A comparison of different human papillomavirus tests in PreservCyt versus SurePath in a referral population-PREDICTORS 4

AbstractBackgroundTwo transport media, PreservCyt and SurePath, are widely used for cervical cytology screening. There are concerns that they may perform differently for HPV testing.ObjectivesA comparison of the performance of six different HPV tests in SurePath and PreservCyt in a referral population using two samples from each woman. The primary goal was to compare the performance of each test in the two media. Comparisons between assays and viral load comparisons between media were secondary aims.Study designTwo cervical samples were collected in random order at the same visit in women with abnormal cytology. One sample was placed in 20ml of PreservCyt and the other in 10ml of SurePath. Aliquots were taken for 4 DNA based tests: digene HC2 High-Risk HPV DNA Test, Abbott Realtime, BD Onclarity and Genera PapType, an RNA based test—: Hologic Aptima and a protein test: OncoHealth.Results630 sample pairs were included in the analyses. For all tests except the protein test sensitivities were in excess of 90% for CIN2+ and 95% for CIN3+ for both media and with no significant differences except for a lower sensitivity for CIN2+ of Aptima in SurePath (93% vs 98%, P=0.005). Specificity for <CIN2 was significantly better in Surepath for HC2, RealTime and Aptima, and generally lower relative signal strengths were seen with SurePath except for Onclarity, especially when it was the second sample.ConclusionsWe found similar sensitivity for CIN3+ in PreservCyt and SurePath for 5 nucleic acid tests in the two media in a referral population, but signal strength and positivity rates were lower in SurePath except for the Onclarity test. These results need to be replicated in a screening population

Performance and Diagnostic Accuracy of a Urine-Based Human Papillomavirus Assay in a Referral Population

Cancer Research UK Programme grant C569/A16891 provided funding to J.M. Cuzick, supplemented by financial contributions and assay kits to J.M. Cuzick from Trovagene, Qiagen, BD, Abbott, Genera, Hologic and Oncohealth

Local Resistance in Early Medieval Chinese Historiography and the Problem of Religious Overinterpretation

Official Chinese historiography is a treasure trove of information on local resistance to the centralised empire in early medieval China (third to sixth century). Sinologists specialised in the study of Chinese religions commonly reconstruct the religious history of the era by interpreting some of these data. In the process, however, the primary purpose of the historiography of local resistance is often overlooked, and historical interpretation easily becomes ‘overinterpretation’—that is, ‘fabricating false intensity’ and ‘seeing intensity everywhere’, as French historian Paul Veyne proposed to define the term. Focusing on a cluster of historical anecdotes collected in the standard histories of the four centuries under consideration, this study discusses the supposedly ‘religious’ nature of some of the data they contain

Christine Mollier, Une apocalypse taoïste du Ve siècle. Le Livre des Incantations Divines des Grottes Abyssales. 1990. (Mémoires de l'IHEC, vol. XXXI)

Kleeman Terry F. Christine Mollier, Une apocalypse taoïste du Ve siècle. Le Livre des Incantations Divines des Grottes Abyssales. 1990. (Mémoires de l'IHEC, vol. XXXI). In: Études chinoises, vol. 11, n°2, Automne 1992. pp. 182-186

Christine Mollier, Une apocalypse taoïste du Ve siècle. Le Livre des Incantations Divines des Grottes Abyssales. 1990. (Mémoires de l'IHEC, vol. XXXI)

Kleeman Terry F. Christine Mollier, Une apocalypse taoïste du Ve siècle. Le Livre des Incantations Divines des Grottes Abyssales. 1990. (Mémoires de l'IHEC, vol. XXXI). In: Études chinoises, vol. 11, n°2, Automne 1992. pp. 182-186

Sources for religious practice in Zitong: The local side of a national cult

Wenchang est l'un des grands dieux nationaux de l'époque impériale tardive. Il fut l'objet de culte à titre de patron de l'étude qui applique la moralité, dispensateur de fils, gardien martial et maître des épidémies. On trouvait ses temples dans chaque district et la plupart des villages de Chine. Cependant, le culte de Wenchang a commencé comme un culte local, rendu au serpent manieur de foudre au sommet d'une montagne à proximité du chef lieu du district de Zitong dans le nord du Sichuan. Quelle est la relation entre cette dévotion nationale très largement répandue et son temple originel au Sichuan? La recherche sur les liens entre un lieu de culte originel et son amplification régionale ou nationale est encore limitée. La plupart des études de ce type (Schipper et Dean sur Baosheng dadi, Li Xiangshen et d'autres sur Mazu, etc.) furent centrées sur la Chine du sud-est. Le modèle d'interaction entre « temple mère » et « temple affilié » semble y avoir été différent du modèle connu au Sichuan. Nous disposons de deux types de sources pour Zitong : sources scripturales et sources historiques. Les écritures liées à ce culte remontent à la dynastie Song. Les sources historiques, bien qu'elles comprennent un récit du IVe siècle, sont limitées pour les périodes clés des Song, Yuan et Ming. Pour cette région, les seules histoires locales subsistant datent des Qing et de la période républicaine. Néanmoins, elles nous fournissent quelques importantes inscriptions d'époques plus anciennes. La chroniques la plus complète des Qing nous fait voir un temple à administration héréditaire se trouvant en compétition avec des cultes introduits plus récemment, mais ayant conservé un degré surprenant d'indépendance par rapport au culte national.Kleeman Terry F. Sources for religious practice in Zitong: The local side of a national cult. In: Cahiers d'Extrême-Asie, vol. 10, 1998. Culte des sites et culte des saints en Chine. pp. 341-355

A history of Chʻeng-Han

This thesis centers on a family surnamed Li in the first half of the fourth century. The Lis were originally inhabitants of the eastern Szechwan region and belonged to the Indigenous non-Chinese grouping of that area, the Pa people, also referred to as the Lin Chun Man. They moved to the Shensi area around the beginning of the third century and returned to Szechwan a century later in a large group of migrants fleeing internal disorders and famine. In Szechwan they came into conflict with the local officials representing the Chin dynasty and eventually established an independent state there which existed from 306 to 347. The state was known first as Ch'eng and then, after 338, as Han. My thesis consists of introductory material followed by an annotated translation. In the introduction I first present a general overview of the history of the period and Ch'eng-Han's place in it. I then go on to discuss several aspects of the history of the state. First the Pa people and their origin myth centering on Lin Chun is discussed, then an investigation is made of the various sources for the history of Ch'eng-Han. It is determined that the primary surces are the works of Ch'ang Ch'ü, the Hua-yang kuo-chih and the Shu Li Shu, and that this Shu Li Shu or a section of the Shih-Liu kuo ch'un-ch'iu based upon it is the ultimate source of the Chin Shu account. Next the scale and historical import of the migrations of the period are considered and finally the relation of the Li family to religious Taoism, particularly with regard to Fan Ch'ang-sheng, is dealt with. This is followed by the translation. It is a conflation of a basic text, Chin Shu 120 and 121, with chapters 8 and 9 of the Hua-yang kuo-chih as well as occasional passages from other portions of these two works and the Wei Shu and the Shih-liu kuo ch'un-ch'iu, the last work being preserved only in quotations in later encyclopedia. My purpose in making this translation has been to present as complete as possible a record of the events important in the history of the Ch'eng-Han state.Arts, Faculty ofAsian Studies, Department ofGraduat