夏族 的英文怎麼說

中文拼音 [xiàzú]
夏族 英文
saisiyat people
  • 族 : 名詞1 （家族） clan 2 （古代的一種酷刑） a death penalty in ancient china imposed on an offender ...
  1. No question but her name is puissant who aventried the dear corse of our agenbuyer, healer and herd, our mighty mother and mother most venerable and bernardus saith aptly that she hath an omnipotentiam deiparae supplicem, that is to wit, an almightiness of petition because she is the second eve and she won us, saith augustine too, whereas that other, our grandam, which we are linked up with by successive anastomosis of navelcords sold us all, seed, breed and generation, for a penny pippin

    伯爾納49此言不謬矣！聖母瑪利亞擁有向天主懇求的全能之術50 。吾輩憑借連綿不絕之臍帶與之保持血緣的遠祖51 ，為了一隻便宜蘋果竟將我等子孫種族，祖祖輩輩悉數出賣，而瑪利亞作為第二個夏娃，正如奧古斯丁52所云，拯救了蕓蕓眾生。
  2. Difference of opinion with a cheyenne warrior

    那是因為和一個夏安族的勇士意見不和
  3. What will you do when the crow and cheyenne

    如果克勞族和夏安族帶著新式步槍攻打過來
  4. They ' re cheyenne. i don ' t understand why

    是夏安族人，不知道他們為什麼這么做
  5. Many white people will see the cheyenne as they really are

    很多白人會看到真實的夏安族人
  6. Even if it is a thousand miles across cheyenne,

    即使越過了夏安族
  7. Taking the irrigation with reclaimed water of dawukou forest park in ningxia as an example, through the indoor test of one - dimensional dust columniation, the regular patten of pollutant shift in soil when irrigated with reclaimed water at different infiltration condition was studied

    摘要以寧夏回族自治區大武口市森林公園利用再生水灌溉為例，通過室內一維土柱試驗模擬土壤的入滲過程，研究了不同灌溉入滲條件下污染物在土壤中的運移規律，結果表明：土壤的吸附作用是影響該地區土壤污染物遷移的主要因素。
  8. The family continued all of the church of england till about the end of charles the second ' s reign, when some of the ministers that had been ousted for their non - conformity holding conventicles in northamp - tonshire, my uncle benjamin and father josiah adhered to them, and so continued all their lives : the rest of the family remained with the episcopal church

    我們全家繼續信奉英國教直到卻爾斯二世在位之末期，當時有些因為不信國教而被斥逐的教堂理事者在諾坦成登夏非國教派的宗教會議，拜雅明和耶賽埃加入他們，繼續過著他們的一生，其餘的家族自屬于聖公會。
  9. As they fanned out, eve's descendants replaced the locals, eventually setting the entire world.

    當他們向外擴散時，這些夏娃的子孫就代替了當地的本族人，最後在整個世界上定居下來。
  10. In spite of their unitarian proclivities and their masks of conservative broadmindedness, they were two generations behind interpretative science : their mental processes were mediaeval, while their thinking on the ultimate data of existence and of the universe struck him as the same metaphysical method that was as young as the youngest race, as old as the cave - man, and older - the same that moved the first pleistocene ape - man to fear the dark ; that moved the first hasty hebrew savage to incarnate eve from adam s rib ; that moved descartes to build an idealistic system of the universe out of the projections of his own puny ego ; and that moved the famous british ecclesiastic to denounce evolution in satire so scathing as to win immediate applause and leave his name a notorious scrawl on the page of history

    盡管他們傾向于唯一神教，戴了一副具有保守開明思想的面具，實際上他們已落後于解釋世界的科學兩代之久。他們的思想還處在中世紀階段。同時，他也感到，他們看待生命和宇宙的終極事實的方法還是形而上學的，那種看法阻地球上最年輕的種族的看法一樣幼稚也跟穴居人的看法一樣古老，甚至更古老那看法使第一個更新世的猿人害怕黑暗使第一個匆促的希伯來野蠻人用亞當的肋骨造成了夏娃使笛卡爾通過反射渺小的自我建立了唯心主義的宇宙體系使那有名的英格蘭傳教士用尖刻的諷刺來譴責進化論，並立即博得了喝彩，從而在歷史的篇章里草草留下了一個臭名。
  11. By the godless cheyenne dog soldiers.

