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Journal articles on the topic 'Guanyin'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

阮蘇蘭, 阮蘇蘭. "民間傳說與木版版畫：觀音女性化形象在越南." 中正漢學研究 37, no. 37 (June 2021): 046–73. http://dx.doi.org/10.53106/2306036020210600370002.

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<p>妙善觀音傳說不僅在中國，也在越南的觀音崇拜信仰都形成女性形象的基礎。儘管佛教或崇拜觀音的信仰在十世紀之前已在越南傳播，但直到十四世紀初，這個傳說的出現才在越南得到證實。從十六世紀末到十九世紀末二十世紀初，小說、寶卷、真經等不同類型的妙善觀音傳本被越南文學接受，並翻譯成六八體喃字詩傳。這些喃字傳故事對大眾的文化和宗教生活產生深遠的影響。本論文基於漢喃資料重現妙善觀音傳說傳播的歷史過程，以分析它們對民間雕刻木版畫的影響。其中，各種妙善觀音傳說喃譯版本的民間藝術創作資料，以圖畫的方式呈現，使得版畫成為喃傳觀音故事向公眾傳播喃字故事的渠道。書籍與版畫不僅使崇拜觀音成為越南主流信仰的動力之一，也顯示本土化的女性觀音特徵。 </p> <p> </p><p>The legend of Miaoshan-Guanyin constitutes the foundation of beliefs in the female form of Guanyin not only in China, but also in Vietnam. Although Buddhism and Guanyin beliefs in particular had spread in Vietnam before the 10th century, the appearance of this legend can be confirmed only at the beginning of the 14th century. From the end of the 16th century to the end of the 19th -- beginning of the 20th century, different versions of Miaoshan-Guanyin legend, such as novels (xiaoshuo), precious scrolls (baojuan), and true scriptures (zhenjing), were adapted in Vietnamese literature and translated into six-eight verse narratives. These Nôm versions have a profound impact on the cultural and religious life of the folk. This article presents the spread of the legend of Miaoshan-Guanyin in Vietnam to analyze its Nôm adaptions’s influence on the folk woodblock prints. The Nôm versions of the Miaoshan-Guanyin legend which are represented in folk woodblock prints become a channel for transmission of the story of Guanyin to the commoners. Sino-Nôm manuscripts and woodblock prints not only propagate the worship of Guanyin one of the main driving forces of Vietnam’s mainstream beliefs, but also express characteristics of the localized female form of Guanyin. </p> <p> </p>

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2

Yuhang, Li. "Oneself as a Female Deity: Representations of Empress Dowager Cixi as Guanyin." Nan Nü 14, no. 1 (2012): 75–118. http://dx.doi.org/10.1163/156853212x651997.

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This paper discusses the practice of Empress Dowager Cixi’s embodiment of Guanyin, the most influential female deity in China. Empress Dowager Cixi (1835-1908), the ruling monarch of Qing China, embodied this deity via different media such as painting, fashion, and photographs. This study demonstrates both the religious and historical consequences of Cixi’s particular vision of herself as Guanyin. It explains how Cixi combined theatricality with religiosity in different media and how she fashioned herself in both roles simultaneously as Guanyin and ruling empress Cixi.

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3

van Campen, Jan. "GUANYIN IN BLANC DE CHINE." Aziatische Kunst 34, no. 3 (July 5, 2004): 27–31. http://dx.doi.org/10.1163/25431749-90000036.

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4

Levering, Miriam. "Guanyin/Avalokitesvara in Encounter Dialogues: Creating a Place for Guanyin in Chinese Chan Buddhism." Journal of Chinese Religions 34, no. 1 (June 2006): 1–28. http://dx.doi.org/10.1179/073776906803525147.

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5

Cai, Cheng Gang, Jian Wei Mao, Xiao Lu Xu, He Li, Xin Long Jiang, and Xia Liu. "Aroma Analysis of a New Oolong Tea of Golden Guanyin by Gas Chromatography/Mass Spectrometry." Applied Mechanics and Materials 618 (August 2014): 311–15. http://dx.doi.org/10.4028/www.scientific.net/amm.618.311.

