Relevant bibliographies by topics / Qu Yuan fu (Qu, Yuan)

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Qu Yuan fu (Qu, Yuan)'

Author: Grafiati
Published: 4 June 2021
Last updated: 26 February 2023

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Journal articles on the topic "Qu Yuan fu (Qu, Yuan)"

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Хуан, Цзэхуань. "“Qu Yuan”: drama and opera." Вестник Адыгейского государственного университета, серия «Филология и искусствоведение», no. 1(292) (September 12, 2022): 143–48. http://dx.doi.org/10.53598/2410-3489-2022-1-292-143-148.

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В центре статьи - личность Цюй Юаня (340-278 гг. до н.э.), который и сегодня остается одним из ярчайших символов патриотизма в культуре Китая. Отмечается, что Цюй Юань известен не только как первый поэт-лирик, удостоившийся звания китайского Пушкина, но и как осмелившийся на реформы государственный деятель, а также мыслитель с уникальными взглядами. Рассматриваются моменты сходства и отличия пьесы «Цюй Юань» и одноименной опере. Предлагается искусствоведческий анализ кульминации оперы, которая сосредоточена в соло Цюй Юаня «Ода грому и молнии». Обращается внимание на то, что в 1954 году пьеса «Цюй Юань» была поставлена на сцене театра им. М. Н. Ермоловой в Москве. The article focuses on the personality of Qu Yuan (340-278 BC), who remains one of the brightest symbols of patriotism in the culture of the Celestial Empire even today. It is noted that Qu Yuan is known not only as the first lyric poet who was awarded the title of Chinese Pushkin, but also as a statesman who dared to reform, as well as a thinker with unique views. The author examines the points of similarity and difference between the play “Qu Yuan” and the opera of the same name. An art history analysis of the culmination of the opera, which is concentrated in Qu Yuan's solo “Ode to Thunder and Lightning”, is proposed. Attention is drawn to the fact that in 1954 the play “Qu Yuan” was staged on the stage of the theater. M. N. Ermolova in Moscow.
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Aryani, Dewi Isma, and Josephine Theodora. "Pemaknaan tradisi Peh Cun di Indonesia: Visualisasi dalam koleksi Ready-to-Wear Deluxe bagi generasi muda dengan gaya hidup urban." Satwika : Kajian Ilmu Budaya dan Perubahan Sosial 6, no. 2 (October 31, 2022): 267–80. http://dx.doi.org/10.22219/satwika.v6i2.22796.

