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The fundamental component of Confucian culture is clan culture, which stresses that family ties are the most important of all social relationships and have an essential impact on the governance model of family firms in Southeast Asian countries, especially in China. This study investigates complex relationships among family firm succession and corporate governance reform in the context of Chinese clan culture.

Drawing upon the analysis of altruistic behavior and conflict in succession process in family firm, the study uses a moderation model to capture the relationships between succession and governance reform in the context of clan culture. This study conducts an empirical study on 295 Chinese listed family firms that initiated intergenerational succession from 2008 to 2018 to test the model.

The empirical results suggest that the different stages of the succession will positively affect the family firm's governance reform, whether it is the stage in which the successor takes over the firm or the stage in which the successor completely controls the firm. Furthermore, the succession-governance reform relationship is negatively moderated by the clan concept of the actual controller.

This paper fulfills an identified need to study how succession in the family firm can accelerate corporate governance reform (transition from relation-based governance to rule-based governance). The research results provide evidence from the firm-level under the Chinese clan culture context to understand the complex relationship between succession and corporate governance.

This paper proposes that ethnic identity and identification in the modern nation-state is a process of dialogical interaction between self-perceived notions of identity and sociopolitical contexts, often defined by the state. Each example of ethnic identification has at least two levels of discourse, articulated internally and externally. As suggested by Bakhtin, whose study of Dostoevsky posed fundamental questions of self and society, identity and ideology: The endlessness of the external dialogue emerges here with the same mathematical clarity as does the endlessness of internal dialogue. … In Dostoevsky’s dialogues, collision and quarrelling occurs not between two integral monologic voices, but between two divided voices quarreling (one of those voices, at least, is divided). The open rejoinders of the one answer the hidden rejoinders of the other (Bakhtin, 1981 [1963], pp. 253, 254).

Civic education in Hong Kong is quite confusing nowadays. To understand the policy, it should be placed into the reality of its historical context. In addition, to read through the documentary presentation of policy, the policy’s proposal and its initiation should be understood with an understanding of contextual progress and historical change following the handover of sovereignty to China. The paper aims to discuss these issues.

The genealogical knowledge of policy history is applied for the purpose of understanding civic education. The concepts of genealogy put forward present an anti-essentialist position and are opposed to focusing on a singular or dominant ideology.

As the government-dominated power, any knowledge of civic education was bound to be nationally identified and patriotic for the purposes of strengthening nation-state awareness. Another approach of moral education was adopted that emphasized traditional Chinese cultures and values in order to cultivate a recognition of a harmonious society in students.

The paper helps to analyse the government-dominated process of knowledge formation in a value setting.

The Dr You Bao Shao Overseas Chinese Documentation and Research Center at Ohio University Libraries was established in 1993. Since its establishment, the center has been actively promoting worldwide institutional cooperation through conferences and joint meetings, including this First International Conference of Institutes and Libraries for Overseas Chinese Studies. The conference drew the attention of academic centers, research institutes, library collections, academic societies, university programs, and museums and brought together over 150 scholars, researchers, teachers, archivists, librarians, curators, and community activists worldwide. It includes four plenary sessions: locating, collecting, preserving, and sharing resources; cooperation of overseas Chinese research projects; digitizing and sharing resources on overseas Chinese; and publication and organization with established programs, curriculums, professional activities, and academic studies on overseas Chinese studies.