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Golden Guanyin tea from Lishui city, Zhejiang province, is a new variety of Oolong tea with special aromas. To analysis the aroma compounds, two sample preparation methods of tea grinding and water distillation were carried out, then the tea aromas and amino acids were detected. The main aroma compounds were of dimethyl sulfide, butanal, ethyl acetate, butanedial and cyclobutene by the grinding method, as for the distillation method, the aroma compounds detected were of benzeneacetaldehyde, phenylethyl alcohol, benzyl nitrile, Geraniol, indole, cyclopentene, phenylethyl butyrate, nerolidol, methyl jasmonate, 2,2'-dipyridylamine, benzenedicarboxylic acid, cyclopentaneacetic acid, methyl jasmonate ester, dibutyl phthalate and phytol. Golden Guanyin tea samples had 16 kind amino acids, in which glutamic acid and leucine were of 0.047 and 0.041 mg/mL, respectively, and the minimum ones were of cysteine and methionine in concentration of 0.004 mg/mL. The results will be helpful in the quality improvement and production of the new Golden Guanyin tea.

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6

Oh, Ji-Yeon. "A Study on the Repentance Ritual of Qing Guanyin in the Commentary of Qing Guanyin Sutra." BUL GYO HAK BO 96 (September 30, 2021): 33–57. http://dx.doi.org/10.18587/bh.2021.9.96.33.

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7

Reis-Habito, Maria. "The Bodhisattva Guanyin and the Virgin Mary." Buddhist-Christian Studies 13 (1993): 61. http://dx.doi.org/10.2307/1389874.

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8

Zhang, Xiaobin, Chengli Dai, Yuanyuan You, Lizhen He, and Tianfeng Chen. "Tea regimen, a comprehensive assessment of antioxidant and antitumor activities of tea extract produced by Tie Guanyin hybridization." RSC Advances 8, no. 21 (2018): 11305–15. http://dx.doi.org/10.1039/c8ra00151k.

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Herein we demonstrate that Jin Guanyin extracts shows antioxidative activity, thus inhibiting ROS generation, promoting mitochondrial fragmentations and caspase activations in cancer cells, finally leading cell apoptosis and cycle arrest.

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9

WANG, Cuiling. "The Guanyin zhengyan-fu _??__??__??__??__??_ in the Dunhuang Fragments." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 51, no. 1 (2002): 333–29. http://dx.doi.org/10.4259/ibk.51.333.

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10

Hedges, Paul. "The identity of Guanyin: Religion, convention and subversion." Culture and Religion 13, no. 1 (March 2012): 91–106. http://dx.doi.org/10.1080/14755610.2012.658426.

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11

Li, Yuhang. "Embroidering Guanyin: Constructions of the Divine through Hair." East Asian Science, Technology, and Medicine 36, no. 1 (August 13, 2012): 131–66. http://dx.doi.org/10.1163/26669323-03601005.

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Hair embroidery was a particular technique practiced by lay Buddhist women to create devotional images. The embroiderers used their own hair as threads and applied them on silk to stitch figures. This paper will analyze the religious connotation of hair embroidery, the ritual process and the techniques for making hair embroidery in the Ming (1368-1644) and Qing (1644-1911) dynasties. By tracing its appearance in both literary texts and actual surviving objects, this essay will ask how and in what circumstances human hair was applied to embroidery? What was the significance of transferring one’s own hair onto an icon? How did hair embroidery combine women’s bodies (their hair) with a womanly skill (embroidery) to make a unique gendered practice in late imperial China?

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12

Wang, Jinmei, Peichao Zheng, Hongdi Liu, and Liang Fang. "Classification of Chinese tea leaves using laser-induced breakdown spectroscopy combined with the discriminant analysis method." Analytical Methods 8, no. 15 (2016): 3204–9. http://dx.doi.org/10.1039/c5ay03260a.

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Six types of tea leaves, including Longjing green tea, Mengding Huangya, white tea, Tie Guanyin, Wuyi black tea and Pu'er tea, were analyzed and identified using laser-induced breakdown spectroscopy (LIBS) combined with the discriminant analysis (DA) method.

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13

MoCHRIDHE, Race. "Functions of the Guanyin Image in Mediating a Christian Tradition: The Filianic Reception of Guanyin as a Case Study in Transreligious Theology." International Journal of Buddhist Thought and Culture 29, no. 2 (December 31, 2019): 207–32. http://dx.doi.org/10.16893/ijbtc.2019.06.29.2.207.

