ne pas appartenir – English Translation – Keybot Dictionary

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  users.skynet.be  

Show textShow cached sourceOpen source URL	Par ailleurs, dans la tradition hindoue, le noir est aussi la couleur de la classe inférieure (distincte de la caste inférieure). Il y a en effet deux façons de ne pas appartenir à une classe (“varna” qui signifie aussi couleur):
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine users.skynet.be as primary domain	Moreover, in Hindu tradition, black is also the colour of the lower class (distinct from the lower caste). Indeed, there are two ways not to belong to a class (“varna”, which means colour as well):

  www.niche-beauty.com  

Show textShow cached sourceOpen source URL	4.2 Il est interdit à l‘Usager d‘insérer des données qui ne soient pas véridiques en tout ou partie ; l‘état civil et l‘adresse e-mail communiqués doivent, par conséquent, être personnels et exacts, et ne pas appartenir à des tierces personnes et/ou être inventés.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine misssixty.com as primary domain	4.2 The User is forbidden from entering data that is not true, in whole or in part; personal data and the email disclosed must, therefore, be personal and real and not belong to third parties and/or be made up.

  4 Hits parl.gc.ca  

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Toujours en ce qui concerne la comparaison et la définition des rôles de l'ombudsman des anciens combattants et de l'ombudsman de la défense, il semble clair qu'il y a un fossé, lorsqu'un soldat ou un ancien combattant doit déposer une plainte devant l'ombudsman de la défense à moins d'avoir présenté une demande pour devenir client d'Anciens Combattants Canada. Envisagez-vous des situations où un ancien combattant pourrait ne pas appartenir à cette catégorie, tout en devant être en mesure de déposer une plainte devant vous?

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Following the same vein of comparing the roles and defining the boundaries of the veterans ombudsman relative to the defence ombudsman, there seems to be a definite divide when a soldier or veteran must take his complaint to the defence ombudsman unless he or she has filed an application to become a client of Veterans Affairs. Do you foresee any circumstances where veterans don't fall in that category but they ought to be able to file a complaint with you? Have you had a chance to give that some thought?

  v12.auto123.com  

Show textShow cached sourceOpen source URL	Cependant, en sachant que la marque anglaise est la seule à ne pas appartenir à un grand groupe automobile et que la Scion iQ a été utilisée comme base pour la Cygnet (petite citadine de luxe), la rumeur semble avoir du sens.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine v12.auto123.com as primary domain	One may ask who is right in this story, as a Investment Dar spokesman and a Aston Martin communications director of Aston Martin have denied the reports. However, knowing that the British brand is the only one not belonging to a large automotive gorup and that the Scion iQ has been used as the base for the Cygnet small city luxury city car, the rumor seems to make sense.

  www.fmc-gac.com  

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Facebook peut intervenir à n'importe quel moment et supprimer un profil soupçonné de ne pas appartenir à une personne, c'est pourquoi vous devriez créer un profil pour vous-même et non pour votre exploitation agricole.

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A profile is what you create when you first sign up for Facebook. It represents a person. In fact, it must represent a person. Facebook can come along at anytime and shut a profile down if they do not believe it to be a person. This is why you don’t want to create a profile for your farm, but instead only for yourself. I’ve seen it happen where just as a business becomes successful, Facebook wipes it out because it wasn’t created properly.

  www.hc-sc.gc.ca  

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Chaque participant convient que les renseignements échangés entre eux peuvent parfois être confidentiels et ne pas appartenir au domaine public dans le pays du participant qui les transmet. Les participants se feront part réciproquement de la confidentialité des renseignements au moment de l'échange.

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Each Participant understands that information exchanged between them may include confidential information that is not in the public domain in the country of the Participant providing the information. Participants will advise one another of the confidential status of the information at the time it is shared. As such, each Participant understands this information will be shared in confidence, and will be shared in accordance with the laws as well as the policies and procedures permitted by those laws applicable to the respective Participant. Each Participant will make every reasonable effort to prevent:

  2 Hits www.biographi.ca  

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Parmi les présidents de l’Assemblée du Nouveau-Brunswick, les frères Simonds furent les premiers à ne pas appartenir au cercle des fonctionnaires loyalistes. Ils avaient de profondes racines dans le monde des affaires, mais par leur mariage et ceux de leurs sœurs ils finirent par avoir de nombreuses relations au sein de l’élite.

