wanyu/IteraTeR_full_sent huggingface dataset:
Original:  Wu, concludes  , "may be rendered as "shaman" or, perhaps, less controversially as "spirit medium"."  criticizes "the majority of scholars" who use one word shaman to translate many Chinese terms (wu , xi , yi , xian , and zhu ), and writes, "The general tendency to refer to all ecstatic religious functionaries as shamans blurs functional differences."
Revised:  Wu, concludes , "may be rendered as "shaman" or, perhaps, less controversially as "spirit medium"." Paper criticizes "the majority of scholars" who use one word shaman to translate many Chinese terms (wu , xi , yi , xian , and zhu ), and writes, "The general tendency to refer to all ecstatic religious functionaries as shamans blurs functional differences."
Edit intent: fluency
Original: )". This dictionary also includes a variant Great Seal script (called a guwen "ancient script") that elaborates wu .  analyzes this guwen graph as gong "two hands held upward" at the bottom (like shi 's Seal graph) and two "mouths" with the "sleeves" on the sides;
Revised: )". This dictionary also includes a variant Great Seal script (called a guwen "ancient script") that elaborates wu . Hopkins analyzes this guwen graph as gong "two hands held upward" at the bottom (like shi 's Seal graph) and two "mouths" with the "sleeves" on the sides;
Edit intent: fluency
Original:  Tu Baikui suggests that the wu oracle character "was composed of two pieces of jade and originally designated a tool of divination." ( "" 2014 ; citing ) Citing Li Xiaoding that gong 工 originally pictured a "carpenter's square",  argues that oracle inscriptions used wu interchangeably with fang "square;
Revised:  Tu Baikui suggests that the wu oracle character "was composed of two pieces of jade and originally designated a tool of divination." ( "" 2014 , citing Citing Li Xiaoding that gong 工 originally pictured a "carpenter's square", argues that oracle inscriptions used wu interchangeably with fang "square;
Edit intent: fluency
Original:  side; place" for sacrifices to the sifang "four directions".  proposed a relation between Mongolian bügä "shaman", Turkish bögü "shaman", "Chinese bu, wu (shaman), buk, puk (to divine), and Tibetan aba (pronounced ba, sorcerer)".  puts forward a Sino-Tibetan root * "magician;
Revised:  side; place" for sacrifices to the sifang "four directions". Laufer proposed a relation between Mongolian bügä "shaman", Turkish bögü "shaman", "Chinese bu, wu (shaman), buk, puk (to divine), and Tibetan aba (pronounced ba, sorcerer)". puts forward a Sino-Tibetan root * "magician;
Edit intent: meaning-changed
Original:  side; place" for sacrifices to the sifang "four directions".  proposed a relation between Mongolian bügä "shaman", Turkish bögü "shaman", "Chinese bu, wu (shaman), buk, puk (to divine), and Tibetan aba (pronounced ba, sorcerer)".  puts forward a Sino-Tibetan root * "magician;
Revised:  side; place" for sacrifices to the sifang "four directions". proposed a relation between Mongolian bügä "shaman", Turkish bögü "shaman", "Chinese bu, wu (shaman), buk, puk (to divine), and Tibetan aba (pronounced ba, sorcerer)". Coblin puts forward a Sino-Tibetan root * "magician;
Edit intent: meaning-changed
Original:  shaman" and Written Tibetan 'ba'-po "sorcerer" and 'ba'-mo "sorcereress" (of the Bön religion).  notes Chinese xian < sjän < *sen "transcendent;
Revised:  shaman" and Written Tibetan 'ba'-po "sorcerer" and 'ba'-mo "sorcereress" (of the Bön religion). Schuessler notes Chinese xian < sjän < *sen "transcendent;
Edit intent: clarity
Original:  without", and wǔ "dance", "can all be traced back to one primitive figure of a man displaying by the gestures of his arms and legs the thaumaturgic powers of his inspired personality" (1945:5) . Many Western Han Dynasty tombs contained jade plaques or pottery images showing "long-sleeved dancers" performing at funerals, who identifies as shamans, citing the Shuowen jiezi that early wǔ characters depicted a dancer's sleeves.