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Peh Cun merupakan salah satu budaya peranakan hasil akulturasi budaya Tionghoa dan Indonesia. Tradisi Peh Cun bertujuan untuk mengenang dan menghormati patriotisme seorang negarawan asal Tiongkok bernama Qu Yuan yakni menteri Negara Chu yang hidup pada Warring States Period. Qu Yuan seorang menteri yang jujur dan setia, namun difitnah oleh pejabat lainnya sehingga diusir dan bunuh diri karena tidak dihargai kesetiaannya oleh raja. Para nelayan mencari mayat Qu Yuan dengan menaiki perahu naga karena kepercayaan adat bahwa sang naga bisa membantu menemukan tubuh Qu Yuan dari dasar sungai. Selain itu, nelayan juga melempar bakcang ke sungai agar tubuh Qu Yuan tidak dimakan hewan dan dianggap untuk membuang sial. Koleksi busana berjudul ZÀI JÌ YÌ terinspirasi dari keunikan tradisi Peh Cun terutama perlombaan mendayung perahu naga dan tradisi memakan bakcang melalui representasi aksen teknik smock, ombre dye spray, dan opnaisel. Project based learning menjadi metode yang digunakan dalam perancangan koleksi ini. Tujuan perancangan ZÀI JÌ YÌ adalah untuk: 1) Menciptakan koleksi busana berkonsep modern dengan inspirasi Peh cun, 2) Menerapkan teknik manipulasi material ke dalam koleksi busana. Hasil akhir yang diperoleh berupa koleksi rancangan busana deluxe siap pakai dengan siluet simple, stylish dan kontemporer sesuai acuan Indonesia Trend Forecasting 2021/2022 bertema Spirituality subtema Modern dengan menampilkan detail manipulasi dan material secara menyeluruh pada busana. Peh Cun, which emerged from the blending of Chinese and Indonesian traditions, is one of the peranakan cultures. The Peh Cun tradition seeks to celebrate and remember the nationalism of a Chinese leader named Qu Yuan, the Minister of State of Chu who lived during the Warring States Period. Although Qu Yuan was a trustworthy and obedient minister, the monarch disregarded his allegiance, and as a result, he banished him and later killed himself. In accordance with the conventional wisdom that the dragon may aid in locating Qu Yuan's body at the river's bottom, the fishermen used a dragon boat to look for his remains. Additionally, fisherman also toss bakcang into the river to prevent animals from eating Qu Yuan's body, which is said to be unlucky. Incorporating smock technique accents, ombre dye spray, and opnaisel, the ZÀI JÌ YÌ apparel line was motivated by the distinctiveness of Peh Cun's traditions, particularly the dragon boat rowing race and the tradition of eating bakcang. This collection was created using a project-based learning approach. The design goals of ZÀI JÌ YÌ are to: 1) Create a fashion collection with a contemporary concept influenced by Peh Cun, and 2) Apply material manipulation techniques to the fashion collection. The ultimate result is a range of ready-to-wear deluxe apparel designs with simple, stylish, and contemporary silhouettes that adhere to the Spirituality theme and Modern sub-theme of the Indonesia Trend Forecasting 2021/2022.
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Wang, Yanning. "Fashioning Voices of Their Own: Three Ming-Qing Women Writers’ Uses of Qu Yuan’s Persona and Poetry." Nan Nü 16, no. 1 (September 10, 2014): 59–90. http://dx.doi.org/10.1163/15685268-00161p03.

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This article explores how, during the Ming-Qing era, women writers used the persona and poetry of the great Chinese poet Qu Yuan (340?-278 bce). In order to establish the authority of their own voices, marginalized female writers often identified themselves with the mainstream male tradition. The legacy of Qu Yuan became one of their favorite examples to follow. Qu Yuan’s sao-style poems, especially the long poem “Encountering Sorrow,” are classics in the Chinese literary canon. Qu Yuan’s high moral standard and his eventual suicide for a just cause earned him a reputation as a patriotic poet-statesman much respected by later generations. Ming-Qing women writers made use of Qu Yuan’s literary and moral authority to create their own personal, political, and intellectual voices. By doing so, they demonstrated their efforts to upgrade their status in literary and social arenas.
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Kravtsova, Marina E., and Anton E. Terekhov. "An Analysis of the “Reading the Verses of Chu” Article by Hu Shi." Oriental Studies 19, no. 10 (2020): 74–87. http://dx.doi.org/10.25205/1818-7919-2020-19-10-74-87.

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The paper presents an attempt to analyze Hu Shi's “Reading the Verses of Chu” which is considered one of the basic theoretic works for the “discussion on rejecting the historicity of Qu Yuan”. It spread in the first decades following the formation of the Republic of China (1911–1945) and gave birth to the to the estimation that the famous chuci (verses of Chu) poetic tradition, was firmly considered in the course of the previous centuries to be originated by the creative activities of Qu Yuan (4th – 3rd century BC), a stateman of the ancient Chinese Chu Kingdom (11th – 3rd century BC), derived in fact from an ancient anonymous cantos. It is widely considered nowadays that it was precisely Hu Shi who first stated the fictionality of Qu Yuan. However, close reading of the work shows that its content is not limited to discussing this issue. Recognizing the possibility of the existence of such a Chu poet and his authorship of a number of poetic pieces attributed to him, Hu Shi called for the abandonment of the formulaic interpretations of Qu Yuan’s image and the chuci poetry, which arouse on the basis of further legends about Chu and being under the influence of Confucian views on literary activities and personally on Qu Yuan. Thus, Hu Shi outlined a fundamentally new methodological approach to the study of the verses of Chu, which was based on examining the texts as well as their historical and cultural context. This is his true theoretical contribution to the Chinese humanities of the 20th century.
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Kern, Martin. "Cultural Memory and the Epic in Early Chinese Literature: The Case of Qu Yuan 屈原 and the Lisao 離騷." Journal of Chinese Literature and Culture 9, no. 1 (April 1, 2022): 131–69. http://dx.doi.org/10.1215/23290048-9681189.