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The Simonds brothers were the first speakers of the New Brunswick assembly to come from outside the circle of loyalist office holders. Their roots were firmly in business, though through their marriages and those of their sisters they came to have many connections with the social élite. Family background, personal interest, and wealth all contributed to their rise to positions of leadership. They seem always to have acted together in political matters, so that although Richard’s career was in itself notable, in many ways it appears to be only a prelude to that of his elder brother, who was able to continue what they had started together.

  www.farmcentre.com  

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Facebook peut intervenir à n'importe quel moment et supprimer un profil soupçonné de ne pas appartenir à une personne, c'est pourquoi vous devriez créer un profil pour vous-même et non pour votre exploitation agricole.

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A profile is what you create when you first sign up for Facebook. It represents a person. In fact, it must represent a person. Facebook can come along at anytime and shut a profile down if they do not believe it to be a person. This is why you don’t want to create a profile for your farm, but instead only for yourself. I’ve seen it happen where just as a business becomes successful, Facebook wipes it out because it wasn’t created properly.

  hc-sc.gc.ca  

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Chaque participant convient que les renseignements échangés entre eux peuvent parfois être confidentiels et ne pas appartenir au domaine public dans le pays du participant qui les transmet. Les participants se feront part réciproquement de la confidentialité des renseignements au moment de l'échange.

Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine hc-sc.gc.ca as primary domain

Each Participant understands that information exchanged between them may include confidential information that is not in the public domain in the country of the Participant providing the information. Participants will advise one another of the confidential status of the information at the time it is shared. As such, each Participant understands this information will be shared in confidence, and will be shared in accordance with the laws as well as the policies and procedures permitted by those laws applicable to the respective Participant. Each Participant will make every reasonable effort to prevent:

  www.festival-entrevues.com  

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Le trouble identitaire des personnages a bien plus avoir avec leur sentiment de ne pas appartenir à leur famille qu’avec leur difficulté à vivre à l’intérieur de la classe dans laquelle ils sont nés.

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has two different meanings: it refers to both people who do good deeds and those, from an affluent background, that possess material goods. My film toys with this confusion. On one hand, we have this woman who believes she is doing good by taking a child away from his father, on the other, we have a child who, for one summer, is integrated into a higher social class. The latter is at the heart of Gente de bien, and I wanted to depict social conflict from an intimate angle. To me, it is first and foremost a film about family, even though, as I was writing it, I realised that I was making a somewhat odd and unconscious connection between family relationships and financial relationships: the issue of abandonment is to me linked to the idea of tipping over from one social class to another." Franco Lolli

  www.ocol-clo.gc.ca  

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Le fait de se faire demander régulièrement « D’où viens-tu ? », même si cette question semble inoffensive et refléte un intérêt à mieux connaître l’autre, elle renforce néanmoins le sentiment chez les Canadiens de diverses origines de ne pas appartenir pleinement à la communauté et de ne pas être de « vrais » Canadiens.

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Even Canadians from diverse backgrounds who have lived in Canada for a long time, and members of visible minorities who were born in Canada, sometimes find it hard to feel like full-fledged citizens. Asking someone “Where do you come from?” may seem inoffensive and simply show an interest in getting to know a person better, but when Canadians of diverse backgrounds are asked this question repeatedly, it makes them feel they do not fully belong to the community and are not “real” Canadians. The “Come From Away” phenomenon is still a reality in some communities, though according to participants it is more prevalent in rural communities in the Atlantic region and in Newfoundland and Labrador and Prince Edward Island, insular provinces that, until recently, had populations that were fairly homogenous, culturally speaking.

  transversal.at  

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Souvent le sentiment de ne pas appartenir au même groupe, l’absence d’identité commune avec l’artiste ou l’initiateur du projet font obstacle à une véritable participation. En vérité, pourtant, un tel effet ne se produit que lorsque les conditions de participation ne sont pas basées sur une stricte appartenance commune et sur des choix prévisibles, ni sur une identification avec l’artiste ou le projet en question, en vertu de convergences sociales, culturelles et ou politiques.

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However, to return to the paradox of the Roma people’s protests against the film “The Shutka Book of Records”, the main reason for these protests is that, what was for the film director a community that shared the common feature of setting records in strange (and, we could say, funny) activities, was for the community itself not a qualification that all individuals could share and identify with. On the one hand, it can be argued that the self-governing municipality and the Romany inhabitants of Šutka actually achieved a state of community, marked their “becoming” in a Deleuzean sense, at the very moment when they articulated their protest at being represented as a community sharing something in common. On the other hand, one can readily agree that the protests were misdirected, that the main reasons for the permanently extreme situation of Romany communities in Europe and particularly in the Balkans lie elsewhere, and not in the film or in representation in general.[25] Nevertheless, my argument is that the impossibility of representing “bare life,” the impossibility of translating it into any “appropriate” representation is related to the paradoxality of community.

  eipcp.net  

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Souvent le sentiment de ne pas appartenir au même groupe, l’absence d’identité commune avec l’artiste ou l’initiateur du projet font obstacle à une véritable participation. En vérité, pourtant, un tel effet ne se produit que lorsque les conditions de participation ne sont pas basées sur une stricte appartenance commune et sur des choix prévisibles, ni sur une identification avec l’artiste ou le projet en question, en vertu de convergences sociales, culturelles et ou politiques.

