多元文化的

Yong Rub, Mongolian conductor should obtain high assessment due his demonstration on self-awareness arousal of Mongolian musical culture identity during his way on musical creation for several decade years from highness of human musical culture history. At the mean time, his way of deploitation visual field actively in multivariate cultural exchange circumstances, absorbing tastes melodize technique widely from different nationalities, praticing new cumulative artistic experience all the time, is worth to be learned by us.

从人类音乐文化历史发展规律的高度来看，蒙古族作曲家永儒布几十年的音乐创作道路所昭示的蒙古族音乐文化身份自我意识的觉醒，应当获得高度的评价；与此同时，他身处多元文化交流的大环境而主动拓宽视野，从诸多异民族文化中广泛吸纳审美理念和作曲技法，勇于实践所积累的新鲜艺术经验，又是值得吾辈学习效法的。

Under the multiform of global culture, global literature also needs to develop along the way of multiform.

在当今世界文化多元共存的格局下，文学的发展亦应以多元共存为目标。

Law culture surface layer structure, as the expression of the laws culture deep structure, under the condition of the China s accession to the WTO, especially international globalization, alters fast and changes into the trends of the modern accession and becomes an important non-slighting nacreous section of the culture in the world laws culture system.

内容摘要：法律文化的表层结构，实质上作为法律文化深层结构的法律意识形态的外在化表现形态，在中国入世的条件下，尤其是在世界经济全球化的浪潮中，迅速转型和改变，演绎成为现代化进程的趋势，成为多元并存的世界法律文化体系中不可忽视的、具有光彩的一只重要文化。

Taro New Year, rice growing agriculture vs. dry farming agriculture. In this theory, they are of equal value. Tuboi Hirofumi revised the monism theory of rice-growing of Yanagita Kunio, developed Japanese study from monism to pluralism, and provided a new methodology to Japanese folklore study.

坪井的研究修正了柳田的稻作文化一元说，把对日本文化的研究由一元论发展为多元论，为日本民俗学提示了新的方法论体系。70年代末80年代初坪井的一系列研究著述，对日本民俗学界产生了深远的影响，带动了之后旱作研究的高涨、以及从地域类型论展开的日本东西/南北的多元文化论研究，推动了日本民族基础文化的研究。

Shaanxi Normal University, Xi'an, Shaanxi 710062）Abstract: The public, utilitarianist and general nature of modern education has been characterized by assimilation of minor cultures by the mainstream cultures.

摘 要；多元文化强调文化的平等性和对异文化的尊重和交流，但现代教育发展的公共性、功利性和评价标准的统性却形成和强化了教育中强势文化对弱势文化的融合和吞并。

Only if we make a deep understanding of the dialectical relations between cultural globalization and national culture and construct mechanism for readjusting conflict of value can we absorb the scientific and rational elements of global multicultures value broad-mindedly to develop national culture, especially build new socialist culture with Chinese characteristics.

我们只有深刻把握文化全球化与本民族文化之间的辩证关系，科学地构建价值冲突的调适机制，才能以海纳百川的胸怀吸纳全球多元文化价值观中的科学合理成分，发展民族本土文化，特别是建设好有中国特色的社会主义新文化。

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。

This process also affects the evolution of historical linguistic geography in the Helong area.

如果说以上文化地理的研究体现了河陇与周边地区之间的文化的互动与交流，那么佛教地理的研究则更能看出边塞地带文化多元给异域文化在这一地域孵化、壮大与东传所带来的诸多好处。

On the poet's choice, mainly be decided by two standards, one is the popularity and influences of works; two is the meaning of the creations development that it create for the whole colony. Owing to above two standards, the writer chooses seven writers to launch the treatise, they are Jidi Maja, Jimu Langge, Luwu Laqi, Ma Deqing, Aku Wuwu , Asu Yuer, Eni-Mushashijia. In discussing the process, the writer used the nationality and Poetics of the poem as the latent clues, emphasized to inquiry into three main roads and three main realms. On the article structure, the full text mainly is divided into two parts, one is the concrete imago analysis to each poet creations, two is upon the analytical foundation the integration of the theories, with this the treatise could be united into an organic whole. In regard to the conclusion, we educe the characteristics of the colony is deep consciousness to the nation culture, also extensive exploration and attention to poetics. The blemish is the inside emotion and sensibility is similar or duplicate and that the creation pattern is narrow. The main develop threads of the colony are upon the female clan culture the diverse poem skill investigation, its nation culture value tropism present the rising spiral type of return- leave- return again.

在研究方法上，本文以意象分析法为贯穿全文的主要方法，通过对意象的具体分析来****凉山诗群的诗歌世界；在诗人的选择上以其作品的影响力及意义为标准，选择了这一诗群的七位诗人展开论述，他们分别是吉狄马加、吉木狼格、倮伍拉且、马德清、阿库乌雾、阿苏越尔、俄尼·牧莎斯加；在论述过程上，笔者以诗歌的民族性和诗性作为前后贯穿的潜在线索，着重探讨了这一诗群创作的三个主要倾向和三个主要领域，前者详论，后者略述，具体表现在对前三位诗人的论述以诗人论的形式详细展开，探讨他们所代表的凉山诗群发展过程中的三个主要创作倾向，即民族文化的深层开掘、诗艺的实验性探索和艺术哲学的尝试性建构，对后四位诗人的论述则以主题的方式展开，探讨他们所代表的凉山诗群在爱情诗、乡土诗和文化诗三个领域的探索；在文章结构上，全文主要分为两大板块，一是对各位诗人创作的具体意象分析，二是在前文分析的基础上进行理论的整合，以此将前面散珠似的论述贯穿成一个有机整体；在结论上，我们通过整合得出：1、凉山诗人群新时期以来诗歌创作的大致发展脉络：在母族文化的基质之上的多元诗艺探索，其民族文化价值取向呈现为回归—离去—再回归的螺旋式上升形态；2、新时期彝族凉山诗人群汉语诗歌创作的特点，即民族文化意识的深层自觉，对诗性的关注和探索；3、新时期彝族凉山诗人群汉语诗歌创作的缺陷，即情感意蕴的雷同和创作格局的狭小。

And to contact the Chinese old civilization to our gallery,made it to be a special one.We deeply believed that the more a cultural innovation emerged one after another,the more muti- environment and tolerate of the civilization to be needed.We encourage the art works which span the culture,language,space, gender as well,and try ours best to extend the artists who made great efforts to it.We also put focus on training chinese collectors,let more arts' fans have their own consume conception in art area.

我们深信越是文化的创新层出不穷，越是需要文化语境的多元和宽容，我们将鼓励跨越文化，语言，空间，性别等差异的艺术作品的创作，并不惜代价的在国际上推广这些为此付出努力的艺术家，我们还将在培养中国本土收藏家群体上做出自己的努力，让更多的人在文化的消费上有自己的主张。

For a big chunk of credit-card losses; the number of filings (and thus charge-off rates) would be rising again, whether

年美国个人破产法的一个改动使得破产登记急速下降，而后引起了信用卡大规模的亏损。

Eph. 4:23 And that you be renewed in the spirit of your mind

弗四23 而在你们心思的灵里得以更新