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Abstract The present essay combines the theory of Cultural Memory with ideas about textual repertoires, composite text, and distributed authorship that in recent years have been advanced in studies of early and medieval Chinese literature. In its first part, the essay introduces in detail the historical development and key features of Cultural Memory theory. In its second part, it applies this theory to the study of Qu Yuan 屈原 and the Lisao 離騷, the greatest poem of early China. Through detailed philological analysis, the Lisao is described not as a single text by a single author but as a composite, authorless artifact that participates in a larger Qu Yuan discourse distributed across multiple texts in both prose and poetry. This distributed “Qu Yuan Epic” is an anthology of distinct characteristics attributed to the quasi-mythological Qu Yuan persona—a persona that itself emerges as a composite textual configuration into which are inscribed the nostalgic ideals and shifting aspirations of Han imperial literati. This Han social imaginaire recollects the noble exemplar of the old Chu aristocracy; the dual prophecy of the fall of Chu to Qin and of Qin's subsequent collapse; the religious, historical, mythological, and literary traditions of Chu; the embodied paradigm of the ruler-minister relationship; and the gradual formation of the ideal of authorship through the transformation of poetic hero into heroic poet.
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Yun, Inhyun. "Qu Yuan in China and Korea - Focused on Some Cases." Comparative Korean Studies 27, no. 2 (August 31, 2019): 15–59. http://dx.doi.org/10.19115/cks.27.2.1.

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Williams, Nicholas Morrow. "Tropes of entanglement and strange loops in the “Nine Avowals” of the Chuci." Bulletin of the School of Oriental and African Studies 81, no. 2 (June 2018): 277–300. http://dx.doi.org/10.1017/s0041977x18000939.

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AbstractThe literary form and rhetorical structure of ancient Chinese poems have not been sufficiently studied. The “Jiu zhang” 九章 (Nine Avowals) attributed to Qu Yuan 屈原 contain distinctive formal features which are highly suggestive for interpretations of Qu Yuan's life and works. At the level of rhetoric, the protagonist frequently describes his own mental state using metaphors of knots and entanglement. At the level of form, the internal structure of the poems, and “Chou si” 抽思 (Unravelled Yearnings) in particular, involves series of overlapping, cross-referencing units that recall the “strange loop” discussed by Douglas Hofstadter as a model of human consciousness. Reading these poems is not just a matter of reconstructing their historical contexts but also of understanding their intended effects on the reader, who is effectively transported into a simulation of Qu Yuan's mind.
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Widmer, Ellen. "Poetry as Power: Yuan Mei's Female Disciple Qu Bingyun (1767-1810)." NAN NÜ 11, no. 1 (2009): 143–46. http://dx.doi.org/10.1163/138768009x12454916572084.

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Shidi, Cheng. "Binbai, Quci and Foot Color: A comparison between Thirty Kinds of Zaju of Yuan Journal and Selected Yuan Qu." Film，Television and Theatre Review 2, no. 1 (2022): 33–42. http://dx.doi.org/10.35534/fttr.0201005.

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Hu, Jingwen, and Chuanmao Tian. "Translation and Dissemination of Chu Ci in the West." IRA International Journal of Education and Multidisciplinary Studies (ISSN 2455-2526) 8, no. 1 (July 27, 2017): 11. http://dx.doi.org/10.21013/jems.v8.n1.p2.

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As a new style of verse mainly created by Qu Yuan, Chu Ci is the first anthology of romantic poetry in China. With deeper communication between China and other countries, Chu Ci, as an invaluable treasure in the history of Chinese literature, has been gradually translated, introduced and disseminated around the globe. This paper briefly examines the history and present situation of translation and dissemination of Chu Ci in English-speaking countries, aiming to strengthen the globalization of Chinese culture.
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Dissertations / Theses on the topic "Qu Yuan fu (Qu, Yuan)"

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Zikpi, Monica. "Translating the Afterlives of Qu Yuan." Thesis, University of Oregon, 2014. http://hdl.handle.net/1794/18362.