Revised:  without", and wǔ "dance", "can all be traced back to one primitive figure of a man displaying by the gestures of his arms and legs the thaumaturgic powers of his inspired personality" . Many Western Han Dynasty tombs contained jade plaques or pottery images showing "long-sleeved dancers" performing at funerals, who identifies as shamans, citing the Shuowen jiezi that early wǔ characters depicted a dancer's sleeves.
Edit intent: clarity
Original:  without", and wǔ "dance", "can all be traced back to one primitive figure of a man displaying by the gestures of his arms and legs the thaumaturgic powers of his inspired personality" (1945:5) . Many Western Han Dynasty tombs contained jade plaques or pottery images showing "long-sleeved dancers" performing at funerals, who identifies as shamans, citing the Shuowen jiezi that early wǔ characters depicted a dancer's sleeves.
Revised:  without", and wǔ "dance", "can all be traced back to one primitive figure of a man displaying by the gestures of his arms and legs the thaumaturgic powers of his inspired personality" (1945:5) . Many Western Han Dynasty tombs contained jade plaques or pottery images showing "long-sleeved dancers" performing at funerals, whom Erickson identifies as shamans, citing the Shuowen jiezi that early wǔ characters depicted a dancer's sleeves.
Edit intent: clarity
Original:  "Linguistic facts reveal the intimate relationships between the word wu (*myu) "shamanka" and such words as "mother", "dance", "fertility", "egg", and "receptacle". The ancient shamanka, then, was closely related to the fecund mother, to the fertile soil, to the receptive earth. The textual evidence supports these philological associations. In Shang and Chou times, shamankas were regularly employed in the interests of human and natural fertility, above all in bringing rain to parched farmlands – a responsibility they shared with ancient kings. They were musicians and dancers and oracles." . cites the Japanese sinologist Shirakawa Shizuka 's hypothesis that the mother of Confucius was a wū. 120px|Drawing of the bronze script character wū (*mjag).
Revised:  Jensen cites the Japanese sinologist Shirakawa Shizuka 's hypothesis that the mother of Confucius was a wū. 120px|Drawing of the bronze script character wū (*mjag).
Edit intent: clarity
Original:  32 in repeated compounds (most commonly "wu spirit/sacrifice" and "bring the wu) and 26 in miscellaneous contexts.  differentiates four meanings of these oracular wu: "a spirit, wu of the north or east, to which sacrifices are offered" "a sacrifice, possibly linked to controlling the wind or meteorology" "an equivalent for shi , a form of divination using achilea" "a living human being, possibly the name of a person, tribe, place, or territory"
Revised:  32 in repeated compounds (most commonly "wu spirit/sacrifice" and "bring the wu) and 26 in miscellaneous contexts. Boileau differentiates four meanings of these oracular wu: "a spirit, wu of the north or east, to which sacrifices are offered" "a sacrifice, possibly linked to controlling the wind or meteorology" "an equivalent for shi , a form of divination using achilea" "a living human being, possibly the name of a person, tribe, place, or territory"
Edit intent: meaning-changed
Original:  doctor". This archaic yi , writes  , "ideographically depicted a shaman-doctor in the act of exorcistical healing with ( 'arrows' in) a 'quiver', a 'hand holding a lance', and a wu 'shaman'." Unschuld believes this character depicts the type of wu practitioner described in the Liji.
Revised:  doctor". This archaic yi , writes Carr , "ideographically depicted a shaman-doctor in the act of exorcistical healing with ( 'arrows' in) a 'quiver', a 'hand holding a lance', and a wu 'shaman'." Unschuld believes this character depicts the type of wu practitioner described in the Liji.
