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BackgroundInfected abdominal aortic and iliac artery aneurysms are considered acute and severe diseases with insidious onset, rapid development, and high mortality in vascular surgery. Currently, there is no better treatment, either anatomic or extra-anatomical repair.Case presentationFrom February 2018 to April 2022, 7 patients with infected abdominal aortic and iliac artery aneurysms did not have sufficient autologous venous material for repair. With the consent of the Ethics Committee of the hospital, it uses the autologous peritoneal fascial tissue with rectus sheath to repair or reconstruct the infected vessels in situ. There were 5 cases of infected abdominal aortic aneurysm, 1 case of an infected common iliac aneurysm, and 1 case of the infected internal iliac aneurysm. Aortoduodenal fistula was found in 3 cases, all of them were given duodenal fistula repair and gastrojejunostomy and cholecystostomy. Three cases of infected abdominal aortic aneurysms were repaired with the autologous peritoneal fascial tissue patch, and 2 cases of infected abdominal aortic aneurysms were reconstructed by the autologous peritoneal fascial tissue suture to bifurcate graft in situ, the autologous peritoneal fascial tissue suture reconstructed the rest 2 cases of infected iliac aneurysm to tubular graft in situ. It was essential that Careful debridement of all infected tissue and adequate postoperative irrigation and drainage. Antibiotics were administered perioperatively, and all patients were subsequently treated with long-term antibiotics based on bacterial culture and susceptibility results of infected tissues and blood. All 7 patients had underwent surgery successfully. But there were 2 cases died of anastomotic infection or massive hemorrhage after the operation, the other 5 cases survived. The follow-up time was 2–19 months. The enhanced CT of postoperation showed that the reconstructed arteries were smooth without obvious stenosis or expansion, and no abdominal wall hernia occurred.ConclusionIn situ repair or reconstruction with autologous peritoneal fascial tissue with rectus sheath is a feasible treatment for the infected aneurysm patients without adequate autologous venous substitute, but it still needs long-term follow-up and a large sample to be further confirmed.

While proverbial expressions have the commonality as the “salt” of human cultures around the world, this salt has many nuances in its flavor. Each of these flavors contains its local specialty, and together they make our life diverse and joyful. Those specialties are the verbal reflections of the fundamental beliefs and values in different cultures. In this regard, exploring Chinese proverbs in general, and proverbs about old age and aging in particular, helps understand the essence of Chinese culture. Such an understanding is urgent in an age of global communica- tion, where stories of conflict also increasingly occupy our attention. With this conviction, the author first outlines the history of Chinese prov- erb collections and studies, then examines a specific proverb, and subse- quently concludes by connecting and analyzing the Chinese proverbs about old age and aging and the four life-views that reveal the essence of Chinese culture, with the emphasis on the polytheist/inclusive belief system and its practical expressions in everyday life.

This article first outlines the long history of folklore collection in China, and then describes the disciplinary development in the 20th century. In Section 3, it presents the current situation in terms of disciplinary infrastructure, development, contribution, and challenge, with a focus on the recent practice of safeguarding Intangible Cultural Heritage. These accounts are largely based on the views of the Chinese folklorists. In the final section, this article discusses the issues of cultural continuity, integration, and self-healing mechanisms in Chinese culture by putting Chinese folkloristics in a historical and world perspective. This paper suggests that, to understand Chinese folklore and culture, one must be aware of the most basic differences between Chinese fundamental beliefs and values and those of the West, and that Chinese folklore and folkloristics present new challenges to the current paradigms put forward in the post-colonial, post-modern, and imperial ideologies.

This article is a response to a lecture by folklorist Tok Thompson on postnational folklore. The author praises Thompson for raising important questions about global issues and the need for global governance. They also discuss the cultural and semantic meanings of terms like "nation" and "global" from a non-Western standpoint, highlighting the complexities and conflicts that arise from their translation into different languages. The author concludes by questioning the feasibility of achieving equality and diversity in a global governance system and expresses concerns about the actions of influential players in world affairs towards UNESCO conventions. The text explores various responses and inquiries prompted by Thompson's lecture on posthuman folklore and global governance. It questions the practicality and consequences of modeling the UN for global governance and raises concerns about the dominance of certain ideologies and groups in shaping global communities. The role of technology, particularly internet communication, in shaping global communities and politics is also examined, with a focus on potential negative impacts and the influence of digital media. The text further explores the relationship between language, translation, and global communication, as well as the evolving concept of human rights in a global context. The author acknowledges the thought-provoking nature of Thompson's ideas and expresses appreciation for the opportunity to consider new perspectives. [Extracted from the article]

The filmic representation of Chinese folklore, also called as filmic folklore, which is an emerging body of folklore and deserves attention from both folkloristic studies and film studies is described. The emergence of the filmic folklore shows a historical and social need for reconstructing the cultural identities of China and the Chinese in an age of globalization, and of the Diaspora Chinese all over the world.