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This dissertation is a history of interpretation and interlinear commentary translation of the "Li Sao," an allegorical poem attributed to the late Warring States (475-221 BCE) poet Qu Yuan. I argue that the significance of the poem is an historically constituted and changing interpretation produced in a sequence of editions, and that insofar as translation is the necessary tool of Sinology, our scholarship and teaching should rest on a translation practice that visibly reflects the particularly Chinese material and reception histories of our texts. I analyze the rhetorical strategies by which specific interpreters, including Sima Qian, Wang Yi, Hong Xingzu, Zhu Xi, and Guo Moruo, "translate" the "Li Sao" through history, constructing personas of Qu Yuan that speak to the politics of their own respective eras. The last chapter is a new translation of the "Li Sao" based on my investigation of the poem's history. It contains multiple English renderings and diverse selections of historical commentary, presented in interlinear form, in order to facilitate historically critical understanding of the "Li Sao" and demonstrate the breadth of interpretation that it is possible to derive from the text. The translation offers not a single interpretation of the poem but rather an image of the historical dialogue that has produced and disputed it in interpretations from the Han dynasty to the present.
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Tseng, Chen-chen. "Mythopoesis historicized : Qu Yuan's poetry and its legacy /." Thesis, Connect to this title online; UW restricted, 1992. http://hdl.handle.net/1773/6688.

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Qin, Bairong. "Dang dai Zhongguo de ai guo zhu yi biao yan : zai Hunan Miluo ji nian Qu Yuan /." View abstract or full-text, 2006. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202006%20QIN.

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Chen, Wenlan. "Bu qi jian pi qu tan fa zhi liao yuan fa xing gao xue ya bing de wen xian yan jiu yu tan tao /." click here to view the abstract and table of contents, 2006. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b19986786a.pdf.

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Leung, Sze-lok, and 梁思樂. "A study on the locations of capitals and the planning of administrative districts in the Tang, Song and Yuan dynasties = Tang, Song, Yuan san zhao guo du xuan zhi yu zheng qu gui hua yan jiu." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/196084.

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In the discipline of Historical Geography, capital location and planning of administrative districts are crucial issues. Since they have often been considered as two separate topics, attention, if any, has scarcely been paid to the relationship between them. The capital of China was transferred eastwards from Chang’an in the Tang dynasty to Kaifeng in the Song dynasty and then to Dadou in the Yuan dynasty, a critical transitional period in Chinese history which spanned three dynasties and seven hundred plus years. The way how administrative districts were planned changed with these transfers. This research investigates the relationship between the location of capitals and the planning of administrative districts with reference to these three dynasties. This thesis is comprised of eight chapters. The first one is an introduction, which briefly discusses how Confucianism sees the relationship between the location of capitals and the planning of administrative districts. This chapter also includes a literature review, research methodologies and the significance of this research. What follows is an elucidation of the Centre Theory (Juzhonglun居中論), which is concerned with the location of the capital. The chapter will probe into how the theory came into being, its significance, where the centre of ‘the world’ (tianxia天下) was, and look into how this theory was influential as a factor in determining the location of the capital before the Tang dynasty. The third chapter explains the locations of the capitals in the three dynasties with reference to the Centre Theory. It was found that the location of the capitals in the three dynasties accorded with the principles of the Centre Theory, despite the fact that the territory, the river system that transported grain to the capital, and the idea of ‘the world’ in the eyes of the ruler were all different in the three dynasties. The fourth chapter explores the relationship between the capital and the jingji (the capital city and its environs京畿), including the area of the jingjiin the Tang, Song, and Yuan dynasties, the evolution of the jingji system, and the significance of setting up the jingji. Chapter five is a study on the relationship between the location of the capital city and the sub-capital. The sub-capital, which was complementary in nature, was usually not far away from the capital city and would move with the transfer of the capital. Whilst the sixth chapter examines the relationship between the location of the capital and the establishment of higher administrative districts, chapter seven analyses the relationship between the location of the capital and the distribution of prefectures and counties. With the relocation of the capital from Chang’an to Dadou, these seven hundred plus years witnessed a gradual clustering of prefectures and counties in the east. The last chapter is a generalisation of how the planning of administrative districts transformed with the transfer of capital cities from the Tang to Yuan dynasties.
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Doctor of Philosophy
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Choi, Alan Kwei Hang. "The spirituality of pilgrimage a comparative study of Chinese and Christian pilgrims with particular reference to Qu Yuan, Wang Yang Ming, Augustine and Julian of Norwich /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Leung, Cho-nga. "To serve the government or not a study of the views of Chinese Literati in the Jiangnan region during the late Yuan and early Ming periods = Yuan mo Ming chu Jiang nan di qu zhi shi fen zi de 'shi' yu 'yin' guan nian yan jiu /." Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B39707490.

