| Pages in topic: < [1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27] > | Off topic: 对人生与社会的思考 Thread poster: chance (X)
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Wenjer Leuschel (X) 
Taiwan
Local time: 09:41
English to Chinese
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| 这是一个相当令人伤心的问题 | Mar 29, 2008 |
当初我开了“市场观察”，为的是业务意见的交换，但到后来不过成为我的独角戏，甚至在去年为了0.06美元与0.25美元之间的差距，给我惹了个大麻烦。这么一来，谁还有兴趣谈业务？
人人各有本领，人人各有市场价值，借用某某人的言语说，“大路朝天开”，业务还有什么好谈的？0.035的差事，我还不是照样也要干？拿到较好价钱的项目，在这里的同事间找到似乎�... See more 当初我开了“市场观察”，为的是业务意见的交换，但到后来不过成为我的独角戏，甚至在去年为了0.06美元与0.25美元之间的差距，给我惹了个大麻烦。这么一来，谁还有兴趣谈业务？
人人各有本领，人人各有市场价值，借用某某人的言语说，“大路朝天开”，业务还有什么好谈的？0.035的差事，我还不是照样也要干？拿到较好价钱的项目，在这里的同事间找到似乎恰当的人选，分出去请他们帮忙，最终还不是要自己掌控质量？那么，没有一个合理的差价，还有人会去抓自己没有时间完全处理而需要请人帮忙的项目吗？
可想而知，这就是我不再寻求协作者的最大原因，尽量只承接自己能处理的业务。许多我没有时间处理或没有兴趣的项目，现在也不会向客户随便推荐别人，因为确实来了不少新人，但多是闷声不吭的同事，谁晓得他们的专业特长和文字功力如何？推荐给客户惹麻烦吗？
以往那种“我为人人，人人为我”的气氛早已不复存在。我的市场观察也只适合我自己，还写些什么才会有意义？关于拓展业务，该说的全都说过了。同样的问题回答过不知几百遍，到头来还只是个人的经验，不要被质疑有误导的嫌疑已经不错了。我想，去年我遭遇到的那个事件可能是个指标性的转捩点吧？从那之后就人人自求多福了。
chance wrote:
3-4年前或更早，我们来这里谈业务问题，基本是大家都积极参加，有点“我为人人，人人为我”的气氛。近一两年来，我观察到一些大陆新会员来这里只提问题，从来没想到过也可以帮助别人。所以在讨论业务问题时，除了你和其他少数几位坚持回答的人，几乎没有其他人参与，让我联想到大陆风气。
我在这里时间长了，我们那时的同事很多都不再来。这里提的有些问题对我来说都不知重复多少遍了，加上现在提问的多是大陆新来人的问题，我所知道的那些不是过时了，就是不适用，也不愿意再废话。
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| | | | lbone
China
Local time: 09:41
English to Chinese
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| give and take的条件 | Mar 29, 2008 |
give and take是有条件的，就是反馈要对得起付出。在一个小系统或在一个封闭系统里是有效的，如果系统变成了一个开放的大系统，这一条就失效了。
如果希望继续，可以自己订做（或别人订做，自己参加）一个小系统或一个封闭系统。
[Edited at 2008-03-29 16:38]
| | | | chance (X)
French to Chinese
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TOPIC STARTER | 如果都是斤斤计较，那谁先走第一步？ | Mar 29, 2008 |
不过我已经对这些问题不感兴趣，让那些会算计的人去算计吧，看还有谁愿意帮忙。
lbone wrote:
give and take是有条件的，就是反馈要对得起付出。在一个小系统或在一个封闭系统里是有效的，如果系统变成了一个开放的大系统，这一条就失效了。
如果希望继续，可以自己订做（或别人订做，自己的参加）一个小系统，或一个封闭系统。
| | | | wherestip
United States
Local time: 20:41
Chinese to English
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同意. 确实感到有时是一边倒
[Edited at 2008-03-29 17:09]
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wherestip
United States
Local time: 20:41
Chinese to English
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| wherestip
United States
Local time: 20:41
Chinese to English
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lai an wrote:
Hi Steve
Did you know that the Mongolians venerate Genghis Khan?
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and did you know about the Yellow Emperor Park, near Zhengzhou?
Lesley,
Sorry I missed this post of yours.
I'm not much of a history buff, but I do know that Genghis Khan all along has been revered by the Mongolian people, and also by the Chinese. It's extraordinary what he achieved in his lifetime.
http://en.wikipedia.org/wiki/Genghis_Khan
黄帝 must have been what - thousands of years B.C.? I heard there's been a lot of effort and resources put into building temples, statues, parks, and the like to commemorate these ancient figures, and probably also to promote tourism.
[Edited at 2008-03-29 17:35]
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Kevin Yang
Local time: 18:41
Member (2003)
English to Chinese
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| 政治讨论必须休矣！(No more political discussions!) | Mar 29, 2008 |
政治讨论必须休矣！(No more political discussions!)
大家好！
你们的政治讨论可以休矣！不要继续进行无视论坛规则的活动。你们的讨论已经从翻译需要的客观了解和认知变成了真理和事实掌握在谁的手里的讨论。西藏问题是一个复杂的问题，翻译需要对它有一个客观的认识，但是凭借一些报道，以点盖面，就下结论，是不负责任的做学问的做法。
翻译的职责是担当中立的翻译，不要充当什么业余政客，还把这个翻译工作园地当作宣传自己政治见解和理念的讲坛。如果非要喋喋不休地宣传自己的政治理念和见解，最好还是搬到自己的Blog上去吧。
我希望在此论坛看到更多与提高翻译技巧和翻译质量相关的讨论。
Kevin
[修改时间: 2008-03-29 16:16]
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[/quote]
鄂伦春是我国的一个少数民族,据一九五七年统计,只有二千四百余人,居住在黑龙江省北部森林茂密,物产丰富的兴安岭上."鄂伦春"是他们本民族的自称,意思是"山岭上的人".
