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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the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.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"scholars"of"poor scholars"in the Northern and Southern Dynasties is genetic ,it means the hereditary scholar class,but it means someone who can read in Tang Dynasty .

至于"寒士"中所谓"士"在南北朝时期是狭义的,是指士族,而在唐代则是广义的"士",是指的读书人。

The Northern Sui and Tang Dynasty being in the Middle Time of the history, it is the transition phase by the powerful family politics to the bureaucrat politics in our country ancient history, and the outstanding feature of the transition Process, namely this length other disappears between the imperial authority and the hereditary scholar class' privilege.

处于中国中世纪的北朝隋唐时期,是我国古代史上由门阀政治向官僚政治的转变阶段,而这一转变过程的显著特点,即皇权与士族特权之间的此长彼消。

According to numerical statement about"poor scholars"in Tang Dynasty, the general"poor scholars"were more than the hereditary scholar class, The cultural disparity desalinated between the hereditary scholar class and scholar-bureaucrats.But the hereditary scholar clas had certain superiority after all,which causing the superiority of the hereditary scholar class in jinshi, the general"poor scholars"enterd the official career through the other ways.

从对两唐书中情况的统计来看,唐代一般寒士在人数上是超过士族寒士的,庶族在文化上的进步,士庶之间的文化差距已经淡化了,但是士族毕竟有着一定的优势,这导致了士族寒士在进士科中的优势,而一般寒士则更多的通过其他科目来进入仕途。

Legal control was one of the most important means to deal with heresy crimes in Ming dynasty.

法律控制是明代打击邪教犯罪的重要手段之一。

But in Tang, Song, Ming and Qing dynasty, daughters can inherit 'marriage portion' and family estate according to the common law and customs, which indicates that there is conflict between the traditional and the common on women's estate heritance.

但是,唐、宋以及明清的法律以及法律习惯上女儿是可以继承一定的"嫁妆"和财产的。反映出传统法律在女性的财产继承上,法律原理与制定法及法律习惯存在着冲突。

In this thesis, we mainly talk about the problem of Hermeneutic in Literati's Note of Song dynasty.

本文主要讨论宋代笔记中所记载的训诂学问题。

Chapter One: Tang Dynasty was the heyday of the Chinese feudal society.

第一章主要讲述白居易生活朝代的佛教背景对其信仰形成的影响。

In the course of cultivation shift, women developed the quite mature system of mono-sexual cultivation in the Tang dynasty while women retreated from social work or work of the Daoist hierophant.

女性在退出双修的同时,也退出了原本就分量有限的社会与宗教中的组织或领导工作。

When the Tang Dynasty, it became a hillock.

到 唐朝时,这里又变成了一片岗地。

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推荐网络例句

He is the most remarkable man that I have ever known.

他是我知道的人中最值得注意的人。

Increased appearance of lymphocele was noticed in patients with diabetic nephropathy, congenital malformations of the urinary tract, and inflammatory diseases, including glomerulopathy and extraglomerular ones, after high-voltage radiotherapy and after removal of the renal graft.

经过高压放射疗法和切除移植肾后,在糖尿病肾病患者、泌尿系统先天性畸形患者和炎症患者身上发现淋巴囊肿有所增加,包括肾小球病和球外疾病等。

Pagans and partygoers greeted the summer solstice at the ancient stone circle of Stonehenge.

异教徒和社交聚会常客在史前巨石柱的古老的石圈附近庆祝夏至。