87. The appreciation1 of traditional oral American Indian literature has been limited，hampered by poor translations and by the difficulty，even in the rare culturally sensitive and aesthetically2satisfying translation，of completely conveying the original's verse structure，tone，and syntax.对美国印第安人传统口头文学的赏析，一直被水平低劣的翻译所限制和妨碍，并且即便是那种不可多得的既体现着文化敏锐性，又在美学上让人认可的译作，也很难完全传递出原作的诗体结构、语调和句法。
88.Mores3， which embodied4 each culture's ideal principles for governing every citizen， were developed in the belief that the foundation of a community lies in the cultivation5 of inpidual powers to be placed in service to the community.
风俗习惯，体现了每一文化制约每一个公民的理想准则，它是在这种信仰中进步而来的，即一个社会的基础在于个人能力的培养，并将这类个人能力置于对社会的服务之中。
89.only in the case ofthe February Revolution do we lacka useful description of participantsthat might characterize it in the light of what social history has taught us about the process of revolutionary mobilization.
唯独在2月革命（the February Revolution）这一情形中，大家缺少一种有用的有关参加者的描述，而这一描述则大概根据社会历史有关革命动员过程所教给大家的内容来勾画出这场革命的性质。
90.Anthropologists and others are on much firmer ground when they attempt to describe thecultural norms for a small homogeneous tribe or village than when they undertake the formidable task of discovering the norms that exist in a complex modern nation state composed of many disparate groups.
当人类学家和别的人试图去描述一个小规模的同一性质（homogeneous）部落或村落的文化标按时，他们处在一种要坚实得多的基础上。相对而言，当他们着手从事如此一个艰巨的任务，即去揭示存在于一个复杂的、由很多彼此间毫无联系的群体所构成的现代单一民族的独立国家（nation-state）时，他们就拥有一个同样坚实的基础。
