文化中心

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the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.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。

Rusults Individuals in individualism culture reported higher life satisfaction than those in collectivism culture,but no sigmficant differences were found on positive or negative affect; individuals in individualism culture tended to be more idiocenrism, but hose in collectivism culture tended to be more allocentrism; the congruence between individual and ecological culture led to higher SWB, but incongruence between individual and ecological culture did not decrease individuals' SWB necessarily. The oriemtations of harmony and self concern predicted SWB across different cultures.

结果 个人主义文化群的生活满意度高于集体主义文化群，但在积极情感和消极情感体验上无显著文化差异；个人主义文化群表现出更高的自我中心取向，而集体主义文化群表现出更高的他人中心取向；个体文化取向与生态文化相一致是主观幸福感的重要来源，但个体文化取向与生态文化不一致并不一定会降低个体的幸福感水平。

Friendship Bookstore in 1991 in Baoan District of Shenzhen City Shiyan town founded at the beginning of the company mainly engaged in the creation of the scope of Stationery and books are, after ten years of arduous pioneering, currently has developed into a set of procurement, wholesale, retail, distribution and services versatility in one large multi-cultural shopping mall chain, and pyroxenite, Longhua, Guanlan Komeito owns four large chain stores, sales area of over 10,000 square meters, with more than 400 employees, operating up to 10 varieties more than 10,000 kinds, also from business stationery and books to expand sports and leisure goods, musical instruments, digital electronic products and office automation equipment and other fields, is one of Shenzhen large-scale shopping mall culture.

友谊书城于1991年在深圳市宝安区石岩镇创立，创立之初公司主要经营范围是文化用品和图书，经过十多年的艰苦创业，目前已发展成为集采购、批发、零售、配送和服务于一体的多功能性大型综合连锁文化购物中心，并在石岩、龙华、观澜、公明拥有四家大型连锁分店，营业面积达到10000多平方米，拥有在职员工400多人，经营品种达10万多种，经营业务也由原来的文化用品和图书拓展至运动休闲用品、音乐器材、数码电子产品和办公自动化设备等多个领域，是目前深圳大型文化购物中心之一。

On the poetics level, using a irrational female-genesis to self-explaining; using a "body-writing" as a self-domination, making a self-realization by ways of "dark","blood","death", such as those feminine imagination; making a self-represent ion by "monologue". On cultural consciousness level, takinga self-searching on reconsidering woman's status and ending in love; taking a self-awaking by showing what a mother had "done" for daughter in order to serve and maintain man society; introducing a self-remolding through recover and rebel the man ideology; be self-awakening and oppugning the man-centre society, within its cultural "make","assimilation" to female herself.

本文从两个方面来集中分析《女人》显示出的的"女性意识"：在诗学审美形态上，以非理性的女性"创世神话"题材来解释"自我"；以"躯体写作"的方式来支配"自我"；以"黑夜"、"血"、"死亡"等"阴性意象"来认识"自我"；以"独白"的方式来表达"自我"；在文化意识形态上，以对爱情中女性地位和结局的重新思考来寻找"自我"；以"母亲"对"女儿"的"塑造"来揭示"母亲"作为男权社会的"服务者"和"维护者"形象达到警醒"自我"；对男性文化意识形态的还原和反叛来解构男性中心文化并重铸"自我"；在辨认"自我"的觉醒中将质疑引向对男性中心社会及其所预置的文化秩序和"被造"、"被同化"的女性自身。

No.2 part includes No.4 and No.5 chapter. In No.4 chapter the paper calculates centrality indexes of the tourism destinations of 13 cities along Silk Road in Gansu. In No.5 chapter the paper analyzes these indexes with Hierarchical Cluster of SPSS 13.0, and adds up ancient ruins of these regions. Abasing centrality indexes of the tourism destinations, the result of Hierarchical Cluster and the concentration ancient ruins of these regions, the paper determines that Lanzhou City and Dunhuang City are No.1 grade tourism central cities, Jiayuguan City and Tianshui City are No.2 grade tourism central cities, Hezuo City Prefecture, Zhangye City and Wuwei City are No.3 grade tourism central cities, Pingliang City, Jingchang City and Linxia City Prefecture are No.4 grade tourism central cities. No.3 part includes No.6 and No.7 chapter.