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14

Kajdański, Edward. "Dzienniki Kazimierza Grochowskiego i bogini Guanyin. Od reportażu do ekspertyzy." Gdańskie Studia Azji Wschodniej 14 (2018): 7–28. http://dx.doi.org/10.4467/23538724gs.18.016.10166.

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15

Lin, Hui-Li, Fang-Suey Lin, Shih-Wei Liu, and Yen-Cheng Liu. "How Religious Destinations Innovate Tourism Models in Religious Personalization: An Evidence from Contemporary Art-Temple Collaboration." Sustainability 14, no. 5 (March 2, 2022): 2889. http://dx.doi.org/10.3390/su14052889.

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In response to the development of religious personalization, the old marketing strategies of most religious destinations have been unable to effectively promote their popularity in modern times. This article deeply explored how to use contemporary art to design religious destinations comprehensively and proposed an effective solution to enhance the popularity of religious destinations in religious tourism. We established an actor network in religious tourism with qualitative and quantitative analyses and took the Buddhism Yuan-Dao Guanyin Temple in Taiwan as a case analysis. We found temples to be the main actors in religious tourism networks and temple organizations to serve as their spokespersons. The successful obligatory point of passage (OPP) in the network was that “the religious performance of Yuan-Dao Guanyin Temple is a contemporary art style, and every subject who enters the temple field can obtain interests”. This is primarily formulated by the interaction between religion and contemporary art. The results show that adopting a contemporary art style in this case can successfully expand the popularity of the religious destination. Through the actor network model proposed in this paper, it can be used as a strategy for other religious destinations to improve religious tourism.

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16

Yang, An Shik, Jen Hao Wu, Yu Hsuan Juan, and Ying Ming Su. "CFD Simulations of Natural Ventilation Effect: A Case Study of New Administrative Building of the Guanyin Township." Applied Mechanics and Materials 368-370 (August 2013): 611–14. http://dx.doi.org/10.4028/www.scientific.net/amm.368-370.611.

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The present study developed a computational fluid dynamics (CFD)-based performance simulator for assessing natural ventilation effectiveness to the central patio and corridors of the new administrative building of the Guanyin Township, Taiwan. The data can share with other potential users for achieving better understanding of the indoor microclimate and the interaction of buildings with urban wind environment for improvement of their design and functioning aspects during the decision-making procedure.

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17

유경희. "The Iconography and Cult of White-robed Guanyin in Late Joseon." KOREAN JOURNAL OF ART HISTORY 265, no. 265 (March 2010): 197–231. http://dx.doi.org/10.31065/ahak.265.265.201003.007.

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18

KOYAMA, Masazumi. "Graded Teachings (panjiao) in the Guanyin Xuanyi and the Fahua Xuanyi." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 47, no. 2 (1999): 534–36. http://dx.doi.org/10.4259/ibk.47.534.

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19

Xuliang, Sun. "Becoming Guanyin: Artistic devotion of Buddhist women in late imperial China." Asian Journal of Women's Studies 27, no. 1 (January 2, 2021): 156–60. http://dx.doi.org/10.1080/12259276.2021.1889114.

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20

Fendos Jr, Paul G. "A Sui Dynasty (581-618) Iron Buddha: The Tale of Two Filial Sons." Asian Culture and History 10, no. 1 (December 8, 2017): 19. http://dx.doi.org/10.5539/ach.v10n1p19.

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This article aims to ascertain the date and significance of what appears to be a Sui Dynasty (581-618) Iron Buddha by closely examining the artifact and the inscription on it. After a preliminary attempt to determine the ‘style’ of the Iron Buddha, more in-depth comparative analyses of it are carried out that focus on reconstructed dynastic calendars and the sexagenary dates in them, Buddhist iconography from the same period and the formulaic narrative and prayer-like entreaty passages found on them, and a companion Stone Guanyin piece located in the Detroit Institute of Arts. Summing up the results, in addition to substantiating the inscribed date found on the Iron Buddha, these analyses demonstrate that the Iron Buddha and Stone Guanyin were part of a larger story, one that was being played out during the Northern & Southern Dynasties period, when Chinese social order and the Confucian ideology supporting it were declining, replaced in many areas by the growing influence of Daoism and Buddhism. This story centers on the tale of two filial sons who commissioned these pieces, hoping, in still following the centuries-long Confucian tradition, to honor their deceased Father, while doing so within the context of a rising Buddhist worldview, one in which they wished him freedom from pain and re-birth in a better place.