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However, to return to the paradox of the Roma people’s protests against the film “The Shutka Book of Records”, the main reason for these protests is that, what was for the film director a community that shared the common feature of setting records in strange (and, we could say, funny) activities, was for the community itself not a qualification that all individuals could share and identify with. On the one hand, it can be argued that the self-governing municipality and the Romany inhabitants of Šutka actually achieved a state of community, marked their “becoming” in a Deleuzean sense, at the very moment when they articulated their protest at being represented as a community sharing something in common. On the other hand, one can readily agree that the protests were misdirected, that the main reasons for the permanently extreme situation of Romany communities in Europe and particularly in the Balkans lie elsewhere, and not in the film or in representation in general.[25] Nevertheless, my argument is that the impossibility of representing “bare life,” the impossibility of translating it into any “appropriate” representation is related to the paradoxality of community.

  www.eurotopics.net  

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"La dictature communiste n'avait rien 'd'amusante'. Elle comportait cette même hypocrisie, cette même lâcheté, ces mêmes villages Potemkine, et surtout cette même peur qui est le fondement psychologique de toute dictature. L'actuelle 'démocratie' douteuse est tout sauf ennuyeuse. Mais quelque chose me fait peur : la rhétorique dont Traian Basescu se sert actuellement, la manière dont il accuse l'ensemble de la classe politique, la manière dont il se comporte, comme s'il était le messie, ses remarques fascisantes - qui me rappellent la montée de l'extrême droite pendant l'entre-deux-guerres - ainsi que sa prétention ridicule d'être différent des autres politiciens, d'être un missionnaire anti-corruption et de ne pas appartenir au 'système crapuleux'. Je ne dirai qu'une chose : cette utilisation de la démagogie populiste dans une atmosphère facilement inflammable revient à jouer de manière irresponsable avec le feu."

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Romanian writer Octavian Paler died yesterday in Bucharest at the age of 80. The paper prints his last column, in which he reflects on President Traian Basescu: "The communist dictatorship was not 'entertaining.' There was the same hypocrisy, the same cowardice, there were the same Potemkin villages, and most importantly, the same fear that is the psychological underpinning of every dictatorship. Today's dubious 'democracy' is anything but boring. But something worries me. It's the rhetoric that Traian Basescu serves up nowadays: The way he accuses the entire political class, the way he struts about as if he were the Messiah, his fascistic remarks – it reminds me of the rise of right-wing extremism between the wars, and the same goes for his ludicrous claim that he is different from other politicians, a missionary against corruption, having no part in the 'system of rogues.' I have one thing to say to this: Using populist demagogy in an inflammatory atmosphere is playing with fire."

  droitsdelapersonne.ca  

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Plus tard, lorsque de nombreux garçons tenteront de gagner leur vie dans de grandes villes, comme Toronto, ces réfugiés arméniens seront victimes de discrimination de la part de la population en raison de leur patrimoine culturel et seront privés de possibilités de formation et d’emploi. Plusieurs enfants auront l’impression de ne pas appartenir à la société anglo-canadienne.4

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Despite the efforts of humanitarians to care for the Armenian orphans, however, some boys and girls did face significant challenges in adjusting to new lives in Canada. After the boys had spent several years living and working together on the Georgetown farm, the ARAC separated the orphans and sent them to individual family farms throughout Southern Ontario as indentured labour. While some adoptive families upheld the ARAC’s mandate of providing education until the age of 16, other families did not place the boys in school and exploited the children as farm labourers. As a result, some of the Georgetown boys lacked proper education, including the ability to read and write English, which posed significant problems for them as adults. In later years, when many of the boys tried to make lives for themselves in larger cities such as Toronto, the Armenian refugees faced popular discrimination on account of their cultural heritage and were denied educational and occupational opportunities. Several children felt as though they did not belong in Anglo-Canadian society.4  The Georgetown boys and girls later recalled their experiences growing up in Canada fondly, and many became involved in humanitarian and charitable work with immigrants, seeking to give back to the country that had taken them in as displaced children.