2. Gutman argues convincingly that the stability of the Black family encouraged the transmission of and so was crucial in sustaining — the Black heritage of folklore, music, and religious expression from one generation to another, a heritage that slaves were continually fashioning out of their African and American experiences.
3. Even the folk knowledge in social systems on which ordinary life is based in earning, spending, organizing, marrying, taking part in political activities, fighting and so on , is not very dissimilar from the more sophisticated images of the social system derived from the social sciences, even though it is built upon the very imperfect samples of personal experience.
4. There are several steps that can be taken, of which the chief one is to demand of all the organizations that exist with the declared objectives of safeguarding the interests of animals that they should declare clearly where they stand on violence towards people.
5. It was possible to demonstrate by other methods refined structural differences among neuron types, however, proof was lacking that the quality of the impulse or its conduction was influenced by these differences, which seemed instead to influence the developmental patterning of the neural circuits.
1、對于針對美國黑人的種族歧視,他的理論相對成立得較好,但是他將種族偏見如此定義:“在某一特定區(qū)域內(nèi)的種族競爭中被普遍接受的一個種族所受到的基于種族的負(fù)面偏見。”可以看作也包含有對象加州的中國人以及中世紀(jì)的猶太人等少數(shù)民族的敵視。
2、加特曼確鑿地說明黑人家庭的穩(wěn)定鼓勵了黑人文化遺產(chǎn)的傳遞和維護(hù),這些遺產(chǎn)包括從一代傳到另一代的民間傳說,音樂,和宗教表述,這些遺產(chǎn)使非洲和美洲的奴隸們特色顯著。
3、即使社會系統(tǒng)的民間知識中像掙錢,花費(fèi),組織,婚嫁,政治活動的參與,以及戰(zhàn)斗等等,都與從社會科學(xué)中衍生出來更加精細(xì)的社會系統(tǒng)描述相差不多,盡管它是建立在一個不太完善的個人經(jīng)驗上的模型。
4、有幾項措施可以采取,其中主要的是要所有宣布以保護(hù)動物利益為目標(biāo)的組織都明確宣布他們對于人類所受到的暴力襲擊表決堅定的立場、
5、用其他方式來展示神經(jīng)類型的細(xì)微差別也是可能的,然而,要證明脈沖質(zhì)量和傳導(dǎo)受到這些差別的影響還缺乏證據(jù),看起來這些差別影響的是神經(jīng)單元的發(fā)展形成方式。
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