查询词典 tu-whit

TU delayed not only the release fastigium of NH4+-N for about a week, but also decreased the enrichment of NO3--N and postponed the transformation time of NO3--N for about 10 days.

硫脲不仅延缓了土壤NH4+-N的释放高峰期一周，而且降低了土壤中NO3-N的富集，使NO3--N的释放高峰期向后推迟了10天。

O felice, tu anima mia oh happy, you my soul

多幸福啊。你，我的靈魂

Some have a liking for as if the butterfly, some resemble the penguin, some your however everywhere green leaf, but also some picture goldfishes, like the flying apsaras, likes the clouds, likes the pearl, that name is also rich richly in poetic and artistic flavor: The color butterfly dances in the air, the fish 跳龙门, crow Long Wo Xue, group Long Nao Hai, grass Wang Tu, gives opportune help, one road is running free, and so on, and so on.

有的看上去仿佛蝴蝶，有的酷似企鹅，有的伊然一片绿叶，还有的像金鱼，像飞天，像云朵，像珍珠，那名字也富有诗情画意：彩蝶飞舞、鱼跳龙门、乌龙卧雪、群龙闹海、绿茵王兔、雪中送炭、一路顺风，等等，等等。

Old man and old woman drive all these Tu come of matter to frighten frighten into inaction of gape.

老公公和老婆婆都被这些突来的事给吓得目瞪口呆的不知所措。

Gentian violet Tu point is to do every two days with an alcohol wipe to gentian violet, in order to avoid navel see change, with alcohol, when the water must be dry.

涂点龙胆紫，是把干的，每二天用酒精把龙胆紫擦去，以免看不到肚脐变化，用酒精时一定要把水吸干。

In addition, daily umbilical roots Tu 95 percent alcohol, this can contribute to dry off the umbilical cord, if the umbilical cord Department exudation can be coated by 2% iodine disinfection umbilical Waterloo and then returned 75 percent alcohol iodine, so as to avoid skin burns can also be coated 2% gentian violet solution, not bandaged.

此外，每天在脐根部涂95%酒精，这样可以促进脐带干燥脱落，如果脐带部有渗出物，可以涂2%碘酒消毒脐窝，然后再用75%酒精退碘，以免灼伤皮肤，也可以涂2%龙胆紫液，不用包扎。

Forse qualche giorno poi,II mondo capira che non molto puo capitar,E tu ci sei per me senti cosa dicono,But you're just there for me.

也许再过些时日，世人终将明白这是何等不寻常，人们将告诉我，你全心为我，而你就那样为我守侯）。

I love you! TU. No matter how much money, it is your hard-earned.

我爱你！恩。不管钱多少，那都是你辛苦赚来的。

He was more certain than ever now that Tu Hsin-to was nothing more than a frivolous young hedonist.

他向来以为杜新箨是不知厉害的享乐公子，现在他更加确定了。

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。

In the negative and interrogative forms, of course, this is identical to the non-emphatic forms.

。但是，在否定句或疑问句里，这种带有"do"的方法表达的效果却没有什么强调的意思。

Go down on one's knees;kneel down

屈膝跪下。。。下跪祈祷