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21

Sun, JingWei, NaiChen Du, and YunFeng Zhang. "Effects of Aluminum Stress on Protective Enzyme Activity in Tie Guanyin leaves." IOP Conference Series: Earth and Environmental Science 108 (January 2018): 022020. http://dx.doi.org/10.1088/1755-1315/108/2/022020.

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22

Vidal, Claire. "Voir Guanyin au Putuoshan. Présentifier le divin par l’image dans le bouddhisme chinois." Cahiers d'anthropologie sociale N° 17, no. 2 (2018): 91. http://dx.doi.org/10.3917/cas.017.0091.

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23

Crowe, Paul. "Island of Guanyin: Mount Putuo and Its Gazetteers. by Marcus Bingenheimer." Religious Studies and Theology 39, no. 1 (September 28, 2019): 131–33. http://dx.doi.org/10.1558/rsth.39872.

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24

Milburn, Olivia. "Island of Guanyin: Mount Putuo and Its Gazetteers, written by Marcus Bingenheimer, 2016." T’oung Pao 103, no. 4-5 (November 30, 2017): 498–501. http://dx.doi.org/10.1163/15685322-10345p11.

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25

Goossaert, Vincent. "Yuhang Li, Becoming Guanyin. Artistic Devotion of Buddhist Women in Late Imperial China." Archives de sciences sociales des religions, no. 196 (December 4, 2021): 339–40. http://dx.doi.org/10.4000/assr.65029.

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26

Berezkin, Rostislav. "The Precious Scroll of Watermelons in the Modern Performance Tradition of ‘Telling Scriptures’ in Changshu County, China." Acta Orientalia Academiae Scientiarum Hungaricae 75, no. 1 (April 4, 2022): 99–121. http://dx.doi.org/10.1556/062.2022.00193.

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The Precious Scroll of Watermelons (the earliest known manuscript is dated 1867) is a representative example of narrative texts used in the scroll recitation practices of southern Jiangsu since the nineteenth century. It uses a subject widespread in folklore to propagate belief in Bodhisattva Guanyin, a popular Buddhist deity, and thus it combines indoctrination with didacticism and entertainment. A comparison of several variants of the Precious Scroll of Watermelons (falling in between 1867 and 1989) demonstrates the evolution of its functions and cultural meaning in the modern practice of precious scrolls recitation, taking ‘telling scriptures’ of Changshu as an example.

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27

Zhou, Meng. "Fuentes chinas del marfil hispano-filipino: Comercio, migración e intercambios culturales." Quintana: revista do Departamento de Historia da Arte, no. 19 (January 18, 2021): 331–46. http://dx.doi.org/10.15304/qui.19.6106.

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Este artículo tiene como objetivo buscar las fuentes chinas del marfil hispano-filipino, piezas hechas por los artesanos chinos en Manila por encargo de los españoles durante el dominio hispánico en Filipinas. La mayoría de estos artistas procedían de Zhangzhou, ciudad que tuvo una emergente industria de marfil y abundantes relaciones comerciales con Manila en aquella época. En este texto abordaremos las actividades comerciales y la emigración de Zhangzhou a Manila, las relaciones entre la eboraria hispano-filipina y el marfil de Zhangzhou, y, sobre todo, las relaciones formales entre la figura la Virgen María y la de Guanyin, cuyas interacciones iconográficas nos ayudan a comprender mejor estos intercambios culturales.

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28

Zhao, Linjuan. "Selection of consolidants for the polychrome clay sculptures in the Guanyin Temple, Sichuan, China." Studies in Conservation 59, sup1 (September 2014): S289—S291. http://dx.doi.org/10.1179/204705814x13975704321151.

