查询词典 live market

The market did not reward saving the live s of these children, and governments did not subsidize it.

在市场经济中，拯救儿童是一项没有利润的工作，政府也不会提供补助。

They live within easy reach of the market.

他们住在地方离市场很近。

Qingdao Boni Ya Food Co., Ltd. in Qingdao, China is a market of live pigs slaughtered, meat processing, food catering services in one large meat processing enterprises.

青岛波尼亚食品有限公司是中国青岛市集生猪宰杀、肉制品加工、食品配餐服务于一体的大型肉类加工企业。

Engler Qin Village, Ha Tu Ha Lina ethnic women, said:"Xiangyemoxiang to the original embroidery live just to make some things home, and later the village against us, a professional training, returned to the buyer to contact us so that our National Embroidery has also been the market each month, there embroidery, the use of leisure income of 1,000 yuan."

吐格勒勤村哈族妇女哈丽娜说：&想也没想到，原来刺绣活只是制作一些家用的东西，后来村里对我们进行了专业的培训，还给我们联系购货商，让我们的民族刺绣也有了市场，每个月利用闲时刺绣就有1000多元的收入。&

The A Xiang after abdication is faineant, an accidental opportunity vended empty glove through the classmate's relation, managed a bit fund, begin to immerse oneself in the Internet item that makes him then, his discovery is aimed at market of Yang Ling this locality, especially recreation lives kind, the website that is aimed at undergraduate of Yang Ling place especially is returned, then, he prepared to construct Yang Ling city connects a network, a collect hits communication of the member that fold news peace conference to live at the recreation of an organic whole kind of website, he still made a city know member card, oneself a person begins to begin to sell in ave lane of Yang Ling, with the businessman the negotiation cooperates, although initial stage is very much,the person does not approbate this his website, but, a Xiang relies on him hold to and try hard, technology of collect of a person, beauty is made up, sale, business affairs cooperates at a suit, the operation that makes Yang Ling city connects a network eventually was on the right path, yang Ling city connects a network the member of this website also expands with each passing day, become build Yang Ling between local businessman and consumer a ligament, a Xiang also carries businessman ad eventually, the member collects fees the road that waited for mode to be on gain, from a first month hundreds of yuan, go to thousands of yuan again, the scale that reachs ten yuan one year of present again, be less than time of two years, in the small town that A Xiang is not worth 100 thousand population this in Yang Ling, enter a when went out to belong to oneself poineering grade.

辞职之后的阿祥无所事事，偶然的一个机会通过同学的关系倒腾了一次空手套，弄出了一点资金，于是开始埋头做他的互联网项目，他发现针对杨凌本地市场，尤其是娱乐生活类的，特别是针对杨凌当地大学生的网站还没有，于是，他筹建了杨凌城市通网，一个集打折信息和会员交流于一体的娱乐生活类网站，他还制作了城市通会员卡，自己一个人开始在杨凌的大街小巷开始销售，与商家谈判合作，尽管初期很多人并不认可他的这个网站，但是，阿祥依靠自己的坚持和努力，一个人集技术、美编、销售、商务合作于一身，终于使杨凌城市通网的运营走上了正轨，杨凌城市通网这个网站的会员也日渐壮大，成为搭建杨凌当地商家和消费者之间一根纽带，阿祥也终于通过商家广告，会员收费等模式走上了盈利之路，从最初的一个月几百元，再到几千元，再到现在的一年十几万元的规模，不到两年的时间，阿祥在杨凌这个不足十万人口的小城里，闯出了属于自己的一条创业之路。

The shoe of fontal city kind the enterprise is in the majority with medium and small businesses, if where of strong brand surround loot market competes with old brand in blocking up, it is its live the problem that develops strategic place attention, the article passes an analysis to think, the shoe of fontal city kind the development that the enterprise should pay attention to a brand, will achieve the progress of the enterprise through modelling a brand.

泉州的鞋类企业以中小企业居多，如何在强势品牌的围堵中和大品牌竞争抢夺市场，是其生存发展战略所关注的新问题，本文通过分析认为，泉州的鞋类企业应注重品牌的发展，通过塑造品牌来实现企业的发展。

Have on network fractionize market without core advantage, the seek to live on path that is website future development.

在网络细分市场上有无核心优势，将是网站未来发展的求生之道。

Theory and homiletic and OK make a person bright, but has experienced reality is OK however more practically church people learns to live below market economy condition.

