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Development of shale gas resources is expected to play an important role in China's projected transition to a low-carbon energy future. The question arises whether the availability of water could limit this development. The paper considers a range of scenarios to define the demand for water needed to accommodate China's projected shale gas production through 2020. Based on data from the gas field at Fuling, the first large-scale shale gas field in China, it is concluded that the water intensity for shale gas development in China (water demand per unit lateral length) is likely to exceed that in the US by about 50%. Fuling field would require a total of 39.9–132.9 Mm3 of water to achieve full development of its shale gas, with well spacing assumed to vary between 300 and 1000 m. To achieve the 2020 production goal set by Sinopec, the key Chinese developer, water consumption is projected to peak at 7.22 Mm3 in 2018. Maximum water consumption would account for 1% and 3%, respectively, of the available water resource and annual water use in the Fuling district. To achieve China's nationwide shale gas production goal set for 2020, water consumption is projected to peak at 15.03 Mm3 in 2019 in a high-use scenario. It is concluded that supplies of water are adequate to meet demand in Fuling and most projected shale plays in China, with the exception of localized regions in the Tarim and Jungger Basins., Engineering and Applied Sciences

The majority of theoretical models have defined stigma as occurring psychologically and limit its negative effects to individual processes. This paper, via an analysis of how 'face' is embodied in China, deepens an articulation of how the social aspects of stigma might incorporate the moral standing of both individual and collective actors defined within a local context. We illustrate (1) how one's moral standing is lodged within a local social world; (2) how one's status as a 'moral' community member is contingent upon upholding intrapersonal and social-transactional obligations; and (3) how loss of face and fears of moral contamination might lead to a 'social death'. We first draw from Chinese ethnographies that describe the process of human cultivation before one can achieve fully 'moral' status in society. We integrate findings from empirical studies describing how social-exchange networks in China are strictly organized based on the reciprocation of favors, moral positioning, and 'face'. We further ground these Chinese constructs within a theoretical framework of different forms of capital, and discuss the severe social consequences that loss of face entails. By utilizing the examples of schizophrenia and AIDS to illustrate how loss of moral standing and stigma is interwoven in China, we propose a model highlighting changes in moral status to describe how stigma operates. We suggest that symbolic restoration of moral status for stigmatized groups takes place as local-level stigma interventions. By analyzing the moral aspects of 'face', we propose that across cultures, stigma is embedded in the moral experience of participants, whereby stigma is conceived as a fundamentally moral issue: stigmatized conditions threaten what matters most for those in a local world. We further propose that stigma jeopardizes an actor's ability to mobilize social capital to attain essential social statuses., Anthropology