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29

Xin, Haiyan, Xin Yang, Xiaoli Liu, Xueping Tang, Lianjin Weng, and Yuanyuan Han. "Biosynthesis of Iron Nanoparticles Using Tie Guanyin Tea Extract for Degradation of Bromothymol Blue." Journal of Nanotechnology 2016 (2016): 1–8. http://dx.doi.org/10.1155/2016/4059591.

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Facile synthesis of zero-valent iron nanoparticles has been developed using Tie Guanyin tea extract as reducing and stabilizing agent. The characterization carried out by UV-Vis, SEM, TEM, XRD, and FTIR techniques has identified the successful synthesis of the zero-valent iron nanoparticles. It is evident from the TEM result that spherical zero-valent iron nanoparticles with average size of 6.58±0.76 nm have been obtained through biological method in this study. FTIR spectrum demonstrates that the polyphenols play an important role in the synthetic process. Diffraction peak at 2θ of 44.9° and 49.1° in XRD spectrum explains the existence of the iron nanoparticles. Additionally, effect of concentration of iron nanoparticles and concentration of bromothymol blue on the kinetic rate constants during the degradation process was studied.

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30

王, 一萱. "Source Analysis of Sr Mineral Water in Mianzhu Guanyin Spring in Northwest Sichuan Basin." Open Journal of Nature Science 07, no. 01 (2019): 29–36. http://dx.doi.org/10.12677/ojns.2019.71005.

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31

Waltner, Ann. "Becoming Guanyin: Artistic Devotion of Buddhist Women in Late Imperial China by Yuhang Li." China Review International 26, no. 3 (2019): 188–90. http://dx.doi.org/10.1353/cri.2019.0031.

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32

Marshall, Alison R. "From the Goddess Guanyin to Señor Santo Niño: Chinese and Filipino Restaurant Religion in Canada." Religious Studies and Theology 35, no. 2 (December 19, 2016): 161–71. http://dx.doi.org/10.1558/rsth.32553.

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33

Murray, Julia K. "Becoming Guanyin: Artistic Devotion of Buddhist Women in Late Imperial China, written by Yuhang Li." NAN NÜ 23, no. 1 (August 16, 2021): 167–72. http://dx.doi.org/10.1163/15685268-02310017.

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34

Gridley, Marilyn. "Yulin Cave 39 and Uygur Patronage: Origin and Transmittal of the Theme of Guanyin with Luohans." Journal of Inner Asian Art and Archaeology 6 (January 2011): 155–77. http://dx.doi.org/10.1484/j.jiaaa.5.107592.

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35

Li, Huijun. "When Guanyin Encounters Madonna: Rethinking on Chinese Madonna from the Field Museum of Natural History, Chicago." Buddhist-Christian Studies 40, no. 1 (2020): 345–68. http://dx.doi.org/10.1353/bcs.2020.0019.

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36

Jiao, Yupeng. "The People’s Living Guanyin Bodhisattva: Superstition, Entrepreneurship, Healthcare, Rural Economic Control, and Huidaomen in the Early PRC." Chinese Historical Review 26, no. 2 (July 3, 2019): 175–96. http://dx.doi.org/10.1080/1547402x.2020.1750232.

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37

Scott, Rosemary E. "Larson John and Kerr Rose: Guanyin: a masterpiece revealed. 73 pp. London: Victoria and Albert Museum, 1985." Bulletin of the School of Oriental and African Studies 52, no. 1 (February 1989): 186. http://dx.doi.org/10.1017/s0041977x00023752.

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38

Wu, Chia-Ling. "Body-Head Separation, or a Multihanded/Multiheaded Guanyin: Note on the Birth of the “Provincializing STS” Forum." East Asian Science, Technology and Society 11, no. 2 (February 23, 2017): 209–10. http://dx.doi.org/10.1215/18752160-3833196.

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39

LeiLei, Zheng, and Fu XueZhi. "Study on Mechanism of Water Condensation and Field Experiments of Thousand-Hand Guanyin in Dazu Rock Carvings." IOP Conference Series: Earth and Environmental Science 186 (October 11, 2018): 012007. http://dx.doi.org/10.1088/1755-1315/186/2/012007.

