` == Your feedback is welcome == Hi Keahapana,  Would you mind reviewing the recent changes to Concerns and controversies over Confucius Institutes, and perhaps weighing in on the corresponding talk page discussion?  I would like to recuse myself for now, but I have provided a summary of the edits in question. Thanks.    :Yes, I'll be glad to. Best wishes for the new year,    ::You too.  If ever you come across a page that you think I may be able to help on, let me know .     ::*I have now proposed a merger of the 'concerns' article with its parent.    *There is a discussion at Wikipedia_talk:Canvassing#Curious you may be interested in. Cheers,    ::Thanks for notifying me. I'll reply on the Talk page. Cheers,     Hi Keahapana, I just posed a question on the talk page for the concerns and controversies article.  Seems that everyone is telling everyone else to discuss before reverting, yet there are three reverts and no discussion in more than a month. I am pretty confused, and would appreciate if you could head to the talk page to explain what the thought process was behind your changes (I hope other editors will do the same). I'll try to mediate if I can, but don't know how much more I can invest in parsing through all the diffs to understand what's going on. Thanks,    :I appreciate your offer. Thank you. I was responding to the edits and deletions made in January, but waited until the merger discussion had ended. I'm sorry that my work was confusing and thought the edit summaries would be clear. I'll post a list of my 10 February edits and we can begin the discussion from that. Thanks again,     == Rational Skepticism WikiProject member asking for look at Theosophy entry ==  Since you are an active participant in the Rational Skepticism WikiProject, would you mind looking over the Wikipedia entry on Theosophy to see if you find any concerns? Thanks much,   :Yes, I'd be glad to take a closer look when I get time. I've watchlisted the page and will follow the NPOV squabbles.    ::PS. I see you don't have a User page. Please see WP:USERPAGES.     :::Thanks for being willing to take a closer look when you have time.   :::I thought I had a user page but apparently didn't comprehend what one was. I am very new. Now I have a user page. I haven't put anything on it. I'm busy but I hope to put something on it someday.   :::Thanks a lot.     ==Reference info== Greetings, Keahapana, I was checking the references in the Ma Gu article, and I noticed that you not only started the article, and contributed to it over time (and may perhaps still be interested in it). I also know that you are generally knowledgeable, even erudite, in many areas of ancient Chinese culture and linguistics. Therefor, I was wondering if you would happen to know a better reference to the section Ma Gu#Hemp goddess?, where it says:  :Needham (1980:152) pointed out that Ma Gu was goddess of Shandong's sacred Mount Tai, where cannabis ``was supposed to be gathered on the seventh day of the seventh month, a day of seance banquets in the Taoist communities.``  Referring to Needham, Joseph. 1980. Science and Civilisation in China: Volume 5, Chemistry and Chemical Technology; Part 4, Spagyrical Discovery and Invention. Cambridge University Press.  However, page 152 in this text appears to involve a discussion of distillation of alcohol, rather than Chinese mythology or religion. Might you know whether this reference is incorrect (perhaps found elsewhere in one of Needham's works), or do you think that the statement in the article is just inaccurate (or, at least, not supported by this particular reference)?     :Sorry to bother you (if I did). I usually use my own library and not on line stuff, but I had the brilliant idea of doing an online Google search on the quote and found that it is from page 152 of Needham, Joseph. 1974. Science and Civilisation in China: Volume 5, Chemistry and Chemical Technology; Part 2, Spagyrical Discovery and Invention: Magisteries of Gold and Immortality. Cambridge University Press. I'll correct the ref.     ::Greetings, Dcattell. I've seen and appreciate your many WP contributions. No bother, since you answered your question before I could. Thanks for finding my mistaken year and volume of SCC. I started a Bigu (avoiding grains) article and am currently compiling quotes from (already too many) references. Would you please take a look? Any changes or corrections would be appreciated. Thanks,     :::I'm looking at references. Of course one difficulty with the Chinese Daoist terminology is that it can be hard to distinguish technical vocabulary from the ordinary meanings  of the characters. Looking at the Bigu article I immediately thought of Boyi (伯夷), who with his brother and Shuqi (叔齊), starved to death avoiding the grain of the newly established Zhou dynasty, due to thinking it spiritually impure (rejecting the Zhou claims to have the mandate of Heaven together with the political sovereignty over all the lands and the grains which it produced). Original source Shiji. The brothers therefor abstained from eating the grain (辟穀) of Zhou (more lit.: submitting to their law of grains?) and went and lived on mugwort or some such on Shouyang Shan, until they were reminded that these plants too now belonged to Zhou, at which point they starved themselves to death. I'll try be of more help later.    ::::Greetings, Keahapana: Regarding your references for bigu it seems that your main problem is that there are a lot of references because this is an important topic, but that they (without actually reading them all) would seem to treat the bigu topic tangentially, and thus not give a complete picture. I think that bigu has not received the academic attention which it deserves: it should provide fertile material for future PhD these, and more advanced research. I don't think there is much that I myself could do in the case of this article, because most of what I have found out would amount to original research (and which is why I am not putting this on the article talk page). In terms of pre-Han material it seems the most important resources regarding 辟穀 are the Shiji (世家, 留侯世家, 26  and there's no reason why this couldn't be used directly, since it is a research work and in no way a primary source) and the Lunheng (道虛, 26). The reference to the Shiji in Bigu (avoiding grains) (Despeux 2008:233) is incorrect and you probably want to change it: the ``Li Shaojun`` and Wudi incident is in Lunheng, not Shiji. What impresses me the most regarding bigu as a phenomenon is that it was addressed by top Tang poets: 2 by Wang Wei, 2 by Bai Juyi, Liu Zongyuan wrote one, and Zhang Ji from Jiangnan actually wrote 2 under the heading《贈辟谷者》. Of course using  these would seem to involve original research, unless you have anything in your references about it. The content of the poems would seem to confirm your references, but also raise a few issues. For instance Bai Juyi's, Quantangshi 卷424_5, 夢仙 has a line (苟無金骨相，不列丹台名。徒傳辟穀法，虛受燒丹經。) which seems to consider consider bigu like the practice of taking harmful elixirs, with both as (at least sometimes during Tang) fraudulent medical practices, in the line of Neidan elixirs with toxic heavy metals, or that it kit was used for exploitation. Similarly, Wang Wei (who actually did starve himself into a skeletal state after the death of his mother) wrote in 卷126_89 《故太子太師徐公挽歌四首》: ``留侯常辟穀，何苦不長生。`` Maybe your references have some thing about the Marquis of Liu (留侯, Zhang Liang (Western Han)) mentioned in the poems, since Sima's reference to bigu in the Shiji is in the section on his biography? Anyway, thanks for doing the article, I personally find it quite interesting, although I doubt I have much to contribut