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Chen, Qiu-Yin, and 陳秋吟. "The Image of Qu-Yuan''s Fu-poetry." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/21030017481673126144.

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HUA, CHANG CHUN, and 張純華. "The Qu Yuan drama selection discussion researches —Take《Qu Yuan》 the television drama as an example." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/18428528965898820737.

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Jien, Long Chuen, and 簡隆全. "The Research of Anchoritic Consciousness in Yuan Dynasty Verse （Yuan San-Qu）." Thesis, 1995. http://ndltd.ncl.edu.tw/handle/55368471755373941761.

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Books on the topic "Qu Yuan fu (Qu, Yuan)"

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Qu, Yuan, approximately 343 B.C.-approximately 277 B.C., ed. Chong ding Qu Yuan fu jiao zhu. Tianjin: Tianjin gu ji chu ban she, 1987.

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Qu, Yuan, approximately 343 B.C.-approximately 277 B.C., ed. Chong ding Qu Yuan fu jiao zhu. Tianjin: Tianjin gu ji chu ban she, 1987.

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Qu Yuan ji qi ci fu xin jie. Wuhan: Wuhan da xue chu ban she, 1994.

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Qu, Yuan, ca. 343-ca. 277 B.C., ed. Qu Yuan fu zhu yi he jian xi. Wuhan Shi: Chong wen shu ju, 2010.

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Xing fu, zai xing fu yuan qu de shi dai. Shanghai: Shang hai ren min chu ban she, 2011.

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Qufu Kongzi yan jiu yuan: Qu Fu Confucius Academe. Beijing: Qing hua da xue chu ban she, 2011.

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Qu Yuan fu san yi, Li sao: Chuci, Lisao. Singapore: Re dai chu ban she, 2006.

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Qin qiang xue fu: Shanxi Sheng xi qu yan jiu yuan. Xi'an: Taibai wen yi chu ban she, 2010.

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Chuan yu cheng: Ci shan fu wu rong ru she qu. Xianggang: San lian shu dian (Xianggang) you xian gong si, 2010.

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Xing zheng yuan yuan zhu min wei yuan hui (China), ed. Yuan zhu min di qu fu li fu wu xian kuang diao cha yan jiu. Taibei Shi: Xing zheng yuan yuan zhu min wei yuan hui, 2001.

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Book chapters on the topic "Qu Yuan fu (Qu, Yuan)"

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Kubin, Wolfgang. "Qu Yuan." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_15102-1.

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Kubin, Wolfgang. "Qu Yuan: Chuci." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_15103-1.

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"CHAPTER ELEVEN. “Mourning Qu Yuan” “Diao Qu Yuan” and “The Owl Rhapsody” “Fu fu”." In The Songs of Chu, 194–201. Columbia University Press, 2017. http://dx.doi.org/10.7312/qu--16606-013.

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Xingpei, Yuan, and Paul White. "Qu verses of the Yuan Dynasty." In An Outline of Chinese Literature II, 126–42. Routledge, 2017. http://dx.doi.org/10.4324/9781315277899-10.

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"Qu Yuan and the Mountain Spirit." In The Teddy Bear Chronicles, 30–33. The Chinese University of Hong Kong Press, 2020. http://dx.doi.org/10.2307/j.ctv1cftj14.12.