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40

Nguyễn, Tô Lan, and Rostislav Berezkin. "From Chinese Precious Scrolls to Vietnamese True Scriptures: Transmission and Adaptation of the Miaoshan Story in Vietnam." East Asian Publishing and Society 8, no. 2 (September 18, 2018): 107–44. http://dx.doi.org/10.1163/22106286-12341323.

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AbstractThis article deals with the process of adaptation of Chinese precious scrolls (baojuan) vernacular narratives in Vietnam in the period from the 18th to the early 20th centuries, with the example of the Princess Miaoshan story, which served the popular hagiography of Bodhisattva Guanyin (V. Quan Âm). This story was featured in severalbaojuantexts of the 15th-19th centuries that were transmitted from China to Vietnam in the 18th and 19th centuries. Several Vietnamese adaptations, both in Hán văn and in the indigenous language, transcribed in Nôm characters, were circulated in the printed form. We have collected these adaptations and undertaken a comparative study of the texts, demonstrating the complex nature of the literary exchange between vernacular literature with religious themes in Vietnam and China. We examine the place of these adaptations in traditional Vietnamese culture and demonstrate the differences in the social background of the original Chinesebaojuanand their Vietnamese adaptations.

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41

Bruntz, Courtney. "Religion as Financial Asset: State Investments in Chinese Buddhism." Journal of Human Values 27, no. 1 (December 8, 2020): 72–83. http://dx.doi.org/10.1177/0971685820973189.

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This study uncovers reasons why Buddhist sites in China since the time of Mao have received government patronage, and it argues that economic development at Buddhist sacred sites has resulted in religious revivalism—a perhaps unintended consequence of state support. The focus of the work is at Mount Putuo—the home of the Bodhisattva Guanyin—and data collected come from fieldwork during the summers of 2012 and 2013. The first portion of the study examines the various ways individuals have sponsored Buddhist sites through Chinese history and identifies the upholding of miracle tales, the financing of temples and the creation of religious commodities as particularly significant. The second portion of the study examines and evaluates contemporary financing, especially the processes of commodification that shape sacred sites like Mount Putuo. At the conclusion of this article, the author argues that Buddhist practice today has not been hindered by economic development but instead revived.

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42

Berezkin, R. "Personal Salvation and Filial Piety: Two Precious Scroll Narratives of Guanyin and Her Acolytes. By Wilt L. Idema." Journal of the American Academy of Religion 79, no. 1 (December 1, 2010): 248–50. http://dx.doi.org/10.1093/jaarel/lfq099.

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43

Pan, Yiwei, and Aibin Yan. "Legends, Inspirations and Space: Landscape Sacralization of the Sacred Site Mount Putuo." Religions 12, no. 12 (November 26, 2021): 1050. http://dx.doi.org/10.3390/rel12121050.

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Mount Putuo in Zhejiang Province, China, is the most important holy land of Guanyin in East Asia. Landscape sacralization is a key modality by which sacred meaning is constructed. This paper takes several examples—the Tidal Sound Cave (“chaoyin dong” 潮音洞), the Well of the Immortal Mei (“Meixian jing” 梅仙井), the Well of Ge Hong (“Ge Hong jing” 葛洪井), the Well of the Immortal (“xianren jing” 仙人井), and Duangu Pier (“Duan Gu daotou” 短姑道頭)—to analyze the three types of processes of sacralization. The Tidal Sound Cave is a re-construction of the founding myths; Well of the Immortal Mei, the Well of Ge Hong and the Well of the Immortal reflect harmony between local legends of Daoist immortals and the sacred Buddhist site; and the Duangu Pier accomplished its sanctification process in the course of local pilgrimage activities. By sorting out the mechanism and process of landscape sanctification and exploring the generation and renewal of landscape meaning, we can observe the logic of the construction of this sacred site.

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44

VOLYNKIN, ANTON V., and KAREL ČERNÝ. "Cabardites, a new genus for the “Adites” maculata (Poujade, 1886) species-group, with descriptions of five new species from northern Indochina and eastern China (Lepidoptera: Erebidae: Arctiinae: Lithosiini)." Zootaxa 4915, no. 4 (January 25, 2021): 529–46. http://dx.doi.org/10.11646/zootaxa.4915.4.4.

