1.Although Gutman admits that forced separation by sale was frequent，heshows that the slaves' preference，revealed most clearly on plantationswhere sale was infrequent，was very much for stable monogamy.
雖然古特曼承認(rèn)，由于奴隸買賣而造成的被迫離散甚為頻繁，但他還是證明，奴隸的偏愛——在那些奴隸買賣并不頻繁的種植園上被最為顯著地揭示出來——在很大程度上側(cè)重于穩(wěn)定的一夫一妻制(monogamy)。
2.Gutman argues convincingly that the stability of the Black familyencouraged the transmission of-and so was crucial in sustaining-theBlack heritage of folklore，music，and religious expression from onegeneration to another，a heritage that slaves were continuallyfashioning out of their African and American experiences.
古特曼人令人信服地論辨道，黑人家庭的穩(wěn)定有助于包括民間傳說、音樂、及宗教表達(dá)在內(nèi)的黑人文化遺產(chǎn)一代一代傳遞下去，因而在維持文化遺產(chǎn)方面也起著至關(guān)重要的作用，而對(duì)于這種文化遺產(chǎn)，黑奴們不斷地從其非洲和美洲的經(jīng)歷中予以豐富發(fā)展。
3.This preference for exogamy，Gutman suggests， may have derivedfrom West African rules governing marriage，which，though they differedfrom one tribal group to another，all involved some kind of prohibitionagainst union s with close kin.
古特曼表示，這種對(duì)于外部通婚的偏愛很有可能緣起于西部非洲制約著婚姻的規(guī)定，盡管這些規(guī)定在一個(gè)和另一個(gè)部落群體之間不盡相同，但都涉及到某種對(duì)近親聯(lián)姻(union with close kin)的禁止。
4.His thesis works relatively well when applied to discriminationagainst Blacks in the United States，but his definition of racialprejudice as “racially-based negative prejudgments against a groupgenerally accepted as a race in any given region of ethniccompetition，” can be interpreted as also including hostility towardsuch ethnic groups as the Chinese in California and the Jews in medieval Europe.
該社會(huì)學(xué)家的命題當(dāng)被應(yīng)用于針對(duì)美國黑人的歧視時(shí)，相對(duì)而言尚能適用，但他對(duì)種族偏見所下的定義——即“以種族為基礎(chǔ)的、針對(duì)某個(gè)群體的消級(jí)的先入之見，而該群體在任何特定的種族競(jìng)爭(zhēng)地區(qū)則被普遍認(rèn)作一種族”——可被理解成同樣也襄括了針對(duì)加利福尼亞州的中國人以及中世紀(jì)的猶太人這樣一些種族群體的敵視態(tài)度。
雖然古特曼承認(rèn)，由于奴隸買賣而造成的被迫離散甚為頻繁，但他還是證明，奴隸的偏愛——在那些奴隸買賣并不頻繁的種植園上被最為顯著地揭示出來——在很大程度上側(cè)重于穩(wěn)定的一夫一妻制(monogamy)。
2.Gutman argues convincingly that the stability of the Black familyencouraged the transmission of-and so was crucial in sustaining-theBlack heritage of folklore，music，and religious expression from onegeneration to another，a heritage that slaves were continuallyfashioning out of their African and American experiences.
古特曼人令人信服地論辨道，黑人家庭的穩(wěn)定有助于包括民間傳說、音樂、及宗教表達(dá)在內(nèi)的黑人文化遺產(chǎn)一代一代傳遞下去，因而在維持文化遺產(chǎn)方面也起著至關(guān)重要的作用，而對(duì)于這種文化遺產(chǎn)，黑奴們不斷地從其非洲和美洲的經(jīng)歷中予以豐富發(fā)展。
3.This preference for exogamy，Gutman suggests， may have derivedfrom West African rules governing marriage，which，though they differedfrom one tribal group to another，all involved some kind of prohibitionagainst union s with close kin.
古特曼表示，這種對(duì)于外部通婚的偏愛很有可能緣起于西部非洲制約著婚姻的規(guī)定，盡管這些規(guī)定在一個(gè)和另一個(gè)部落群體之間不盡相同，但都涉及到某種對(duì)近親聯(lián)姻(union with close kin)的禁止。
4.His thesis works relatively well when applied to discriminationagainst Blacks in the United States，but his definition of racialprejudice as “racially-based negative prejudgments against a groupgenerally accepted as a race in any given region of ethniccompetition，” can be interpreted as also including hostility towardsuch ethnic groups as the Chinese in California and the Jews in medieval Europe.
該社會(huì)學(xué)家的命題當(dāng)被應(yīng)用于針對(duì)美國黑人的歧視時(shí)，相對(duì)而言尚能適用，但他對(duì)種族偏見所下的定義——即“以種族為基礎(chǔ)的、針對(duì)某個(gè)群體的消級(jí)的先入之見，而該群體在任何特定的種族競(jìng)爭(zhēng)地區(qū)則被普遍認(rèn)作一種族”——可被理解成同樣也襄括了針對(duì)加利福尼亞州的中國人以及中世紀(jì)的猶太人這樣一些種族群體的敵視態(tài)度。