Edit intent: meaning-changed
Original:  doctor" signified, writes  , "the practice of medicine was not any longer confined to the incantations of the wu, but that it had been taken over (from an official standpoint) by the "priest-physicians," who administered elixirs or wines as treatments for their patients."
Revised:  doctor" signified, writes Schiffeler , "the practice of medicine was not any longer confined to the incantations of the wu, but that it had been taken over (from an official standpoint) by the "priest-physicians," who administered elixirs or wines as treatments for their patients."
Edit intent: meaning-changed
Original:  As  explains, "Shamans had to carry out an exhausting dance within a ring of fire until, sweating profusely, the falling drops of perspirations produced the desired rain."
Revised:  As Unschuld explains, "Shamans had to carry out an exhausting dance within a ring of fire until, sweating profusely, the falling drops of perspirations produced the desired rain."
Edit intent: meaning-changed
Original:  No, this cannot be allowed.' (the duke said): 'Well, then I want to expose to the sun a wu and what about that?' (Xianzi) answered: 'Heaven has not (given us) rain in a long time but to put one's hope on an ignorant woman and offer her to pray (for rain), no, this is too far (from reason).' (, citing ) Commentators interpret the wu as a female shaman and the wang as a male cripple.
Revised:  No, this cannot be allowed.' (the duke said): 'Well, then I want to expose to the sun a wu and what about that?' (Xianzi) answered: 'Heaven has not (given us) rain in a long time but to put one's hope on an ignorant woman and offer her to pray (for rain), no, this is too far (from reason).' , citing . Commentators interpret the wu as a female shaman and the wang as a male cripple.
Edit intent: fluency
Original:  Commentators have attempted to explain why the wu merely interpreted the duke's dream but did not perform a healing ritual or exorcism, and why the duke waited until the prediction had failed before ordering the execution.  suggests the wu was executed in presumed responsibility for the Zhao ancestral spirit's attack.
Revised:  Commentators have attempted to explain why the wu merely interpreted the duke's dream but did not perform a healing ritual or exorcism, and why the duke waited until the prediction had failed before ordering the execution. Boileau suggests the wu was executed in presumed responsibility for the Zhao ancestral spirit's attack.
Edit intent: meaning-changed
Original:  ( , cited in ) Chen's shaman-king hypothesis was supported by Kwang-chih Chang who cited the Guoyu story about Shao Hao severing heaven-earth communication (above).
Revised:  , cited in ) Chen's shaman-king hypothesis was supported by Kwang-chih Chang who cited the Guoyu story about Shao Hao severing heaven-earth communication (above).
Edit intent: fluency
Original:  ( , cited in ) Chen's shaman-king hypothesis was supported by Kwang-chih Chang who cited the Guoyu story about Shao Hao severing heaven-earth communication (above).
Revised:  ( , cited in . Chen's shaman-king hypothesis was supported by Kwang-chih Chang who cited the Guoyu story about Shao Hao severing heaven-earth communication (above).
Edit intent: fluency
Original:  For instance,  calls Chen's hypothesis "somewhat antiquated being based more on an a priori approach than on history" and says, In the case of the relationship between wu and wang [king], Chen Mengjia did not pay sufficient attention to what the king was able to do as a king, that is to say, to the parts of the king's activities in which the wu was not involved, for example, political leadership as such, or warfare.
Revised:  For instance, Boileau calls Chen's hypothesis "somewhat antiquated being based more on an a priori approach than on history" and says, In the case of the relationship between wu and wang [king], Chen Mengjia did not pay sufficient attention to what the king was able to do as a king, that is to say, to the parts of the king's activities in which the wu was not involved, for example, political leadership as such, or warfare.
Edit intent: meaning-changed
Original:  Ever since Emperor Wu of Han established Confucianism as the state religion, the ruling classes have shown increasing prejudice against shamanism (, ) . Some modern writers view the traditional Confucianist disdain for female shamans as sexism.
