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Michael Natzler's report for the Higher Education Policy Institute of March 2022 entitled "Understanding China: The Study of China and Mandarin in UK Schools and Universities" surveyed the provision of Chinese Studies in Britain since the Second World War and pointed out Britain's slow progress and current unpreparedness to cope with the new role of China in world affairs. In reviewing his very valuable contribution a longer-term perspective is adopted, going back to the nineteenth century, to explore the repeated failure of attempts at improving the situation as the background to a current almost complete failure to cope with the complexities of the Chinese cultural tradition, the understanding of which requires much more than a short course in Mandarin. Ignorance of Chinese culture is an insult to persons of Chinese heritage whatever their political persuasion, but under current circumstances educating Britons in this area after decades of ignorance and prejudice is not going to be easy. [ABSTRACT FROM AUTHOR]

The research on display here is sober and systematic, introducing in detail what I Punch i was, how it was run, and how China was depicted in its "large cut" cartoons; from what I have seen, a study of its smaller scale imagery would simply reinforce the conclusions established. But it is possible to go further: this book deserves a readership far beyond the academic world of studying China; read this book, and one will readily see the Chinese phrase "A Century of Humiliation" in a completely new light. [Extracted from the article]

Like Xi Jinping, he is keen to stress the difference between Chinese and Indian Buddhism, and from his standpoint is disposed to account for this by positing some influence from Iranian religion (p. 272) during its journey to China. CHO-YUN HSU, translated by DAVID OWNBY Hong Kong: Chinese University of Hong Kong Press, 2021 xxvi + 279 pp. Certainly, the clarity of Hsu's epitome of the Chinese heritage will make this a good choice for introductory college courses, especially since his outlook is not confined to high culture but extends also to the everyday. [Extracted from the article]

Ireland clearly shows how these yearnings in Sung's case prompted a sequence of reinventions by himself and by others that subverts any easy expectations of definitive biography. Footnotes 1 Leslie T. Lyall, I A Biography of John Sung: Flame for God in the Far East i (London: China Inland Mission, 1954). ISBN 978-1-4813-1270-1 To most readers interested in Chinese Christianity, John Sung (to give the historically more usual form of his name; September 27, 1901-August 18, 1944) will be little more than a brief entry in reference works; to a smaller number he will be fondly remembered as the fountainhead of a rich stream of Chinese Protestant revivalism that flows strongly to this day. [Extracted from the article]

Summary: We present a series of 13 patients with clinical and histological features of both folliculitis decalvans (FD) and lichen planopilaris (LPP), either concomitantly, or sequentially as the clinical phenotype changed over time. This biphasic presentation of FD‐LPP is not as uncommon as would be expected from the lack of description in the literature. We discuss current theories about the pathogenesis of both LPP and FD, and speculate how abnormal immune responses may either predispose to secondary bacterial infection or be influenced by dysbiosis of the skin/hair follicle microbiome, resulting in inflammation and permanent hair follicle damage. [ABSTRACT FROM AUTHOR]

The article focuses on the imperial history of superstition and its others under the Han dynasty in China. It is implied that the contemporary East Asian term "superstition" in Chinese would appear to be a comparatively recent coinage, and may well reflect a Christian analysis of the religious situation. More of Chinese history that did function in much the same way as superstition and its equivalents in European languages have always done as a system of labelling that denigrated certain forms of religious activity as inferior. Moreover, it emphasized that most prominent of the terms used in Chinese was the compound yinsi, which was often translated as licentious cult or licentious sacrifices.

Traces the way in which the English-language world sustained a description of religion in China. Persistence of a particular paradigm in the understanding of Chinese religion; Jesuit interpretation of Chinese religion in the writings of Matteo Ricci; Description of the three sects in China.