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the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.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年間91精选自拍，這個(gè)鄉(xiāng)村社區(qū)的多面向的系統(tǒng)變遷：從族群文化的角度而言女人高潮被爽到呻吟的视频，從一個(gè)以堯乎爾為絕對(duì)主體的單一族群文化社區(qū)轉(zhuǎn)變?yōu)橐粋€(gè)以堯乎爾為主體的、有漢有哪些黄色网址、藏嫩草偷拍精品偷拍视频、土、蒙古55亚洲精品、哈薩克等組成的多元族群文化社區(qū)一个人看的www在线高清图片；從語(yǔ)言文字的角度而言，從一個(gè)以堯乎爾語(yǔ)和藏文為主性爱网站流畅不卡，以漢語(yǔ)方言和漢文為輔的社區(qū)轉(zhuǎn)變?yōu)橐粋€(gè)以漢語(yǔ)方言和漢文為主久久这里都有精品，以堯乎爾語(yǔ)為輔的社區(qū)；從婚姻與繼嗣制度的角度而言天堂视频www在线，從一個(gè)雙系并行(明媒正娶婚行父系繼嗣制度A片一级黄片免费，帳房戴頭婚行母系繼嗣制度)的社區(qū)轉(zhuǎn)變?yōu)樾幸环蛞黄拗坪透赶道^嗣制度的社區(qū)；從生計(jì)方式的角度看欧美一区精品视频孕妇，從一個(gè)以畜牧業(yè)生產(chǎn)為主色色奇米，以手工編織和駝隊(duì)運(yùn)輸為輔的社區(qū)轉(zhuǎn)變?yōu)橐粋€(gè)以農(nóng)業(yè)為主，以牧業(yè)為輔的91欧美精品自拍网站、多種生計(jì)方式并存的社區(qū)色呦呦视频网站；從社會(huì)組織的形態(tài)而言，從一個(gè)傳統(tǒng)部落社會(huì)轉(zhuǎn)變?yōu)橐粋€(gè)現(xiàn)代鄉(xiāng)村社會(huì)亚州黄色网；從政治制度和社會(huì)控制的角度而言亚洲欧洲一区二区三区，從帝制王朝的部落聯(lián)盟制下頭目世襲制為主，戶(hù)族精英為輔的習(xí)俗—權(quán)威型控制方式轉(zhuǎn)變?yōu)橐粋€(gè)民族-國(guó)家中民族區(qū)域自治制度下以黨政科層制的資源—利益型控制方式又大又粗又硬黄色一级毛片；從宗教信仰的角度而言黄页网站视，從一個(gè)格魯派藏傳佛教和薩滿(mǎn)教并存，祖先崇拜之風(fēng)甚烈的社區(qū)轉(zhuǎn)變?yōu)樗聫R衰落网禁呦视频在线播放www、信仰淡化久久黄色视频0、惟祖先崇拜仍廣為流行的社區(qū)；從教育的角度而言人人操久久，從一個(gè)以地方知識(shí)教育為主的社區(qū)轉(zhuǎn)變?yōu)橐粋€(gè)以官方知識(shí)教育為主的社區(qū)97超碰色色，現(xiàn)代學(xué)校教育取代了傳統(tǒng)寺廟教育成為社區(qū)的主要教育組織形式，學(xué)校取代寺廟成為"知識(shí)—文化"傳播的中心5060一级欧美午夜，在青少年兒童的文化成長(zhǎng)過(guò)程中黄色网站毛篇，家庭教養(yǎng)扮演的中心角色，至少在鄉(xiāng)民的觀念上被學(xué)校教育替代日韩黄片儿。

Lots of measures are needed: improving education, encouraging monogamy, delaying the age of first sexual encounter, helping young women to win a greater say over their sex lives and widening access to antiretroviral drugs that lessen sufferers' infectiousness.

需要更多的其他手段：加強(qiáng)相關(guān)教育力度黄色网站啪啪，鼓勵(lì)一夫一妻制，延后初次性行為的時(shí)間亚洲高清不卡A片一区二区三区，幫助年輕女性在性生活方面爭(zhēng)取更大的決定權(quán)毛片播放网站在线免费，擴(kuò)展抗逆轉(zhuǎn)錄病毒藥物的引進(jìn)渠道3p性A片免费，以及減少病患的傳染。

Here in the 1920s and '30s, a handful of polygamous families settled astride the Utah-Arizona border after the leadership of the Mormon Church became increasingly determined to shed its polygamous past and be accepted by the American mainstream. In 1935 the church gave settlement residents an ultimatum: renounce plural marriage or be excommunicated. Practically everyone refused and was cast out of the LDS.

在1929或者1930年間日本永久网站在线观看，少數(shù)一夫多妻的家庭在摩門(mén)教的領(lǐng)導(dǎo)之下越過(guò)猶他州和亞迪桑納州的邊境www.luanlunshipin，變成了越來(lái)越能流露出一夫多妻本性的人，但同時(shí)這也被美國(guó)主流所接受在线免费黄色国产剧情网址，在1935年高清性色生活片老熟女，教堂給予定居點(diǎn)的居民最后的通牒，聲明放棄多妻的婚姻制度否則就會(huì)被逐出教會(huì)A级在线免费观看，而這幾乎每個(gè)人都拒絕又大又粗一级毛片，并且別逐出了LDS。

Reunions continue today in Texas for polygamous families and their children.

