跪求帮忙翻译成英文，，又是急啊。。谢谢啊

For example, cotton clothing easily fold, in some people appear to be the shortcoming of cotton, but in some parts of the costumes publicized the fold of cotton in order to the feelings of natural performance, thus not perfect in to let people appreciate Natural realm Woven into a plain, embroidered legislation, Artex, some translucent Xuefang, Ma and other effects of texture, so that the texture of cotton fabrics ever-changing, romantic multi-Jiao To reflect the fashion-Cotton, to the art and life-is the perfect combination to wear to fashion simple lines, three-dimensional fluid tailoring and fine handmade accessories, the human body structure to meet the demand for apparel

In contemporary apparel product design, a simple form in the clothing, style, color, perspective, such as technology innovation has increasingly become a力不从心 Clothing made of recycled clothing and restructuring has gradually become yet another new breakthroughs in design, material recycling generally includes two meanings: First, their own materials, materials and materials, and a variety of materials between the composition reflects the diversity of materials Expression, clothing and strengthen the senior clothing are often used in the design of this reorganization and their mutual relations, to express their rich complexity of the art aesthetic effect The second is through the use of high-tech means of re-shaping of the material to show its high-tech content of the material, given the practical function of clothing on the innovation and make greater use in a variety of clothing design

参考

奉家桃花源一曰游东晋大诗人陶渊明的《桃花源记》里有这样一段话：“村中闻有些人，咸来问讯。自云先世避秦时乱，率妻子邑人来些绝境，不复出焉，遂与外人间隔。问今是何世，乃不知有汉，无论魏晋”这段话，描绘了一个“黄发垂髫，怡然自乐”的美好社会，充满了原始迷幻色彩，让人神往不已。关于陶公笔下的“桃花源”，千百年来学者们各执一词，但有一点基本达成共识：桃花源不是现实社会的客观描绘，而是作者杜撰的一处寄托了他的社会思想的地方，是游离于现实之外的“世外桃源”，是“乌托邦”。然而，冷水江史学会会长粟海先生对梅山文化（古梅山包括今湘中娄底、新化一带的大片区域）的研究，认为在现今湖南新化县、安化县为中心的周边地区，雪峰山脉东西麓的深山幽谷里，古代确曾出现过一个“没有君主，没有剥削，不负担任何徭赋”的社会群体，他们在汉代被称为“武陵蛮”，南北朝、隋唐时期叫“莫徭”（即不负担徭赋），五代两宋时叫“梅山蛮”。据陶氏族谱记载，陶为湖南邵阳人，而邵阳距梅山并不远，他完全有可能去过梅山蛮之地。所以，他的《桃花源记》并非纯属虚构的乌有之乡，而有可能是对莫徭社会的艺术描绘。考证一：与史实惊人相似的氏族史在当地奉姓家族保存的清道光年间所修纂的奉氏族谱之序言中发现有这样一段话：“吾族本姓嬴，自吉公易姓到弼公．．．．．．递传献公生十子，长名渠梁，即秦孝公也；次名季昌，乃吾易姓之鼻祖也。因孝公用商鞅，坏古制，开阡陌，私智自矜，刑及公族。我祖睹权臣之乱政，痛旧典之沦亡，逆鳞累批，爰鞅犯禁，效采药遗踪，潜隐于濠，易姓为奉，更名吉。”这与《桃花源记》中“先世避秦时乱，率妻子邑人来些绝境”的地方何其相似呀！经向奉姓族老求证：奉家长者们众口一词，自言奉家山一带之所以姓奉，是因为先祖季昌因避秦时乱而隐入山川后，为不招人耳目，将自家姓氏由嬴改为奉。以示季昌不忘根本，纪念嬴秦而将秦字去掉下面两点而得奉字。族谱上记载虽不一定完全可据，但它所记述的历史背景却与史书高度一致。考证二：逻辑上的可能－－－僻远险峻的地形特征奉家山山峦重阻，幽谷．溶洞遍布，即使埋伏数十万甲兵于此也很难发现，更不必说区区隐居之人。此地交通极为不便，时至今日坐车人新化县到该地仍需绕道隆回，一路爬山越岭，迂回颠簸近百公里。途中经过一处名叫风车巷的峡谷，长达数十公里，极其险峻，俯视谷底几有晕眩之感。很是符合遁身隐居。考证三：自给自足的耕种奉家山虽闭塞，土地不肥沃，但因地广人稀，古莫徭人靠山吃山养活自己是没问题的。加上勤劳的先民们大力开拓荒耕种，使衣食有了保障。今天仍流传着：外面大乱，我地无忧；外面大旱，我地有收的俗语。这一点从今天仍遍布大山的梯田就不难看出。与奉家毗邻的双林、锡溪两村，大部分辖地都分布在大山之中。依山而上，一层层梯田次第铺展着，一小块一小块的，镶满了整个山腰。这里的梯田全是水稻田，人山顶往下看，太阳底下的万太梯田如千百面镜子放射出耀眼的光芒，景象壮观丝毫不亚于云南的哈尼梯田。考证四：浪漫多娇的桃花奉家山一带长有很多桃花，只不过是樱桃花（非日本之樱花），白里透着粉红，星星点点地撒在山野。在双林一带的风车巷峡谷两岸，漫山遍野成片地生长着。村西头越过山坳，有一条山溪自幽谷中流出，名墨溪，系溆水一支流的源头。出口的悬崖左侧，有一座建于明万历年间的龙泉寺，四周古木参天，清幽无比。近年，从奉家山起开辟了一条盘山公路，出山口经龙泉寺到溆浦县江东镇。复前行到溆浦县城（西汉时武陵郡之治所义陵）。另有一条山溪夹谷，从溆浦乘船至江东，弃船缘溪而上，两山夹峙，樱桃、修竹漫山遍野，极狭处不过五尺，且荆莽丛生，藤蔓几乎掩盖了整个溪流。披荆斩棘而入，置身其间，真有进退维谷、阴森迷离之感。山风过去，从摇曳的树荫中洒出点点阳光，照射出溪流里的娃娃鱼、黑鲇、水蛇竞相争食，肥硕的石蛙，“呱呱”呼应。如此七弯八拐，好不容易来到一处开阔地－－奉家山下塘村。这就是《桃花源记》里的“豁然开朗”处么？