Revised:  Ever since Emperor Wu of Han established Confucianism as the state religion, the ruling classes have shown increasing prejudice against shamanism . Some modern writers view the traditional Confucianist disdain for female shamans as sexism.
Edit intent: coherence
Original:  In all funerary services, they are in charge of the rituals by which the Spirit Mediums make [the spirits] descend (jiang ). (, citing ) The Nanwu and Nüwu have different shamanic specializations, especially regarding inauspicious events like sickness, death, and natural disaster.
Revised:  In all funerary services, they are in charge of the rituals by which the Spirit Mediums make [the spirits] descend (jiang ). , citing . The Nanwu and Nüwu have different shamanic specializations, especially regarding inauspicious events like sickness, death, and natural disaster.
Edit intent: fluency
Original:  (part 26 , , citing ) The poetry anthology Chu Ci, especially its older pieces, is largely characterized by its shamanic content and style, as explicated to some extent by sinologist David Hawkes (2011: passim ).
Revised:  (part 26 ), citing . The poetry anthology Chu Ci, especially its older pieces, is largely characterized by its shamanic content and style, as explicated to some extent by sinologist David Hawkes (2011: passim ).
Edit intent: fluency
Original:  (part 26 , , citing ) The poetry anthology Chu Ci, especially its older pieces, is largely characterized by its shamanic content and style, as explicated to some extent by sinologist David Hawkes (2011: passim ).
Revised:  (part 26 , , citing ) The poetry anthology Chu Ci, especially its older pieces, is largely characterized by its shamanic content and style, as explicated to some extent by sinologist David Hawkes : passim ).
Edit intent: coherence
Original:  This Wu Xian may or may not be the same as the (one or more) historical person(s) named Wu Xian.  suggests an equation of the word ling in the Chu dialect with the word wu.
Revised:  This Wu Xian may or may not be the same as the (one or more) historical person(s) named Wu Xian. Hawkes suggests an equation of the word ling in the Chu dialect with the word wu.
Edit intent: meaning-changed
Original:  From  : The six shamans receiving a corpse: Wu Yang (, "Shaman Bright"), Wu Peng (), Wu Di (), Wu Li () [Tang reconstruction *Lǐ, Hanyu Pinyin Lǚ], Wu Fan (), Wu Xiang () Ten other individuals named Wu in Shanhaijing: Wu Xian (), Wu Ji (), Wu Fen (or Ban) (), Wu Peng (), Wu Gu (), Wu Zhen (), Wu Li (), Wu Di (), Wu Xie (), Wu Luo ().
Revised:  From Hawkes : The six shamans receiving a corpse: Wu Yang (, "Shaman Bright"), Wu Peng (), Wu Di (), Wu Li () [Tang reconstruction *Lǐ, Hanyu Pinyin Lǚ], Wu Fan (), Wu Xiang () Ten other individuals named Wu in Shanhaijing: Wu Xian (), Wu Ji (), Wu Fen (or Ban) (), Wu Peng (), Wu Gu (), Wu Zhen (), Wu Li (), Wu Di (), Wu Xie (), Wu Luo ().
