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headman相关的网络例句

查询词典 headman

与 headman 相关的网络例句 [注:此内容来源于网络,仅供参考]

A new communication layer named Collaborative Layer has been presented to finish the implementation of communication and collaboration between users and headman in a w...

建立了一个新的通信层次———协同层来代替传统的会话层与表示层用以实现群体之间的通信和协作

D The safety supervisor or the headman should point out the employee involved.

d安全监督员或工长应指出牵涉到的具体雇主。

Pay attention thatbefore your field flying, you should connect with the base principalor your headman.

需要注意的是,在越野飞行前,应该尽可能在出发前和场地负责人或所属队长联络。

Headman holding the post of comrade in charge of studies inside the shift , being in charge of the project studying condition and practice inside the shift in university.

在大学担任班里的学习委员,负责班里的学习情况和实践项目的组长。

We have summed up job accomplished by last week , the headman has mentioned our efficiency coming down to some extent , the comparison that the job accomplishes has been ideal but.

我们还总结了上周所完成的工作,组长提到了我们的效率有所下降,但是工作完成的比较理想。

Need to know his this one get married, much three people eat , the difficult task living may let his headman press on lower only.

要知道他这一结婚,就多了三个人吃饭,生活重担只会让他把头压得更低。

The headman was Auguste Gaudron, and the other two men were Tannar and Maitland.

带头的是Auguste Gaudron,其他两个是Tannar 和Maitland。

Study Tibetan tribal society, commodity trade in the development process in the formation of a number of characteristics:(1) from the main operators, the headman to intervene and to monopolize the commercial trade.

考察藏族部落社会,商品贸易在发展过程中形成了一些特点:(1)从经营者主体而言,头人干预并垄断商业贸易。

In most areas, relying on the hands of the headman of the privileges and the possession of production, consumer goods, monopoly power in the commercial area.

在大部分地区,头人依仗手中的特权和占有的生产、生活资料,垄断辖区内的商业大权。

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。

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