As folkloristics has evolved through several methodological paradigm shifts, the notion of "fo lk" has expanded from referring to specific groups to any group whatsoever. In this process, the notion of "ethnic folklore " has come to he defined by a latent ideological paradigm based on racism and colonialism. This article suggests the concept of 'folkloric identity" as a reflexive attempt to expose and oppose this paradigm. [ABSTRACT FROM AUTHOR]

The development of folkloristics into a "normal " science at the turn of the 20th century determined its Eurocentric paradigms. The idea of "ethnic genre" proposed by Dan Ben Amos in the 1960s was a direct challenge to its methods of categorization, but also to the definition and analysis of folklore. This article argues that this represented a paradigm shift in folkloristics. It also suggests the related idea of folkloric identity as a new ideological direction. [ABSTRACT FROM AUTHOR]

As the Chinese have steadily improved their material lives over the past half century, they have also experienced a transition of cultural life from confusion to self-awareness and self-confidence. The current Intangible Cultural Heritage (ICH) movement has doubtlessly provided an important opportunity for such a transformation. What emerged from this process is an example of a cultural self-healing mechanism in Chinese culture: during cultural conflicts and interactions, fundamental Chinese beliefs and values arose as the basis for tolerance, co-existence, integration, and the creation of new cultures. The vitality of Chinese culture lies in this mechanism, which is based on a polytheist cosmology and inclusive ethical values. This article examines this mechanism in the current context of historical and global changes. If viewed from the perspective of its dynamic self-healing mechanism, Chinese culture is full of promises. Conversely, if viewed solely from the modernist monotheist belief and values, it could be facing imminent crises. Using examples from history and everyday practice, this article argues that the concept of a cultural self-healing mechanism is essential to understand not only the continuity of Chinese culture, hut also the production and development of human cultures more broadly. [ABSTRACT FROM AUTHOR]

Two novel Anderson-type polyoxometalates (POMs)-based metal-organic frameworks (MOFs), namely, H{Cu2(μ2-OH)2L¹[CrMo6(OH)6O18]}·4H2O (1), {Cu2L²[CrMoVI 5MoV(OH)6O18](H2O)4}·4H2O (2) (L¹ = N,N'-bis(3-pyridinecarboxamide)-piperazine, L² = N,N'-bis(4-pyridinecarboxamide)-piperazine), are hydrothermally synthesized and structurally characterized by single-crystal X-ray diffraction, IR spectra, powder X-ray diffraction (PXRD) and thermogravimetric analyses (TGA). In complex 1, the hexadentate [CrMo6(OH)6O18]3- polyoxoanion bridges the CuII ions to generate a 2D Cu-POM inorganic layer, which is further extended by the μ2-bridging L¹ ligands (via ligation of pyridyl nitrogen atoms) to form a 3D MOF with a 4,6-connected {44·610·8}{44·6²} topology. Complex 2 is also a 3D POM-based MOF exhibiting a {42·84} topology, which is constructed from the quadridentate [CrMoVI 5MoV(OH)6O18]4- polyoxoanions and μ4-bridging L² ligands (via ligation of pyridyl nitrogen and carbonyl oxygen atoms). The different coordination modes of POM polyanions and the isomeric bis(pyridylformyl)piperazine ligands play key roles in the construction of the title complexes. In addition, the photocatalytic activities of the title complexes on the degradation of methylene blue (MB) under UV, visible light and sunlight irradiation have been investigated in detail. [ABSTRACT FROM AUTHOR]

Three octamolybdate-based metal-organic complexes (MOCs), namely, [H2en]2[Cu(pzca)2(Mo8O26)]. 4H2O (1), [Cu2(pzca)2(Mo8O26)0.5(H2O)4].H2O (2) and [CuI 3CuII 4(pzca)7(Mo8O26)(H2O)2].4H2O (3) (en = ethylenediamine, pzca = 2-pyrazinecarboxylic acid), have been successfully synthesized under hydrothermal conditions via adding different kinds of amine and adjusting the pH values. The single crystal X-ray diffraction, elemental analyses, IR spectra, and thermogravimetric analyses have been used to characterize the title complexes. In compound 1, the [Cu(pzca)2] units bridge the [β-Mo8O26]4- clusters to generate a 1D chain, which is extended by hydrogen-bonding interactions to a 3D supramolecular structure. Compound 2 exhibits a 3D coordination framework based on the 1D infinite [Cu2(pzca)2]n2n+ zigzag chains and β-Mo8O26 4- anions, and shows a trinodal 3,3,4-connected {83}4{86} topology containing a dodecagonal channel with the dimension of 13.496 × 19.642 Å2. Compound 3 is a 3D metal-organic network derived from the "λ"-like [Cu5(pzca)4] subunits and [β-Mo8O26]4- anions, which represents a novel {4.6.83.10}2{4.6.8}2{42.104}{42.83.10}{6.82}2{62.103.12}{62.82.102}{62.83.10}{63}4 topology in octamolybdate- based MOCs. The structural diversities show that the different amines and pH value of the reaction system play key roles in the construction of high dimensional architectures. Moreover, the electrochemical behaviors and photocatalytic activity for compound 1 have been investigated in detail. [ABSTRACT FROM AUTHOR]

Translating rites de marge into "transition rites" in the model of the rites of passage marked not only a lost semantic meaning but also the influences from certain anthropological orientations. While the model has profoundly affected the development of folkloristic and anthropological theories, the lost meanings in the model have also hampered the advance of related studies. Examining the concerning scholarship, this study explores the original meanings and multiple implications of the model in new social contexts. [ABSTRACT FROM AUTHOR]