Edit intent: meaning-changed
Original:  Aspects of Chinese folk religion are sometimes associated with "shamanism".  provided descriptions and pictures of hereditary shamans in Fujian, called saigong (pinyin shigong) .  analyzed tongji mediumistic activities in the Taiwanese village of Bao'an . References Notes Bibliography  
Revised:  Aspects of Chinese folk religion are sometimes associated with "shamanism". De Groot provided descriptions and pictures of hereditary shamans in Fujian, called saigong (pinyin shigong) . analyzed tongji mediumistic activities in the Taiwanese village of Bao'an . References Notes Bibliography 
Edit intent: meaning-changed
Original:  Aspects of Chinese folk religion are sometimes associated with "shamanism".  provided descriptions and pictures of hereditary shamans in Fujian, called saigong (pinyin shigong) .  analyzed tongji mediumistic activities in the Taiwanese village of Bao'an . References Notes Bibliography  
Revised:  Aspects of Chinese folk religion are sometimes associated with "shamanism". provided descriptions and pictures of hereditary shamans in Fujian, called saigong (pinyin shigong) . Paper analyzed tongji mediumistic activities in the Taiwanese village of Bao'an . References Notes Bibliography 
Edit intent: coherence
Original:  Aspects of Chinese folk religion are sometimes associated with "shamanism".  provided descriptions and pictures of hereditary shamans in Fujian, called saigong (pinyin shigong) .  analyzed tongji mediumistic activities in the Taiwanese village of Bao'an . References Notes Bibliography  
Revised:  Aspects of Chinese folk religion are sometimes associated with "shamanism". provided descriptions and pictures of hereditary shamans in Fujian, called saigong (pinyin shigong) . analyzed tongji mediumistic activities in the Taiwanese village of Bao'an . Notes Bibliography 
Edit intent: coherence
Original:  Aspects of Chinese folk religion are sometimes associated with "shamanism".  provided descriptions and pictures of hereditary shamans in Fujian, called saigong (pinyin shigong) .  analyzed tongji mediumistic activities in the Taiwanese village of Bao'an . References Notes Bibliography  
Revised:  Aspects of Chinese folk religion are sometimes associated with "shamanism". provided descriptions and pictures of hereditary shamans in Fujian, called saigong (pinyin shigong) . analyzed tongji mediumistic activities in the Taiwanese village of Bao'an . References Notes References 
Edit intent: clarity
Original:  Aspects of Chinese folk religion are sometimes associated with "shamanism".  provided descriptions and pictures of hereditary shamans in Fujian, called saigong (pinyin shigong) .  analyzed tongji mediumistic activities in the Taiwanese village of Bao'an . References Notes Bibliography  
Revised:  Aspects of Chinese folk religion are sometimes associated with "shamanism". provided descriptions and pictures of hereditary shamans in Fujian, called saigong (pinyin shigong) . analyzed tongji mediumistic activities in the Taiwanese village of Bao'an . References Notes Bibliography Digitalized edition 2007 Chicoutimi Canda - Paris by Pierre Palpant. 
Edit intent: meaning-changed
Original:  Aspects of Chinese folk religion are sometimes associated with "shamanism".  provided descriptions and pictures of hereditary shamans in Fujian, called saigong (pinyin shigong) .  analyzed tongji mediumistic activities in the Taiwanese village of Bao'an . References Notes Bibliography  
Revised:  Aspects of Chinese folk religion are sometimes associated with "shamanism". provided descriptions and pictures of hereditary shamans in Fujian, called saigong (pinyin shigong) . analyzed tongji mediumistic activities in the Taiwanese village of Bao'an . References Notes Bibliography Footnotes
Edit intent: meaning-changed
Original:  Using Grove ’s Clean Language , a progressive questioning technique using clients ’ exact words, the facilitator works with a client ’ s self-generating metaphors to clarify personal beliefs, goals, and conflicts, and to bring about meaningful change.
Revised:  Using Grove 's clean language , a progressive questioning technique using clients ’ exact words, the facilitator works with a client ’ s self-generating metaphors to clarify personal beliefs, goals, and conflicts, and to bring about meaningful change.
Edit intent: fluency
Original:  Using Grove ’s Clean Language , a progressive questioning technique using clients ’ exact words, the facilitator works with a client ’ s self-generating metaphors to clarify personal beliefs, goals, and conflicts, and to bring about meaningful change.
Revised:  Using Grove ’s Clean Language , a progressive questioning technique using clients ' exact words, the facilitator works with a client ’ s self-generating metaphors to clarify personal beliefs, goals, and conflicts, and to bring about meaningful change.
Edit intent: fluency
Original:  Using Grove ’s Clean Language , a progressive questioning technique using clients ’ exact words, the facilitator works with a client ’ s self-generating metaphors to clarify personal beliefs, goals, and conflicts, and to bring about meaningful change.