理论与说教可以使人聪颖，但经历过的现实却可以更实际地教会人们在市场经济条件下学会生存。

This paper therefore examines the development of "the folklore Pai-Chang of Peking opera aria in Tainan city" through literature review depth-interview oral history and participant observation The concept frame is culture organism as the vertical axle and elements of a folklore activity as the transverse axle There are several significant findings about the general picture of this subject: During the late period of Japanese colonial era Tainan local people who played Peguan music learned Peking opera aria and tried to bring Peking opera aria into the folklore Pai-Chang which was one kind performance and traditional custom of Peguan music Some people who came from other places and played Peking opera aria had also known or learned "Pai-Chang" with touching Tainan local amateurs "Pai-Chang" used to be performed by amateurs for worship of god or goddess or for seasoning and wedding celebration without rewards Amateurs volunteered to perform "Pai-Chang" only for their duty temples and fraternity of Peking opera aria The majority of the audience is people who perform or like "Pai-Chang" or who live nearby There is a fixed pattern of the performance including the repertoire and the arrangement of the band The main meaning of this performace is to pray God's blessings therefore the procedure of "Ban-Hsian" is the most essential and ahead of Peking opera aria singing With time goes by the number of the amateurs has dropped; yet the demand for the worship ceremony remains; hence some of the amateurs have been trained to become professional performers Besides although the idea and the meaning of "Pai-Chang" remains the pattern of the performance has become simplified and rigid which is because of the performers' number decreasing and market adapting Nowadays the whole ecosystem of the folklore Pai-Chang of Peking opera aria in Tainan city keep changing which is mainly influenced by the transition of the society(such as the time and space of the industrial and commercial society being compressed and most people's pursuing of specialization and utilitarianism etc ) According to the findings in this paper the phenomenon can be regarded as the subject matter both of Peking opera and folklore studies For the studies of the Taiwanese culture however the subject not only enriches the subject matters of the Taiwanese culture(signifies the localization of Peking opera and a new pattern of Taiwanese folklore) but also reflects the characters of diversification integration adaptation and compromise of Taiwanese culture which used to be influenced by different regimes and the historical contexts Facing such a multicultural context this paper thus suggests researchers should show an open-minded attitude toward the complex of the Taiwanese culture studies and then important phenomenon would not be ignored or misunderstood

代表了什麼意义？对於上述疑惑，查既有研究成果，不消没有论述者，具体提即「京调排场」现象的可说没有，基於此，有必要对台南市及其周边之民俗性京调排场，不管是语汇来由或者其现象本身，做一番研究。本研究透过文献、访谈、口述史、参与观察等方法，以文化有机体之纵的发展概念为经，以民俗表演之横切面各主客要素为纬，试图先对此文化现象调查并推论出一概貌：台南市民俗性京调排场的形成，是在京调传入台南，台南本地北管子弟改习或兼习京调后，结合北管音乐文化所固有的排场表演型态及民俗演出传统，融合而成，形成时间至迟在日治晚期。而一些不同时期的外来京调人士(如原本生长於其他地区、后移住台湾的票友，和中国大陆琴师等等)，也曾透过与当地子弟的接触，而习得或知晓「排场」语汇以及本地京调排场习俗者。此项音乐民俗表演在过往多由业余子弟於神诞或民众婚俗做寿时，对其有义务或交陪的庙宇及子弟间做酬酢性的演出，不收报酬；聆赏者多是京调同好与邻近民众，也有少数路过者；演出模式包括节目安排、乐队编制皆有一定；表演意涵上以「扮仙」祈求神明赐福人间最为重要，因此排仙必不可少，且一定先於京调演唱。随著时间推移，京调排场表演活动的各要素都有变动，惟变迁速度不一，大体而言，业余表演者锐减，人们对酬神娱神节目的需求仍在，因此一些过往的业余表演者遂逐渐转型为职业表演者。此外，虽然表演意涵不变，但在职业表演人员少、又要适应市场的情况下，表演模式亦逐渐流於简化、僵化。目前京调排场整体生态仍在转变的过程中，而这种变化应与工商社会时间空间的被压缩、事事追求专业化与尼Q化等因素有关。再者，据此概貌，在结论部分厘清其意义、定位以及其对台湾文化研究之启示。台南市及其周边之民俗性京调排场现象，可视为京剧研究与民俗研究的一环，然而对於台湾文化研究，除了其题材本身标志了京剧的本土化与台湾民俗活动之新类型，进一步扩充整体台湾文化研究的内容外，更重要的是现象背后所反映的台湾文化的多元融合与妥协适应取向。台湾的海岛地理位置与长期被不同文化背景政权所殖民的历史，其文化自然容易随社会环境改变而弹性适应变迁，呈现多元纷呈、多重覆叠的特色，因此展望未来，从事台湾文化研究应秉除单一观点，保持一定程度之开放与客观胸襟，方不忽视或误识更多重要的文化现象。

Conference and university relationships with the WAC and Mountain West to broadcast season-long schedules of live football and basketball dual market telecasts.

会议和大学与西部运动协会及山脉西部具有关系，赛季现场足球和篮球的二次市场播出

In the United States, chronic alcoholism and hepatitis C are the most common ones.

在美国，慢性酒精中毒，肝炎是最常见的。

If you have any questions, you can contact me anytime.

如果有任何问题，你可以随时联系我。