About Oirat Texts from the Handwritten Collection BM-574 from the Collection of P. B. Baldanzhapov by Deliash N. Muzraeva, Tsymzhit P. Vanchikova

“…Among these texts, along with hymns, praises of the deities of the Buddhist pantheon, sutras, fortune-telling books, descriptions of incense rituals, dharani texts (tarni) and texts against slander are presented. …”
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Making Maoshan Great Again: Religious Rhetoric and Popular Mobilisation from Late Qing to Republican China (1864–1937) by Qijun Zheng

“…Through a detailed analysis of primary sources, including editions of the <i>Maoshan Gazetteer</i>, liturgical manuals such as the scripture (<i>jing</i> 經), litany (<i>chan</i> 懺), and performative texts such as the precious scroll (<i>baojuan</i> 寶卷) of the Three Mao Lords, this study identifies six key rhetoric strategies employed by Maoshan Daoists, using the acronym IMPACT: (1) Incorporation: Appending miracle tales (<i>lingyan ji</i> 靈驗記) and divine medicine (<i>xianfang</i> 仙方) to address immediate and practical needs of contemporary society; (2) Memory: Preserving doctrinal continuity while invoking cultural nostalgia to reinforce connections to traditional values and heritage; (3) Performance: Collaborating with professional storytellers to disseminate vernacularized texts through oral performances, thereby reaching broader audiences including the illiterate. (4) Abridgment: Condensing lengthy texts into concise and accessible formats; (5) Canonization: Elevating the divine status of deities through spirit-writing, thereby enhancing their religious authority; (6) Translation: Rendering classical texts into vernacular language for broader accessibility. …”
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