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"CHAPTER FIVE. “Wandering Far Away” “Yuan you”." In The Songs of Chu, 142–51. Columbia University Press, 2017. http://dx.doi.org/10.7312/qu--16606-007.

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"Rewriting Qu Yuan and Towards a Sublime Denouement." In From Burke and Wordsworth to the Modern Sublime in Chinese Literature, 104–23. Purdue University Press, 2011. http://dx.doi.org/10.2307/j.ctt6wq65n.10.

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"2. Via Giles: Qu Yuan, Liu Che, Lady Ban." In Orientalism and Modernism, 23–47. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822397410-006.

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Fei, Wu. "Confucianism, Taoism, and suicide." In Oxford Textbook of Suicidology and Suicide Prevention, edited by Danuta Wasserman and Camilla Wasserman, 17–22. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198834441.003.0003.

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In Confucianism, suicide is thought of as an acceptable way to protect one’s dignity and virtue: in late imperial China, suicide was required for intellectuals who had survived their emperor, and for women who had been raped. Nevertheless, most Confucian intellectuals do not consider suicide the best choice to pursue human virtue. Although Qu Yuan—the great poet and the person responsible for the most famous suicide in Chinese history—is often praised for his loyalty and virtues, he is also criticised for being narrow-minded. According to the Taoist teachings of Zhuangzi, one should not be too concerned about worldly affairs, including life and death. Examining ideas on life and death found in Confucianism and Taoism provides a deeper cultural understanding of possible underlying motives for committing suicide. This knowledge can contribute to more effective suicide prevention.
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Conference papers on the topic "Qu Yuan fu (Qu, Yuan)"

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Bai, Kunfen. "The Relationship Between “Jiubian” and “Jiuge” and the Inheritance by Qu Yuan and Song Yu." In Proceedings of the 6th International Conference on Education, Language, Art and Inter-cultural Communication (ICELAIC 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/assehr.k.191217.233.

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Ye, Hu, Yanmei Zhang, Han Ding, and Lingzhi Zhang. "The Discussion about Qu Yuan Who Used 'ZHEN' to Call Himself from The Songs of Chu of the Warring States." In 2017 International Conference on Culture, Education and Financial Development of Modern Society (ICCESE 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iccese-17.2017.80.

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"Study on the Idealist and Realistic Style in the Songs of Chu ——A Case Study of Qu Yuan 's Works." In 2017 International Conference on Humanities, Arts and Language. Francis Academic Press, 2018. http://dx.doi.org/10.25236/humal.2017.05.

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Wu, Changlin, and Jichong Tang. "Yuan Zhi Xi Li Si son of a LAN, but could not speak out -- Interpretation of qJiu Ge Xiang Qu poemsq Mrs." In 2nd International Conference on Humanities Science and Society Development (ICHSSD 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/ichssd-17.2018.14.

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Kravtsova, Marina. "“A LOST TREASURE”: ON FOLK ORIGINS OF THE VERSES OF CHU (CHUCI)." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.17.

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This article is focused on analysis of the hypothesis of the local song folklore origins of the famous poetic phenomenon chuci (elegies/songs of Chu) that represents the literary heritage of the southern (Yangtze Basin) region of the Ancient China (the Zhou epoch, 11th–3rd centuries B. C.) and is associated with the emergence of the Chinese poetry. Although today the thesis about the folklore origins of chuci, or rather of the poetic pieces presented by the Chuci (Verses/Elegies of Chu, Songs of the South) collection, is generally accepted, the author argues that, first, during the 1st–7th centuries A. D. the chuci poetry was stable considered within the Chinese book knowledge to be created by exclusively the literary genius of Qu Yuan (4th–3rd centuries B. C.), the great poet of the Chu Kingdom (11th–3rd centuries B. C.). Secondly, the views on chuci as an autochthonous (“southern”) poetic tradition dating back to the local folk art emerged in the 12th–13th centuries and finally established itself in the Chinese literature studies of the first third of the 20th century, all these under the influence of the ideological processes, caused by synchronic historical and political events. Thirdly, although the existence of developed song-poetic folklore in Chu Kingdom seems quite permissible, it for some reason remained out of fixation by that day written sources, including transmitted texts and archaeological materials (epigraphic inscription and excavated manuscripts). Therefore, almost nothing is known as a matter of fact of the hypothetic Chu song folklore what makes it impossible to recognize its true influence on origins and further on evolution of the chuci tradition.
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Luo, Jing, You Wang, Zhao Xinyu, and Jiatai Zhang. "A new conceptual design for subsea charging station." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1002516.

