母系的 - 网络例句 - 英语人，englisher

The linear relationship between paternity index and avuncular index is exhibited.

当母亲的DNA未知时，可证明孩子的3种母系亲属的DNA在亲子鉴定中的作用是相同的，并得到计算相应父权指数的一般公式，以及检测或未检测母亲DNA时计算父权指数的一般公式，其中，对立假设既可以取"疑父是一随机男子"，也可以取"疑父是孩子的一位父系亲属"；同时还证明了叔伯系数与父权指数之间的线性关系。

This paper investigates the distinct character of HouRen Motif -- passive pursuit and feminine temperament and multi-angle analysis the cultural origin that caused this character's formation: developed farming civilization and the feminine consciousness came into being from it ; the gregarious consciousness of Confucian culture and life pursuit that people seeks value orientation in temporality world and ethics network; the passive of value evaluation of morality; the conception that doing something in accordance with denomination restricted by etiquette caused by patriarchal clan system and classification order, the conception of moral commensuration with authority.

本文首先探讨了这一母题的显著特征——"追求的被动"和"阴柔气质"，并多角度剖析了形成这一特征的文化根源：农耕文明的发达和由此而形成的浓厚的母系意识，儒家文化的乐群意识和在现世人生、在人伦网络中寻求价值归依的渴望，道德性价值评价的被动性，宗法礼教和等级秩序下人们形成的按理分行事以及渴望"德位相称"的思想。

With its unique location as the main artery for traffic and trade in southwest China from time immemorial, the south " Silk Road " and the transfer station of " Ancient Tea Horse Route " from Tibet to, Lijiang plays an important role in transmitting flows of trades from central China to southeast Asia and communications between Chinese culture and foreign culture and keeps numerous historical cultural heritages here: Lijiang Ancient City with a reputation of " Plateau Gusu " and " Eastern Venice " firstly estabilished in Nansong Dynasty, protected completely and operated energetically now with national characteristics and local characteristics; Mu ' s Residence called the " Concretionary Ancient Naxi Music ", which was Mu ' s hereditary local office in Lijiang and rebuilt as the ancient town museum in 1998; and numerous ancient temples including Wenfeng Temple, Fuguo Temple, Puji Temple and Yufeng Temple etc. combined with central Chinese culture and local national culture and influenced by Tibetan cultural characteristics; the Baisha Mural with magic Dongba culture taking Naxi ancient religion as carrier and Dongba Classics as the main record manner and reflecting the unique national cultural history of Naxi minority with the only living Dongba hieroglyph in the world and the integration of Taoism, Han Buddhism, Tibetan Buddhism and Dongba culture, which becomes the state-level key protected cultural site; and those national culture and national traditional art with abundant cultural content, including Baisha residential buildings and Shuhe residential buildings with long history and unique characteristics and Moso folklore still with matriclan characteristics at Lugu Lake bank, which compiles a colorful article for civilizations.

由于区位独特，丽江自古以来就是我国西南交通贸易大动脉南方"丝绸之路"和由西藏入境的"茶马古道"的中转站，为中原至东南亚南来北往的贸易和沟通中原文化和外来文化影响的传送发挥了重要的作用，同时也在这里留下了众多的历史文化遗存：有始建于南宋，到现今也保护完好，运转鲜活，富有民族特点和地方特色，有"高原姑苏"、"东方威尼斯"美誉的丽江古城；有原为丽江世袭土司木氏衙署、1998年重建后改为古城博物院，被称为"凝固的纳西古乐"的木府，以及可见中原文化与地方民族文化结合，并受到藏族文化特征影响的文峰寺、福国寺、普济寺、玉峰寺等众多的古建寺观；神奇的东巴文化以纳西族古老的宗教为载体，以东巴经书为主要记录方式，反映了纳西族独特的民族文化历史，世界上唯一"活着的"东巴象形文字，融道教、汉佛教、藏传佛教以及东巴文化为一体，成为研究明代艺术奇珍的国家级重点保护文物白沙壁画；历史悠久、独具特色的白沙民居建筑群、束河民居建筑群，以及泸沽湖畔仍具有母系氏族特征的摩梭风情等具有丰富文化内涵的民族文化和民族传统艺术，为人类文明史留下了灿烂的篇章。

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。

By the way of reviewing the literature, in society, we found the evolution of gender role departing from matriarchy deprived of the right of participation in women's sport. Gender stereotyping al so influenced the opportunities of participation in women's sport. Men play the leading roles in social structure and most of the sport programs ignore women's demands.

