民族

theory of nationality development is one of the important parts of marxist nationality theory.

民族发展理论是马克思主义民族理论的重要组成部分。

And the tension between the Europeans and the Nationalists was exactly the tension between these two cultures in Russia.

俄国欧洲人和民族主义者之间的冲突实际上就是欧洲文化和民族文化之间的冲突。

First of all, it is a national question, a question of national sentiments .

这首先是个民族问题，民族的感情问题。

This article probed into the relation of the regional consciousness and action to the development of the small minorities by analyzing the function of regional consciousness and action.

本文从分析地域意识行为的功能入手，探讨小民族的地域意识行为与现实小民族发展的关系。

From eagles to lions, many countries use an animal to show its national spirit and character.

许多国家把鹰和狮子等动物奉为国家的象征，用它们来展现民族精神和民族性格。

Countries also use animals as symbols. From eagles to lions, many countries use an animal to show its national spirit and character.

许多国家把鹰和狮子等动物奉为国家的象征，用它们来展现民族精神和民族性格。

Countries also use animals as symbols,From eagels to lions,many countries use an animal to show its national spirit and character.

许多国家把鹰和狮子等动物奉为国家的象征，用它们来展现民族精神和民族性格。

In order to develop the economy of the national area,the rule of law must be set up connect with the external and the internal markets.meanwhile,the protection of the distinctive resource would support lasting economic development in the national area both in material and in culture.

民族地区经济要发展就必须以法治建设接轨国内国际市场和保护特色资源；同时通过对特色资源的保护，为民族地区经济的可持续发展，提供独具特色的物资与文化支持。

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。

As she looked at Warrington's manly face, and dark, melancholy eyes, she had settled in her mind that he must have been the victim of an unhappy attachment.

每逢看到沃林顿那刚毅的脸，那乌黑、忧郁的眼睛，她便会相信，他一定作过不幸的爱情的受害者。

Maybe they'll disappear into a pothole.

也许他们将在壶穴里消失