解放前,鄂伦春人民保持着浓厚的原始公社制度的残余,过着落后,艰苦的生活.他们以狩猎为生,猎民们每三,四家至十家组成一个生活单位.每次出猎,有年老而富有经验的猎人称为"塔坦�... See more [/quote]
鄂伦春是我国的一个少数民族,据一九五七年统计,只有二千四百余人,居住在黑龙江省北部森林茂密,物产丰富的兴安岭上."鄂伦春"是他们本民族的自称,意思是"山岭上的人".
解放前,鄂伦春人民保持着浓厚的原始公社制度的残余,过着落后,艰苦的生活.他们以狩猎为生,猎民们每三,四家至十家组成一个生活单位.每次出猎,有年老而富有经验的猎人称为"塔坦达"的带领.猎获归来,有"塔坦达"把猎物平均分给每一个猎户.微薄的收入使鄂伦春人民的生活非常低下.他们吃的是兽肉,穿的是兽皮,,用的是桦树皮的东西.他们把树干搭成圆椎形的架子,上面覆盖桦树皮和兽皮便成了住所.他们没有文字,靠刻木,结绳记事;没有医疗设施,生病只有等死,死后架在树叉上风葬.
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在我国五十几个少数民族中,象鄂伦春这样的民族不止一个.例如,云南省的佤族,独龙族,景颇族,基诺族,傈僳族,怒族,布朗族,崩龙族等等,解放前都程度不同地带有原始社会的残余.独龙族采用的是刀耕火种的耕作方法;景颇族除耕种外还以采集野果为生;傈僳族,怒族还采用"脚搓脱粒"的笨拙方法.苦聪人以狩猎和采集为生,每年随季节在深山野林中迁徙;他们把猎物放在路边,换取过路的其他民族的生产和生活用品,而本人却躲起来,进行不见面的交换;他们的儿童不穿衣服,成人只用芭蕉叶,棕树皮和破布遮身.
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新中国成立后,落后的原始制度,残酷的奴隶制度,黑暗的封建制度,都被社会主义制度代替了,各少数民族摆脱的剥削,成了新社会的主人.这是一个天翻地覆的巨变.今天,他们正在为进一步摆脱贫穷和落后,前进在社会主义大道上.
王永宽,等,"祖国",中国青年出版社,北京,1983 [/quote]
Here is the rest of the translation:
Before Liberation, the Oroqen retained strong vestiges of primitive social structure and a life which was exceedingly backward and difficult. They relied on hunting for their livelihood, and every three or four or up to ten hunting families would make up one production unit. Every time they went out to hunt, they were led by an old and experienced hunter called a "Tatanda". When they came back with their bag, the "Tatanda" would share it out between the hunting families. Their meagre income meant the Oroqen people's life was of a very low level. They ate wild animal meat and wore wild animal skins, and their utensils were made of birch bark. They made conical frames from tree trunks, and with birch bark and animal skins spread over the top, this was their home. They had no script, and relied on tree carving and knot tying to record events; they had no medical facilities, so if they fell ill they could but wait for death to come, and after death be put up in the fork of a tree for wind burial.
For a number of years, China's reactionary rulers and foreign invaders spread their tentacles out towards the Oroqen and exploited and oppressed them. In the Qing Kangxi years, the Oroqen were organised into the Buteha Banner, one of the "Eight Banners" , and had to serve in the army and pay tribute in marten furs to the rulers. Merchants greedy for money exchanged cheap production and consumer items for the Oroqen's valuable furs and medicinal herbs. The Japanese invaders even more openly declared that they would not let the Oroqen develop economically or culturally and that they would have to remain in their primitive way of life. They drove the Oroqen people deep into the mountains and had them under centralised control , even inhumanly carrying out experiments with microorganisms on the Oroqen children. The Oroqen rose up in resistance many times, yearning to live as really free and happy people.
The birth of New China meant that the Oroqen, who had been called "savages" in the past, leapt several eras at one bound, missing out several societal stages, and entering into socialist society. The Party and the People's Government were particularly solicitous towards the Oroqen, giving them rice, cloth, oil and salt as relief supplies for their daily lives, and firearms and ammunition to help them to return to their production activities. On 1 October 1951, the Oroqen Autonomous Banner was established, and the Oroqen achieved the right to be the masters of their own destiny. This right is protected by the state constitution. They have cadres from their own nationality, and take responsibility for leadership at all levels of the Peoples' Government. In order to extend economic reproduction , they have ceased their nomadic hunting life, transient and wandering in all directions, and have settled in the Xing'anling mountains, surrounded by mountains and rivers. They have achieved the collectivisation of hunting production, started up agricultural production, developed various capital construction works and many types of economy. They have set up small-scale factories and opened schools and hospitals. Nowadays, life has greatly improved. They are able to live in new homes, to use electric lighting, and to wear beautiful minority clothing, … children of school age all go to school, and quite a few young people also undertake university and college studies. They also have teachers, doctors and tractor drivers of their own nationality. ▲ Collapse
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