从文献探讨中得知，影响台湾女性参与运动的因素，就社会面来看，从母系社会到父系社会的性别角色演变，影响了女性参与运动的权利；对女性的性别刻板印象，也影响了女性参与运动的机会；而由男性所主导的社会结构中，有关运动的一切规划，也是以男性为主，较为忽略女性的需求。

They include the variation of the degradement velocity of different sample, the inhibition product of PCR, the amount of DNA extraction, quality of DNA and the heteroplasmy of some tissue. Correct sequencing, comparison of the result of forward and reverse primers sequencing should be done to rule out wrong signals, and prevent contamination. In addition to gene sequencing, low grade heteroplasmy could be dealt by Denaturing high performance liquid chromatography. Multiplex Ligation-dependent Probe Amplification. The analysis of mitochondrial HV Ⅰ, HV Ⅱ sequencing is able to identify the maternal sanguinity, then it could assist in the human identification. It also complements the genomic STR system in distribution of population, the origin of human, and analysis for fossil.

分析粒线体DNA时必须考虑各类检体腐败DNA降解速度之不同、PCR的抑制物质、DNA的萃取量及品质、特定组织的异质现象、萤光序列分析图及正、反向引子定序结果比对、排除杂讯干扰、防治污染等，除以基因定序外，低程度的异质现象也可用Denaturing high performance liquid chromatography、Multiplex Ligation-dependent Probe Amplification等方法分析，粒线体HV Ⅰ、HV Ⅱ碱基序列的分析可鉴别一个人的母系血缘关系、辅助人类身分鉴定，对於族群分布、人类起源探讨、远古检体的分析可作为辅助STR系统的利器。

"Apraclonidine, a selective alpha-2-agonist, was developed to lower intraocular pressure and minimize the systemic side effects associated with the use of its parent drug, clonidine," write Patrick Watts, MBBS, MS, from the University Hospital of Wales in Cardiff, United Kingdom, and colleagues."An investigation of the site of action of apraclonidine incidentally uncovered a reversal of anisocoria in patients with absent sympathetic innervation of one pupil due to its alpha-1-effect on a pupil with denervation supersensitivity.... The easy availability of apraclonidine, its mild alpha-1-agonist activity, and its hitherto benign safety profile has encouraged its use as a first-line drug in the diagnosis of oculosympathetic paralysis."

英国加地夫市威尔斯大学附设医院的外科学硕士Patrick Watts及研究同仁指出，Apraclonidine是一种选择性的α-2-拮抗剂，是用来降低眼内压，并减少其母系药物降保适使用上的相关全身性副作用；在一项针对apraclonidine作用位置的研究中，因其单侧瞳孔神经切除之α-1-效应，而附带提出单侧瞳孔无交感神经支配患者之瞳孔大小不等为可逆转，apraclonidine之高可利用率，其轻微的α-1-拮抗活性，以及迄今良好的用药安全档案，更强化其作为视交感神经瘫痪诊断第一线药物的使用率。

Japonicus used in this experimentation is matemal inheritance.5 Sequence analysis of mitochondrial 16S rRNA and COI gene and molecular phylogeny of four species of sea cucumber500 bp 16S rRNA and 540 bp COI fragment were obtained by PCR method from mitochondrial DNA of four species of sea cucumber, Apostichopus japonicus, Holothuria fuscogilva, Cucumaria frondosa and Mensamaria intercedens. Variable sites, nucleotide diversity, average number of nucleotide differences and average number of nucleotide substitutions per site were calculated to analyze sequence difference, and phylogenetic trees were constructed by the NJ and ME method.

结果显示在来自这5组家系的100个后代中仅检测到母本的单倍型，刺参的线粒体遗传模式表现为典型的母系遗传。5 4种海参16S rRNA和COI基因片段序列比较及系统学研究采用PCR技术对山东荣成、长岛、俄罗斯和日本的刺参，黄乳海参，北大西洋瓜参，二色桌片参的16S rRNA和COI基因片段进行了扩增和测序，分别得到了长度约为500 bp和540 bp的片段。

In consideration of previous results from nuclear gene research, it is likely that matrilineal landscapes of both Hakka and Chaoshanese have largely been shaped by the local people during their migration southward and/or later colonization in southern China, and factors such as cultural assimilation, patrilocality, and even sex-bias in the immigrants might have played important roles during the process.

考虑到之前的核基因的研究成果，可以认为客家人和潮汕人的母系主要来自原南方原住民。在他们迁徙到南方或者征服南方的过程中，文化上的同化，从父居的社会结构以及移民中的性别差异对现在的遗传结构起到了关键的作用。

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。