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With deepening ocean development , a larger scale Internet of Underwater Things (IoUT) is being realized[1].More and more underwater equipment is being deployed, various ocean monitoring equipment, underwater robots and underwater group sites amongst others, all of which will be working in the deep sea for long periods of time in the foreseeable future[2].Due to the increasing working time and power consumption, it has become difficult for the high energy batteries carried by these facilities to cover their energy needs [3]. Therefore, it is necessary to solve the problem of electrical energy replenishment for underwater equipment.Based on Equinor’s Underwater Intervention Drone (UID) standard interface definition, Blue Logic have produced the world's first three universal, open-standard subsea drone docking stations.But this is not perfect, in the face of deeper waters, more complex multi-shape deep sea equipment charging needs, the current program is not enough to solve[4].Therefore, based on the IoUT scenario positioning, this research designs a subsea charging station that can serve multiple devices.The concept is similar to a land-based collection station for power banks, providing multiple sub-charging equipment that can be carried on the move to charge multiple subsea equipments of different types simultaneously.It also uses ocean energy to provide in-situ produced electricity for the underwater charging base station .Compared to Blue Logic's Subsea Drone Docking Station (SDS), it enables the multi-device charging needs of the IoUT using ultrasonic technology[5,6].In the long term, the combination of existing equipment will greatly reduce the cost of regional subsea long-term exploration and expand the scope of exploration[7].The paper will solve the following problems:1) How to solve the charging problem of long-distance survey of underwater equipments（e.g. AUV）?2) How to make the design applicable to charging usage scenarios common to different types, forms and sizes of underwater equipments?3) How to design underwater charging energy transmission more efficiently and sustainably?The research approach composed following parts:- Through literature research, sort out the development status of technical equipment such as underwater charging, underwater docking, underwater information transmission and marine power generation.- A structure interview with the opinions of deep-sea equipment designers and researchers to clarify the design requirements. - Analyze product features and problems and summarize the design process and direction through brainstorming method and solution building method.The design of the underwater multi-port charging base station solves the energy problem of deep-sea long-term survey equipment, with poor energy sustainability and low charging efficiency.This approach will enable true continuous subsea operations in extremely dynamic ocean environments.Although the project is still a conceptual design and various sensors are still being experimented with, it is forward-looking and instructive for future applications.References1.Wang X., Lu J., Peng W., &Song L.,(2021) Accelerating the construction of marine "new infrastructure" and promoting high-quality development of marine industry,Science & Technology Review,39(16),pp.76-80.2.Qu, Feng-Chong, Lai. , Liu, J.-Z., Tu, X.-B., Jiang, Y.,(2021)'Research and Application of Key Technologies for Marine Internet of Things', Telecommunications Science, 37, (7), pp. 25-33.3.Tian Y., Yuan R.,&Li X.,(2018)'Design and experiment of deep-sea microcurrent power generation system', Acta Energiae Solaris Sinica,Journal of China Academy of Electronics and Information Technology, 39, (4), pp. 873-878.4.SubseaDockingStation(SDS).[Online].Available:https://www.bluelogic.no/news-and-media/subsea-docking-station-sds-.5.Abicht, D., Torvestad, J.C., Solheimsnes, P.A., and Stenevik, K.A., ‘Underwater Intervention Drone Subsea Control System’, in Proceedings of the OTC, 2020.6.Wang Y., &Tian F.,(2019)'Research on acoustic wave-based charging planning in underwater sensing networks',Journal of China Academy of Electronics and Information Technology,14(11),pp.1183-11877.Cruz, N.A., Matos, A.C., Almeida, R.M., and Ferreira, B.M.: ‘A lightweight docking station for a hovering AUV’, in Proceedings of the IEEE, 2017, pp. 1-7.
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