术语“穆斯林”的详细信息

英译术语:

Moslem

汉语语境:

《穆斯林的葬礼》展现了回族在伊斯兰文化、华夏文化和西方文化碰撞与融合过程中民族文化人格的演变。以梁亦清为代表的穆斯林传统文化人格，梁君璧、韩子奇为代表的文化混血人格，梁冰玉、韩新月为代表的现代文化人格等三种不同文化人格共同展现了回族的心灵史。《穆斯林的葬礼》以书写民族心灵史的方式构建了中国形象，展现了一个古老民族行走在从传统文明向现代文明转变道路上的艰辛及民族精神，是一部致力于挖掘回族文化心理的史诗性著作，为我们思考民族性与世界性的关系提供了新的角度。

英语语境:

“The Moslem Funeral ” shows the evolution of Muslim's cultural nationality in collision and fusion process of Islamic culture, Chinese culture and western culture． Although in different forms of cultural personality, Muslim traditional cultural personality represented by LIANG Yi-qing, mixed cultural personality represented by LIANG Jun-bi and HAN Zi-qi, as well as modern cultural personality represented by LIANG Bingyu and HAN Xin-yue, show the history of soul of Muslim． “The Moslem Funeral ” shapes Chinese image by thewriting style of history of Muslim, shows hardship and spirit of nationality of an old nation in the transformationfrom traditional culture to modern culture． It is an epic masterpiece that is commitment to excavate the culturalpsychology of Hui nationality, and it provides a new perspective for us to reflect the relationship between thenational and the world．

英译术语:

Muslim

汉语语境:

伊斯兰认同是穆斯林民族意识形成的必要条件,但不是充分条件。“穆斯林民族“观念是特定历史环境的产物,它在南亚起初是穆斯林精英阶层的认知,通过自上而下的动员,进而普及成为共同体的认同。从赛义德爵士的“穆斯林民族“概念到表现为巴基斯坦运动的领土民族主义,是地区和国际政治环境、英国殖民政策、穆斯林与印度教徒之间的关系、全印穆斯林联盟与国大党互动等诸多因素综合作用的结果。因此,穆斯林民族主义既是一种先验的感情和信念,也是政治经验的产物;同时,次大陆穆斯林不是整齐划一的同质体,毛杜迪等著名的伊斯兰学者及一些穆斯林宗教政治组织反对穆斯林民族主义的主张。

英语语境:

The Islamic identity is the essential condition, though not the sufficient one, for the formation of M uslim nationalism. The idea o f Muslim ! is the outcome of specific historical circumstances, which originated from the cognition of the elite Muslims in South Asia, and evelved into the identity of the Muslim community by way of the top
down mobilization. The changing concept from Sir Edward Said' s Muslim to the territorial nationalism exhibited in the Pakistan Movemen, t is the result of the combined factors of regional and in ternational political circumstances, British colonial policies, relations between Muslims and Hindus, and interactions between All India Muslim League and Indian National Congress. Therefore, Muslim nationalism is not only a transcendental feeling and belief but also an outcome of political experience. Moreover, the Muslims in the subcon tinent are not a un ified hom ogenous body, famous Islamic scholars such as Sayyid A bu lA' la Maudud , i and some Islamic political groups are opposed to M uslim nationalism.