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COVID-19 has challenged education systems globally. Traditional teaching and learning activities of more than 1,300 vocational colleges and nearly 11,000 vocational high schools in China have had to be paused and transformed into an online mode. A study had been conducted to trace the unprecedented change which would provide reflections on policies and practical experience worthy of reference for the follow-up development of online vocational education in China and other countries in the world. The study used two methods to collect data: (1) delivering questionnaires to 767 schools, 17009 teachers, 270,732 students, and (2) gathering 110 institute cases from 21 provinces and 170 curriculum cases from 14 provinces. The result showed that vocational institutions coped with the pandemic’s outbreak through online learning and achieved the overall goal of “Not Going to School but Classes still Ongoing.” Further, vocational institutions have faced problems and challenges of online learning in practice training and internship, organization, and technical environment. The development of vocational education in the information era requires thinking about the system-driven reform path and online learning strategy and putting it into action.

The transsphenoidal microsurgical operation is the best choice for most pituitary adenomas, whether or not there is an extension into the sphenoid or a supra-sellar extension without lateral spread. The advantage of this approach is that it allows selective removal of the adenoma and therefore can preserve normal pituitary function. In our series of 249 cases 79% had achieved a remission at follow-up one year or more after surgery. The surgical failure rate was 21%, and the mortality rate 0.8%. Complications occurred in 5.6%; most were temporary and minimal. The recurrence rate after transsphenoidal microsurgery was lower than that quoted in the literature after craniotomy. The smaller the size of the adenomas and the less the hormone abnormality preoperatively, the better the outcome.

Object The authors conducted a study to develop a safe and effective intracranial venous sinus reconstruction for extensive clinical use. Methods After resecting the superior sagittal sinus (SSS), it was reconstructed in eight dogs by performing either a tube-insertion technique or end-to-end anastomosis procedure, in both of which a thin-walled silicone tube was used for repair. The patency of the SSS reconstruction was observed on digital subtraction angiography and transcranial Doppler ultrasonography, preoperatively and at 1, 2, 4, and 8 weeks postoperatively. Histological and ultrastructural changes were observed using light and electron microscopy. In five dogs the reconstructed SSS was patent, in one it was narrowed, in one it was completely occluded at the proximal site of the anastomosis, and one dog escaped from the laboratory 1 week postoperatively. The authors found no evidence of any additional neurological deficits, signs of toxicity, or side effects. Histological and ultrastructural studies generally showed vascular endothelial proliferation. No thrombosis occurred in the inner surface, at the site of anastomosis, or in the lumen of silicone tube nor in the sagittal sinus at up to 8 weeks postoperatively. Conclusions The use of a thin-walled silicone tube as an artificial substitute for intracranial dural venous sinus reconstruction seems to be a valuable technique. The silicone tubes were found to have good biological compatibility, nonthrombogenic effects, and a high patency rate. The method was found to be simple and effective as well as practicable in the clinic for the short term (8 weeks). The authors emphasize that Phase I clinical trials involving silicone tube–assisted SSS reconstruction require further research.

This article aims to understand the meanings and impact of the reconstruction of tradition and the objectification of culture among the Bunun, an Austronesian‐speaking indigenous people of Taiwan. It situates the revival of tradition in the contexts of state appropriation and the development of ethnic tourism, and shows how the Bunun attempt to control their relationship with the state and the dominant society by reconstituting tradition in the present. The culturally specific ways in which the Bunun sustain local identity and sociality by reproducing their concept of personhood are highlighted. In doing so, I seek to move the analysis beyond the use of reified tradition as a political and identity symbol to address the broader theoretical concern of understanding tradition as a culturally specific mode of change.