    被那些無良的夏安族走狗們
  12. By the godless cheyenne dog soldiers

    被那些無良的夏安族走狗們
  13. People think that the duanwu festival originates from the " long totem " ritual in the south of china, but the paper argues that it originally comes from the ritual of praying to the sky in the huaxia nation, and then interacted with chuyue culture in southern china and finally became longzhou festival in honor of quyuan

    摘要人們普遍認為，端午節源於南方「龍圖騰祭」儀式，但經對北方端午登山習俗的考證得出結論，它是起源於中原華夏族的祭天祈年儀式，后與南方楚越文化交融，演變為賽龍舟祭屈原的節俗。
  14. Chapter two briefly introduces the situation of using languages of saisiat and jinuo, and gives the retrospection of nationalities relationship at saisiat and jinuo through the limited historical data. chapter three completely records the traditional beliefs and sacrificial rites of all kinds, and probe into the relations between social action and community political organizations in rites. chapter four recounts the social, economic and culture influence of external religious when they diffuse in societies of saisiat and jinuo

    不可諱言，基諾族自1950年代以也經歷了社會的種種變革，傳統文化的消失或變遷早已發生，以現今社會發展的態勢來看，基諾無法避免與異民族及異文化接觸，族群疆界將更形模糊，交通、信息及產業的發展將加速基諾族的人口流動及文化流失，基諾族在未來的時空下仍然不可避免的遭遇與賽夏族類似文化特徵消失的問題。
  15. Military expedition poems in " shi jing ", a direct source of chinese frontier - fortress poems, various in form and rich in content, are a vivid expression of the military conflicts between the interior huaxia tribes and four other tribes around, as well as the living state and emotional experience among the people of all ranks in the pre - qin period when the flames of war ranges everywhere

    摘要《詩經》中的征戍詩形式多樣，內容豐富，具體形象地反映了先秦時期華夏族內部及其與「四夷」之間的軍事沖突及社會各階層民眾在烽火遍野背景下的生存狀態和情感體驗，展現出一幅幅情態各異、豐富多彩的先秦歷史社會畫卷，具有鮮明的風格特徵：雄壯激昂的英雄戰歌場面宏大，氣勢雄壯，感情激昂，有一種陽剛之美；悲慨蒼涼的徵夫心曲格調低徊哀傷，沉鬱悲壯。
  16. North di within borderies of shanxi during spring and autumn period : its china melts and influence on china clan

    春秋時期山西境內北狄的華夏化及其對華夏族的影響
  17. A nationality distinguished from other nationalities at present time must have its " culture traits and adaptable methods ( means ). choosing the saisiat in taiwan and the jinuo in yunnan as the object of study, this dissertation probes how minorities regard culture traits except language as their identity symbols, which can keep them existing when their languages are close to vanishing

    但面對長時間強勢文化的影響，以及民族不斷的遷移，多年來賽夏族以共鳴器小族寡民卻仍然能夠延續民族命脈、保存傳統文化，自有其強軔的生命力，同時賽夏族也找出在強勢文化環伺中弱勢民族的生存之道。
  18. Chapter six analyses and compares saisiat and jinuo culture changes with jinuo ' s, it also compares rites and identity with countries and national consciousness. through the comparison, the meaning of rites and identity is proposed

    第六章時輸賽夏族輿基器族文化類銀的比較及分析，亞以模式紹同及團家輿民族意默申編其意蘊。
  19. This dissertation wants to use traditional beliefs and ceremonies to illustrate that it is possible that sacrificial rites became the identity symbols when keeping language tends towards pessimism. this dissertation comprises seven chapters. chapter one explains the author ' s intention and purpose, the process and methods of date gathering and the dissertation ' s structure, and gives a review to the related theories of rites and research documents

    基諾族是迄今中國最晚認定的單一民族，其民族文化當然有其獨特之處，或許以其特殊的隔絕的地理環境與外族接觸的空間不如賽夏族復雜，對于保存自有文化佔先天的優勢，現今有關語言的保存，使用與傳習的環境，仍處于樂觀的態勢，但基諾族人口也僅二萬人左右，不論與雲南省或全國人口相比較都是居於絕對少數的地位。
  20. Chapter five discusses how saisiat and jinuo solve the problems, adapt the changes and regard traditional rites as their identity symbols in the - process of religious. the influence emerged when governmental actions intervene societies of saisiat and jinuo is also put forward

    第三章將奏夏族輿基酷的胸後仰及各鵬黝一完整敘述，亞探針傣式中的社會遇作輿村社政治粗激因的南保。
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