今天在一夫多妻制農(nóng)場(chǎng)的父母與他們的孩子仍在不斷團(tuán)聚真人做受免费视频一级毛片。

He said polygamy was God's will.

他說(shuō)一夫多妻是上帝的意志色色色热。

He is not unequivocal in his denial, but the purport of his language is to that effect.

尼爾人的多夫制是幾個(gè)沒(méi)有關(guān)系的人共有一妻(第146 頁(yè))。

Disavows the idea of "Mormon fundamentalists," although most Utah polygamistsidentify themselves that way.

盡管多數(shù)猶他州一夫多妻者認(rèn)同他們自己的這種做法国模大胆，其實(shí)現(xiàn)在教會(huì)一旦發(fā)現(xiàn)誰(shuí)是一夫多妻者便將其驅(qū)逐出精品福利一区二区三区，教會(huì)并不承認(rèn)摩門(mén)教的這種一夫多妻的理念。

The leader of the nation's largest polygamous group faced imminent death, the document says, without force-feeding.

文件中稱(chēng)天美爱情公寓翻拍，如果不采取強(qiáng)迫進(jìn)食的話日日艹干日，國(guó)家最大的一夫多妻制組織的領(lǐng)導(dǎo)者將面臨猝死的危險(xiǎn)。

The leader of the nation's largest polygamous group faced imminent death, the document says, without force-feeding.

如文件所述一级a爱在线视频免费观看，若再不實(shí)施強(qiáng)制進(jìn)食特黄男女交性A片激情视频三，這位全國(guó)最大的一夫多妻制組的領(lǐng)導(dǎo)人將瀕臨死亡。

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年間最近免费视频中文字幕大全，這個(gè)鄉(xiāng)村社區(qū)的多面向的系統(tǒng)變遷：從族群文化的角度而言影音资源站，從一個(gè)以堯乎爾為絕對(duì)主體的單一族群文化社區(qū)轉(zhuǎn)變?yōu)橐粋€(gè)以堯乎爾為主體的、有漢激情图片欧美性爱、藏国产迷在线、土、蒙古黃色性爱、哈薩克等組成的多元族群文化社區(qū)；從語(yǔ)言文字的角度而言MSAV欧美在线播放，從一個(gè)以堯乎爾語(yǔ)和藏文為主久久国产福利一区二区精品，以漢語(yǔ)方言和漢文為輔的社區(qū)轉(zhuǎn)變?yōu)橐粋€(gè)以漢語(yǔ)方言和漢文為主，以堯乎爾語(yǔ)為輔的社區(qū)黄色精品视频免费观看；從婚姻與繼嗣制度的角度而言国产经典在线观看亚洲AV，從一個(gè)雙系并行(明媒正娶婚行父系繼嗣制度，帳房戴頭婚行母系繼嗣制度)的社區(qū)轉(zhuǎn)變?yōu)樾幸环蛞黄拗坪透赶道^嗣制度的社區(qū)美女黄色视频污污版网站；從生計(jì)方式的角度看色综合手机在线视频区，從一個(gè)以畜牧業(yè)生產(chǎn)為主xxxxx黄片在线免费观看，以手工編織和駝隊(duì)運(yùn)輸為輔的社區(qū)轉(zhuǎn)變?yōu)橐粋€(gè)以農(nóng)業(yè)為主，以牧業(yè)為輔的亚洲永久免费视频在线、多種生計(jì)方式并存的社區(qū)亚洲天堂日韩无码；從社會(huì)組織的形態(tài)而言，從一個(gè)傳統(tǒng)部落社會(huì)轉(zhuǎn)變?yōu)橐粋€(gè)現(xiàn)代鄉(xiāng)村社會(huì)色呦呦网站在线；從政治制度和社會(huì)控制的角度而言亚洲小说区，從帝制王朝的部落聯(lián)盟制下頭目世襲制為主，戶(hù)族精英為輔的習(xí)俗—權(quán)威型控制方式轉(zhuǎn)變?yōu)橐粋€(gè)民族-國(guó)家中民族區(qū)域自治制度下以黨政科層制的資源—利益型控制方式国产黄色视频免费关看；從宗教信仰的角度而言国产高潮社区，從一個(gè)格魯派藏傳佛教和薩滿(mǎn)教并存，祖先崇拜之風(fēng)甚烈的社區(qū)轉(zhuǎn)變?yōu)樗聫R衰落AAAAA国产黄片在线播放、信仰淡化日本网站在线看、惟祖先崇拜仍廣為流行的社區(qū)；從教育的角度而言韩国乱伦A片，從一個(gè)以地方知識(shí)教育為主的社區(qū)轉(zhuǎn)變?yōu)橐粋€(gè)以官方知識(shí)教育為主的社區(qū)日韩精品观看第一页在线观看网站，現(xiàn)代學(xué)校教育取代了傳統(tǒng)寺廟教育成為社區(qū)的主要教育組織形式，學(xué)校取代寺廟成為&知識(shí)—文化&傳播的中心不卡AV免费，在青少年兒童的文化成長(zhǎng)過(guò)程中性柔术18性13处交视频，家庭教養(yǎng)扮演的中心角色，至少在鄉(xiāng)民的觀念上被學(xué)校教育替代欧美三级网址在线观看。