第二部分(4-5)。首先提出了旅游中心性指数概念，设置旅游中心性指标体系，计算各&节点城市&的旅游地中心性指数，并对这些指数进行聚类分析，然后统计&节点城市&丝路文化遗存旅游资源的集中度，最后采用定性和定量相结合的方法，将丝绸之路甘肃段&节点城市&的中心性指数、聚类分析的结果和丝路文化遗存旅游资源的集中度结合起来进行分析，确定出兰州市和敦煌市为一级旅游中心城市，嘉峪关市+肃州区、天水市为二级旅游中心城市，合作市、张掖市和武威市为三级旅游中心城市，平凉市、金昌市和临夏市为四级旅游中心城市。

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。

Has been completed and opening up are: Foshan liangyuan first restoration project, radio and television center, Ji Hua Yuan, golf courses, Foshan musical fountain park, theater and cultural center, Kinmen and Matsu; South China Sea in southern Taoyuan County, Xiqiao Guanyin Cultural Court, Wong Tai Sin Sacred Site Park, Once Upon a Lion Dance and Martial Arts, days Lake Park Arts Plaza, Qingyun scenic view of the tunnel; Sanshui banner head village, Forest Park, St. Kong Park, the world's largest reclining Buddha, Qianfoshan; Shunde Fu Qing Hui Garden Park expansion, Shunde Mountain Center, Baolin Si, are safe ecological park, the New World Convention and Exhibition Centre; smart "back garden" construction with beautiful scenery along the River,"three high" agricultural tourism base, forest parks, natural hunting ground the reservoir area and other tourist resorts, such as the center of Foshan, including the four cities directly under the investment giant, large, rich tourism resources of static links into a tourism area, is changing the Foshan tourist attractions are not engaging and attractive conditions of weak .

已建成并对外开放的有：佛山梁园首期修复工程，广播电视中心，季华园，高尔夫球场，佛山乐园音乐喷泉，金马剧院文化活动中心；南海南国桃园，西樵观音文化苑，黄大仙圣境园，黄飞鸿狮艺武术馆，天湖公园艺术广场，庆云洞道观景区；三水大旗头古村，森林公园的孔圣园，世界第一大卧佛，千佛山；顺德清晖园复园扩建，顺德山旅游中心，宝林寺，均安生态园，新世界会议展览中心；高明&后花园&建设中的秀丽河沿岸景观带，&三高&农业旅游基地，森林公园，天然狩猎场，水库旅游度假区等，这些以佛山为中心，包括直辖四个市，投资巨，规模大，静态旅游资源丰富的旅游景区连成一片，正在改变佛山旅游景点不耐看，吸引力不强的状况。

Sun Lin: I'm the course director of the Oriental Language and Cultural Center of the University of Minho in Portugal.

孙琳：我是葡萄牙米尼奥大学的东方语言文化中心的课程主任和汉语教师。

The pavilion will put on display the luster of Katmandu, the capital city of Nepal and an architectural, artistic and cultural center that has developed over 2,000 years.

展馆将集中展现加德满都的风光。加德满都是尼泊尔的首都，同时也是其建筑、艺术和文化中心，有2000年的悠久历史。

Vientiane is a historical city since the mid-16th century King Setthathirat thereafter moved the capital from Luang Prabang, Laos here has been a political, economic and cultural center.

万象是一座历史古城，自16世纪中叶塞塔提腊国王从琅勃拉邦迁都于此后，这里一直是老挝政治、经济和文化中心。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。