确的民族政策，对于争取中华民族大家庭中的各民族的翻身解放和繁荣发展，以及维护和加强各民族之间的团结，起了十分重要的作用。

In the process of leading the Chinese revolution and construction and in the practice of dealing with the ethnic affairs, the Chinese Communist Party has inherited the fundamental principles on ethnic theories of Marxism-Leninism, has developed and pioneered a suitable way to solve the ethnic issues according to the situation of China, and has formulated the Marxist and Leninist ethnic theories with peculiar Chinese characteristics.

在领导中国革命和建设的过程中，在解决中国民族问题和处理民族关系的具体实践中，中国共产党既继承了马克思列宁主义民族理论的基本原理，又根据中国的具体国情作出创造性发展，开辟了具有中国特色的解决民族问题的正确道路，形成了具有中国特色的马克思主义民族理论体系。

The implementation of the policy of ethnic equality and ethnic unity has greatly improved the relations of the ethnic groups of China, strengthened the cohesive force of the Chinese nation and laid a solid foundation for the shared prosperity and great rejuvenescence of the Chinese nation.

民族平等和民族团结政策的贯彻实施，从根本上改善了我国各族人民之间的相互关系，增强了整个中华民族的凝聚力，为民族共同繁荣和整个中华民族的伟大复兴奠定了坚实的基础。

JIANG Lian-hua ( Shanghai Academy of Chinese Culture, China):On Theory and Practice of Culture Construction of Multi-ethnic Community of the Urban 0f Living Scatteredly About Ethnic Minorities on Chinese Land: Take Shanghai as Example

蒋连华(上海市社会主义学院，中国)：关于我国少数民族散居地城市多民族社区建设的思考

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。

Crise awarenss is the precondition of ethnic culture renassance The motive power of innovation and the basic evaluation standard of design in contemporary China.come from the main crisis awareness on ethnic identity and the lationship between people and land.85years ago,the New Culture Movement,especially the revolution of vernacular Chinese,brought a lot of enlightenment on contemporary construction of Chinese city and landscape.

危机意识是一个民族文化复兴的基本条件。在民族身份和人地关系这两方面的危机意识是当代中国设计创新的动力也是评价中国现代设计的根本标准。85年前的新文化运动，特别是白话文革命，给当代中国城市和景观建设以许多启迪。

It is the center of this article that how to put the costumes art of china's ethnic groups to good use in the modern character design. The writer expounds and proves the inevitability and necessary of the combination of external works and china's costumes art of traditional ethnic groups, according to which the writer chose several characters from famous classical novel ?The Creation Of Chinese Gods and recreated them with interrelated knowledge. These recreative examples and: Nvwa Sudaji nine-tailed Fox Denchanyu and Longji princess. Their vivid creative images and design prove the superiority of the two combinations. Meanwhile, some good relative suggestions have been put forward and a theory has been concluded in which modern character design is "skeleton", the comprehensive artistic display of the costumes art of china's ethnic groups is "blood and flesh".In addition, the topic is discussed according to higher practical field. Through the tentative analyses of productive economy and social development in china, the writer applies the costumes art of china's ethnic groups to modern character design, which will be good for the development and improvement of products' economic results, the improve and perfect of educational system, the standard of continuing cultural tradition and the resist of foreign culture invasion.

本文围绕中国传统民族服饰艺术在角色设计中的运用这一论题进行论述和研究，通过国外角色作品对中国传统民族服饰艺术的运用，论证了两者结合的必然性和必要性，并以服饰是角色灵魂设计的重点作为切入点，结合了融会贯通的中国传统民族服饰艺术知识进行了对名著《封神演义》人物：女娲、苏妲己、九尾狐、邓蝉玉及龙吉公主的实例创作，以生动的形象和实际设计的演练论证了两者结合的优越性，同时，也为创作提出了相关的建议，并提出了以现代角色设计为&骨骼&，以中国传统民族服饰的综合艺术表现为&血肉&的结论。

It is concluded in Chapter Eight that: 1 linguistic proficiencies in three languages play a considerable part in code-switching of EFL teachers in trilingual context; the inter-sentential switching outweighs the intra-sentential switching both in frequencies and percentage; discourse-related switching also outweighs participant-related switching in frequencies and percentage; the EFL is maintained longest in EFL classroom and the language maintained second longest depends upon learners" higher proficiency in Chinese or Tibetan. 2 Ethnic identity and educational background is the major causal factor of EFL teachers" Chinese-English switching in trilingual classroom; duration of language contact and relative trilingual proficiencies are the two principal contributors to the English-Tibetan switching; while Tibetan-English switching is mainly driven by EFL teachers" ethnic identity and education background, as well as the duration of language contact; English-Chinese switching is also largely motivated by the duration of trilingual contact; and Chinese-Tibetan switching is determined by trilingual proficiency to a considerable extent. Meanwhile, psychologically, the switching is mainly motivated by a procedure of psychological projection, trilingual system conceptualization and the mentality of trilingual selection. 3 The educational reflections upon this study indicate: firstly, in trilingual context, the teachers" classroom discourse is characterized by the multilingual involvement, flexibility in strategy option as well as the extension and strengthening of the domination of teachers" discourse. Secondly, the discourse movement and code-switching are largely affected by two cultural ecological mechanisms: enculturation and cultural manipulation. Thirdly, the status quo of EFL trilingual teachers are characterized by unbalanced trilingual proficiencies, poor cultural awareness, and little knowledge of trilingual education and trilingual code-switching, therefore, suggestions are advanced in the end to provide them further education. Fourthly, in trilingual context, the EFL curriculum for ethnic minorities is characterized by plurality of aims, complexity of organization and variety of resources. Meanwhile, it is of great necessity to understand the linguistic values of EFL education for ethnic minority learners. To be specific, firstly, we should not only have a deep understanding of the distribution, construction, function as well as communicative effects of the three languages, but also have a comparative study of the three languages and thus provide the standardization and guidance for the trilingual education. In the end, it is advanced that trilingual EFL provision for ethnic minority should pursue to develop learners" multicultural value system in which first language culture and mother language culture take the central position and EFL culture plays a vital role.

3在三语环境下，教师课堂话语具有话语形态多元化、话语选择策略具有灵活性和教师话语权得到延伸和拓展等特征；文化涵化和文化操控是影响三语教师课堂语码转换的两种文化生态机制；参差不齐的三语水平、淡薄的多元文化意识和对三语教学和语码转换缺乏科学认识是我国目前三语师资的主要特点，因此应对三语教师进行职后继续教育；在三语环境下，民族外语课程具有课程目标多元化、课程组织复杂化和课程资源多样化等特点；应对民族外语教育的语言价值进行审视和解读，对三种语言在课堂话语中的分布趋势、结构特征、功能作用和交际效果等问题进行深入研究，加强对三种语言间的对比分析研究，同时对民族外语教育中的三语教学进行规范和指导；在强调民族文化和二语文化在三语文化格局中心地位和外语文化的重要作用的同时，民族地区的外语教育应以构建多元文化价值观为其文化追求。

I didn't watch TV last night, because it .

昨晚我没有看电视，因为电视机坏了。

Since this year, in a lot of villages of Beijing, TV of elevator liquid crystal was removed.

今年以来，在北京的很多小区里，电梯液晶电视被撤了下来。