宗族的

Peasant s had more clan and localist ideology than consciousness of class and revolution. Localism and clannishness infiltrated t he grass - root organizations of t he Party.

农民的宗族地缘观念浓于阶级和革命意识，地方主义和宗族性渗透于基层党组织中。

Suppose that "governmental powers—local elite—clanship organizations" is the reasonable tool, with which the patterns evolution of china xiang area governance can be explained. That means, there are three authoritative systems: governmental powers.local elite.and clanship organizations.

假设"官府治权——地方精英——宗族组织"框架是解释中国乡域治理格局演变的合理工具，即认为在中国传统乡域治理结构中，存在三套权威系统：官府治权，地方精英和宗族组织。

So he have to deal with them .As a clan head, though live in times of revolting system of enfeoffment ,he still take on full of spirit value.

虽然到了反封建的历史时代，但白嘉轩作为一个封建宗族的族长，他身上的许多东西仍然呈现出充分的精神价值，这不能不引起我们的思考。

The objective of this dissertation is to make a sketch of situation of filial duty and its dissemination in Han Dynasties.

一：汉代平民宗族研究。孝是宗族与家庭内部最重要的伦理规范，也是宗族得以发展的重要推动力。

And we argue that, if the research is to be deepen in further steps and breakthroughs are to be achieved, something must be done: to reject the noble-like thinking characterized by the sense of ego-superiority of self-culture; to get the better of the thinking habit such as the argument of feudal-clan, the argument of backward politic ideology of the peasantry;to relate rural clans to the peasantry, their subject of benefits instead of splitting them, and regard the multi-choices of ways of the existence and social benefits of rural society as well as urban society, thus to overcome the static vision on looking at the rural clan.

农村改革兴起后，农村宗族组织及其活动在中国商品经济最为活跃的东南地区的普遍复兴，给了这一思维定势以强烈的冲击，进而引起学者们对这一问题的重新认识和反思；进入80年代末期以后，随着村民自治建设的不断推进，作为一种农村社会群体形式的宗族组织自然又与村民自治自觉不自觉地缠绕在一起，如何评价宗族在村民自治进程中的角色和影响便成为一个更具有现实性意义的话题。

The musical sensibility is apparent in the recurrence of certain locations, sounds, and camera setups; in the lightning-quick shot of the collapse of a tent, effected by Norbu's accomplice in the first horse theft that we see; in a remarkable sequence devoted to Norbu's extended praying and prostrations, which hypnotically combines camera movements and superimpositions with a use of other human figures that ambiguously alters our sense of his isolation; in the slow drip of water from melting snow that Norbu catches in a jug to bring to his ailing child; in the intricately structured sequence showing the clan's westward migration, as fine a piece of epic poetry as some of the grander collective movements in Ford; and above all, in the depictions of the Buddhist ceremonies and rituals, which are themselves patterned like musical structures.

在再现某些地点、声音和摄影机设置时，音乐感是显而易见的。快如闪电地拍摄一个帐篷的倒塌，这是我们所见 Norbu 参与到第一次盗马时所弄倒的； Norbu 长时间的祈祷和不断俯卧拜倒成就了一个标志性的场景，用了其他几个人物形象恍如催眠式地将摄影机运动和叠印一起使用，就这样含糊地改变了我们对他孤立的感受；Norbu用水壶接住融化的雪缓慢滴落下来的水，这是要带回去给他生病的小孩；复杂结构的场景展现了宗族的西迁，总之，佛教庆典和仪式的描写，其本身形式就很像音乐结构。

The Relation between the Development of Patriarchalism of Powerful Clans and the Development of Social Structure of Han Dynasty The reviving and rebuilding of clans power in West and East Han dynasties was determined by the bureaucracy and patriarchalism of powerful clan.

每一个这样的宗族集团内部又往往表现出一种较强的宗族武装色彩，实施武装自保或以宗族武装加入到汉代末年的地方割据的武装斗争之中，成为汉末武装割据的社会基础。

In a word, powerful clan in West and East Han dynasties built and kept clan power, completed step by step the transition from civil society to clan society through the development of powerful clan, especially the patriarchalism of powerful clan, thus forming the foundation of Shi Zu society of Wei and Jindynasties.

第三章 豪族的宗族化进程与汉代社会结构的演变两汉是宗族势力的复苏和重建，在一定程度上取决于豪族势力通过政治联结，逐步控制汉代政治的运行，出现&累世公卿&的名门望族，即豪族的官僚和宗族化来实现的。

Living in isolation with his wife Dolma and his little boy Tashi, he periodically returns to the tribe's temple to pray, and appears to be genuinely remorseful about his crime, particularly after his son dies.

他孤独地与妻子Dolma 和他年幼的儿子 Tashi 住在一起，定期会回到宗族的寺庙去祈祷，似乎是在虔诚地为自己的罪孽悔过，特别是在他的儿子死后。

From 1949 on, Quemoy became the battlefront between the warring Nationalists and Communists as well as the frontline between Cold War nations. Under military rule, social and thought control suppressed the community power of traditional clans and severed their connection with fellow countrymen living abroad.

1949年以降，金门成为国共军事对峙与世界冷战冲突的前线，军事统治下的社会控制及身心教化，压抑了原来传统宗族的社会力量，切断了与海外侨居地的密切联系，直到1992年解除战地政务为止，长达四十三年。

Lugalbanda was a god and shepherd king of Uruk where he was worshipped for over a thousand years.

Lugalbanda 是神和被崇拜了一千年多 Uruk古埃及喜克索王朝国王。

I am coming just now,' and went on perfuming himself with Hunut, then he came and sat.

我来只是现在，'歼灭战perfuming自己与胡努特，那麼，他来到和SAT 。