民族语言

The relational ethic tropism is an important character of chinese traditional culture of law.

法律像风俗、语言、习惯一样具有民族特性，是民族精神表达的一种重要形式。

As a consequence, all of these historically, culturally and linguistically affinitive subgroups in China were legally recognized as a people, who are collectively referred to as "苗族" in the Chinese language, and who are entitled to autonomy rights as one of the 55 unitary minority nationalities of the PRC.

就这样，在历史上、文化上、语言上有着共同亲缘关系的若干不同支系，终于在法律地位上被承认为一个民族，汉语统称为&苗族&，并且与中国55个统一的少数民族中的其他民族一样，享有了自治权。

If the individuals engaging in advertisement are good at combining the traditional culture Symbol and modern advertisement to exhibit ethical, civilian, agrestic, and traditional symbolization and fable on advertisement communication format and content, the designing will gain powerful pneuma supporting. At the same time, they need to hold the traditional cultural manner and put them into international universal designing language and modern designing ideas.

笔者认为，如果广告人善于将传统文化符号与现代广告设计相结合，对广告传达的形式和内容方面大胆展现民族的、民间的、乡土的、传统的各种象征与神话表述，在保持本民族传统艺术风格的同时，融入国际通用的设计语言及现代设计理念，能使设计获得强大的精神支撑。

On the basis of analysis of representation, research conditions and authors cultural background, this study selected the Arhorchin Banner of Inner Mongolia as study area and Arhorchin Mongols as research object of the study ethnic group, aimed to understand the contents, structure and value of Arhorchin Mongolian ethnobotanical knowledge.

本项研究旨在分析具有代表性、可供研究条件和研究者文化背景的基础上，选择内蒙古自治区阿鲁科尔沁旗为研究地区，对阿鲁科尔沁蒙古族为研究人群，运用随机访谈、半结构访谈、结构访谈、语言分析和植物学调查等民族植物学研究的方法，对阿鲁科尔沁蒙古民族植物学知识的内容、特征和价值进行了定性和定量的调查研究。

Alai demonstrates the vicissitude of TUSI system to readers with poetic words. Established in the profound national culture the work is full of philosophic reflecting about ethnical culture and deep expounding about religious culture. It brings forth the survival condition of every class in TUSI age and the complicated idea of religious culture of void and silent thought hiding behind the survival condition. The work is filled with deep and paradoxical ideas.

阿来以其诗一般的语言向我们展示了土司制度的变迁，作品中透发着对于民族文化的哲学思考以及对于宗教文化的深层阐释，它立足于深厚的民族文化土壤，向我们展示了土司时代各阶层人们的生存状态，以及在这种生存状态背后隐含着的复杂的空寂观念。

Years of neglect, oppression, and misrule,have been at work, to change their nature and reduce their spirit; miserable jealousies, fomented by petty Princes to whom union was destruction, and division strength, have been a canker at their root of nationality, and have barbarized their language; but the good that was in them ever, is in them yet, and a noble people may be, one day, raised up from these ashes.

多年的疏忽、迫害、失政、混乱、蹂躏，破坏了他们的本性，堕落了他们的精神。那些视统一、联合为仇雠的小公小爵，为不幸的忌恨搧火加温，再加上分裂的势力，俱都像痈毒般啃啮著他们民族的根、使他们的语言日趋下作野蛮。但是他们心中良善的本质，过去在，今天依然也在；一支高贵的民族，有一天，或将再度从这些灰烬之中重生，崛起。

The present article broaches the subject of the tree usable values of Zhuang language;the value for reference in foreign languages studies,the value for the evidence of the sourse of Zhuang nationality itself,and the value for the researches of the relations among the Han,the Zhuang,the Dai nationalities and the Thai nationality in Thailand,etc.

本文提出壮语的三方面的可利用价值：语言学习的参考价值；民族源流的左证价值；民族关系研究的价

Dunhuang populace have no longer limited to the national -- countryideology in unified dynasty time under the historical background that centralauthorities estranging from Dunhuang day by day,Guiyi Army being graduallyindependent and region religion and ethnic groups\' historical restructuring.Ethnicgroups of Dunhuang have progressively integrated into a community which was amulti-ethnic,multi-religious culture region through each other\' s marriage,language,custom belief and so on.The social groups have changed opposition eachother and sought the internal approval.

在中原王朝与敦煌地方日益疏远、归义军政权渐趋独立化、敦煌区域宗教与族群经历了历史重构的背景下，敦煌民众也不再局限于统一王朝时期的民族——国家的意识形态之中；各族群通过婚姻、语言、习俗信仰等多层面的交流与融合，已日渐聚合为一个融汇有多民族、多宗教文化的区域利益共同体，社会群体一改过去的彼此对立，努力寻求内部认同，显然是有效维护各个族群共同生存的地域利益与群体利益的必由之路。

What is more, almost every race who has been close to Han, it would have gradually lost its own language and culture in the end and have immerged in Han culture.

更重要的是，几乎所有与汉族接近的民族，最终都渐渐失去了其本民族的语言和文化，被汉文化所吸引和同化。

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。

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。