scholarly journals Supplementary material to "Characterization of submicron aerosols influenced by biomass burning at a site in the Sichuan Basin, southwestern China"

Author(s):  
Wei Hu ◽  
Min Hu ◽  
Weiwei Hu ◽  
Hongya Niu ◽  
Jing Zheng ◽  
...  
Fuel ◽  
2018 ◽  
Vol 211 ◽  
pp. 507-516 ◽  
Author(s):  
Zhifu Wei ◽  
Yongli Wang ◽  
Gen Wang ◽  
Zepeng Sun ◽  
Liang Xu

2020 ◽  
Vol 9 (1) ◽  
Author(s):  
Feng Zhang ◽  
Hai-Dong Yu ◽  
Can Xiong ◽  
Zhao-Ying Wei ◽  
Guang-Zhao Peng ◽  
...  

2021 ◽  
pp. SP514-2021-2
Author(s):  
Weimu Xu ◽  
Johan W. H. Weijers ◽  
Micha Ruhl ◽  
Erdem F. Idiz ◽  
Hugh C. Jenkyns ◽  
...  

AbstractThe organic-rich upper Lower Jurassic Da'anzhai Member (Ziliujing Formation) of the Sichuan Basin, China is the first stratigraphically well-constrained lacustrine succession associated with the Toarcian Oceanic Anoxic Event (T-OAE; ∼183 Ma). The formation and/or expansion of the Sichuan mega-lake, likely one of the most extensive fresh-water systems to have existed on the planet, is marked by large-scale lacustrine organic productivity and carbon burial during the T-OAE, possibly due to intensified hydrological cycling and nutrient supply. New molecular biomarker and organic petrographical analyses, combined with bulk organic and inorganic geochemical and palynological data, are presented here, providing insight into aquatic productivity, land-plant biodiversity, and terrestrial ecosystem evolution in continental interiors during the T-OAE. We show that lacustrine algal growth during the T-OAE accounted for a significant organic-matter flux to the lakebed in the palaeo-Sichuan mega-lake. Lacustrine water-column stratification during the T-OAE facilitated the formation of dysoxic-anoxic conditions at the lake bottom, favouring organic-matter preservation and carbon sequestration into organic-rich black shales in the Sichuan Basin. We attribute the palaeo-Sichuan mega-lake expansion to enhanced hydrological cycling in a more vigorous monsoonal climate in the hinterland during the T-OAE greenhouse.Supplementary material at https://doi.org/10.6084/m9.figshare.c.5433544


2011 ◽  
Vol 11 (12) ◽  
pp. 32877-32920 ◽  
Author(s):  
Y. Qin ◽  
S. D. Xie

Abstract. Multi-year inventories of anthropogenic black carbon emissions, including both fuel consumption and biomass burning, at a high spatial resolution of 0.25° × 0.25° have been constructed in China using GIS methodology for the period 1980–2009, based on official statistical data and time-varying emission factors. Results show that black carbon emissions increased from 0.87 Tg in 1980 to 1.88 Tg in 2009 with a peak in about 1995, and had been continually increasing in the first decade of the 21 century. Residential contribution to the total BC emissions declined from 82.03% in 1980 to 42.33% in 2009 at a continuous diminishing trend, but had always been the dominant contributor in China. While contributions from industry and transportation sectors had increased notably. BC emissions were mainly concentrated in the central eastern districts, the three northeastern provinces and the Sichuan Basin, covering 22.30% of China's territory, but were responsible for 43.02%, 50.47%, 50.69% and 54.30% of the national black carbon emissions in 1985, 1995, 2005 and 2009, respectively. Besides, China made up 70–85% of BC emissions in East Asia, half of the emissions in Asia, and accounted for averagely 18.97% of the global BC emissions during the estimation period.


2020 ◽  
Vol 74 (4) ◽  
pp. 945-983
Author(s):  
Xiao Yang

Abstract This paper considers visualizations in Chinese medieval esoteric Buddhism in seven sculptural tableaux of the Mahāmāyūrī-vidyārājñī (Peacock Wisdom King 孔雀明王) from rock carving sites in the Sichuan Basin, Southwestern China. Early scholars highlighted the authority of Amoghavajra’s ritual manual for the Mahāmāyūrī images in this area, yet divergences between text and image hold them back from further interpretation. This paper reinvestigates these Mahāmāyūrī shrines “dialectically” by considering the text-image relationship. While keeping Amoghavajra’s ritual manual as a reference, it attempts to decode the meaning of the images and sites based on their own content, and to extrapolate from the text-image divergences how artistic productions and esoteric practices could lead to the presence of such divergences. This involves discussing artistic forms and decorative elements appropriated from exoteric Buddhism, as well as adjustments to the central icon and adjacent narrative scenes weaved within the temporal and spatial transitions. It also includes observations on the grouping between the Mahāmāyūrī and other deities in the larger iconographic program in their affiliated rock-cut sites, which reflects the interaction between this esoteric teaching and other popular beliefs. At least four out of seven examples share the same hierarchical iconographic programs or signature spatial structures similar to the Mahāmāyūrī altar prescribed in Amoghavajra’s ritual manual. It takes these visual or spatial similarities as concrete evidences that the construction of these shrines intended to make altars/maṇḍalas, although in two different ways to represent the esoteric altar and to create a space to conduct such a ritual.


Sign in / Sign up

Export Citation Format

Share Document