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The new genus Cabardites gen. n. is erected for the Adites maculata (Poujade, 1886) species-group with Asura limbata Wileman, 1911 as the type species. Four new species are described: Cabardites phifa Volynkin & Černý, sp. n. (North Thailand), C. auco Volynkin & Černý, sp. n. (North Vietnam), C. guanyin Volynkin & Černý, sp. n. (East China), C. tiendung Volynkin & Černý, sp. n. (North Vietnam) and C. varanagara Volynkin & Černý, sp. n. (North Thailand). Cabardites pica (Wileman, 1911), stat. & comb. n. is excluded from the synonymy with C. limbata stat. rev. & comb. n. and raised to the species level. Parasiccia fuscipennis Hampson, 1914 is synonymized with C. pica. Parasiccia karenkonis Matsumura, 1930 is excluded from the synonymy with C. maculata (Poujade, 1886), comb. n. and its belonging to the genus Metaemene Hampson (Erebidae, Boletobiinae) proposed by Poole (1989) is confirmed: Metaemene karenkonis (Matsumura, 1930), comb. rev. A new combination is established: Cabardites maculata (Poujade, 1886), comb. n. The lectotypes are designated for Parasiccia maculata var. formosibia Strand, 1917 and Asura limbata Wileman, 1911. Adults, male and female genitalia of all species of the genus are illustrated.

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Brook, Timothy. "Marcus Bingenheimer: Island of Guanyin: Mount Putuo and its Gazetteers. Oxford and New York: Oxford University Press, 2016; pp. xii + 283." Journal of Religious History 45, no. 2 (April 20, 2021): 337–38. http://dx.doi.org/10.1111/1467-9809.12742.

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Seibel, N. E. "Ritual Functions of Sun Wukong’s Hair in Wu Cheng-en’s novel “Journey to the West”." Nauchnyi dialog, no. 2 (March 3, 2021): 218–30. http://dx.doi.org/10.24224/2227-1295-2021-2-218-230.

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The results of the motivational analysis of Wu Cheng-en’s novel “A Journey to the West” are presented, the mythological meanings of individual object-material images are studied, a set of ritual actions related to hair is considered: pulling out wool, casting a spell, turning around. The idea of a variety of ritual functions of hair, endowed with mystical properties in many mythological systems, is taken as a starting point; they are included in thanatal, carnival and other contexts. It has been proven that all rituals related to hair in the novel combine the archetypal meanings of being chosen, initiation, carnival buffoonery and spiritual formation. A typology of ritual functions of hair and associated miracles is proposed. The first of the selected types of metamorphosis is carried out through manipulations that Sun Wukong masters in training with the sages: this is the creation of a copy of an object or creature with the help of which the hero avoids danger. The second object of the typology is a gift from the Bodhisattva Guanyin, which requires a certain inner work from the hero — choice, bargaining, creating a new object without a ready-made sample. The question is raised about the divine leadership of the process of becoming a hero.

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Woolley, Nathan. "Island of Guanyin: Mount Putuo and Its Gazetteers. By Marcus Bingenheimer. New York: Oxford University Press, 2016. Pp. xii + 283. Hardback, $105.00." Religious Studies Review 44, no. 4 (December 2018): 492. http://dx.doi.org/10.1111/rsr.13762.

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Bruntz, Courtney. "Island of Guanyin: Mount Putuo and Its Gazetteers, by Marcus Bingenheimer, Oxford, Oxford University Press, 2016, 304 pp., £74, hardback, ISBN: 9780190456191." Studies in Chinese Religions 3, no. 2 (April 3, 2017): 194–96. http://dx.doi.org/10.1080/23729988.2017.1380934.

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Chen, Dixuan Yujing. "Yuhang Li: Becoming Guanyin: Artistic Devotion of Buddhist Women in Late Imperial China. New York: Columbia University Press, 2020; pp. vii + 299." Journal of Religious History 45, no. 4 (November 8, 2021): 689–91. http://dx.doi.org/10.1111/1467-9809.12788.

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Yü, Chün-fang. "Personal Salvation and Filial Piety: Two Precious Scroll Narratives of Guanyin and Her Acolytes - Translated and with an Introduction by Wilt L. Idema." Religious Studies Review 35, no. 1 (March 2009): 74. http://dx.doi.org/10.1111/j.1748-0922.2009.01330_5.x.

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