Revised:  Using Grove ’s Clean Language , a progressive questioning technique using clients ’ exact words, the facilitator works with a client ' s self-generating metaphors to clarify personal beliefs, goals, and conflicts, and to bring about meaningful change.
Edit intent: fluency
Original: Nehyba & Lanc 2013 Background The practice of Symbolic Modelling is built upon a foundation of two complementary theories: the metaphors we live by,Lakoff & Johnson, 1980 and the models we create by.
Revised: Nehyba & Lanc 2013 Background The practice of symbolic modelling is built upon a foundation of two complementary theories: the metaphors we live by,Lakoff & Johnson, 1980 and the models we create by.
Edit intent: fluency
Original:  Lawley & Tompkins, 2000 Symbolic Modelling heightens awareness of clients ’ personal ‘ symbolic domain of experience ’ , facilitating them to develop a unique ‘metaphor landscape’ and to explore their internal metaphors, which consistent with conceptual metaphor theory , are seen to govern behaviour.
Revised:  Lawley & Tompkins, 2000 Symbolic modelling aims to heighten awareness of clients ’ personal ‘ symbolic domain of experience ’ , facilitating them to develop a unique ‘metaphor landscape’ and to explore their internal metaphors, which consistent with conceptual metaphor theory , are seen to govern behaviour.
Edit intent: clarity
Original:  Lawley & Tompkins, 2000 Symbolic Modelling heightens awareness of clients ’ personal ‘ symbolic domain of experience ’ , facilitating them to develop a unique ‘metaphor landscape’ and to explore their internal metaphors, which consistent with conceptual metaphor theory , are seen to govern behaviour.
Revised:  Lawley & Tompkins, 2000 Symbolic Modelling heightens awareness of clients ' personal " symbolic domain of experience ’ , facilitating them to develop a unique ‘metaphor landscape’ and to explore their internal metaphors, which consistent with conceptual metaphor theory , are seen to govern behaviour.
Edit intent: fluency
Original:  Lawley & Tompkins, 2000 Symbolic Modelling heightens awareness of clients ’ personal ‘ symbolic domain of experience ’ , facilitating them to develop a unique ‘metaphor landscape’ and to explore their internal metaphors, which consistent with conceptual metaphor theory , are seen to govern behaviour.
Revised:  Lawley & Tompkins, 2000 Symbolic Modelling heightens awareness of clients ’ personal ‘ symbolic domain of experience " , facilitating them to develop a unique ‘metaphor landscape’ and to explore their internal metaphors, which consistent with conceptual metaphor theory , are seen to govern behaviour.
Edit intent: fluency
Original:  Lawley & Tompkins, 2000 Symbolic Modelling heightens awareness of clients ’ personal ‘ symbolic domain of experience ’ , facilitating them to develop a unique ‘metaphor landscape’ and to explore their internal metaphors, which consistent with conceptual metaphor theory , are seen to govern behaviour.
Revised:  Lawley & Tompkins, 2000 Symbolic Modelling heightens awareness of clients ’ personal ‘ symbolic domain of experience ’ , facilitating them to develop a unique "metaphor landscape" and to explore their internal metaphors, which consistent with conceptual metaphor theory , are seen to govern behaviour.
Edit intent: fluency
Original:  Lawley & Tompkins, 2000 Symbolic Modelling heightens awareness of clients ’ personal ‘ symbolic domain of experience ’ , facilitating them to develop a unique ‘metaphor landscape’ and to explore their internal metaphors, which consistent with conceptual metaphor theory , are seen to govern behaviour.
Revised:  Lawley & Tompkins, 2000 Symbolic Modelling heightens awareness of clients ’ personal ‘ symbolic domain of experience ’ , facilitating them to develop a unique ‘metaphor landscape’ and to explore their internal metaphors, which in conceptual metaphor theory , are seen to govern behaviour.
Edit intent: clarity