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The purpose of this paper is to reform the multi-cultural education in China so as to construct a homogenous education model.

Based on the appeal for multi-ethnic culture development of the era and the possibilities for constructing multi-cultural education in China, this paper proposed paths to construct multi-cultural education in China.

First, this paper explains the reasons to construct a multi-cultural education in china: the intrinsic appeals for multi-ethnic culture development; the increasing culture exchange during economy transformation; foreign culture shock in the setting of globalization. Second, it indicates the possibilities for establishing multi-cultural education in China: the arrival of the multi-cultural era and the education ideal of “Unity without Uniformity.” Third, it points out the paths to construct Chinese multi-cultural education: to establish an educational policy with core socialist value; to perfect Chinese multi-cultural education policies; to construct a multi-cultural education model.

This paper points out the paths to construct Chinese multi-cultural education: to establish an educational policy with core socialist value; to perfect Chinese multi-cultural education policies; to construct a multi-cultural education model.

This paper analyzes the possibilities and paths for constructing multi-cultural education in China and would be helpful for reforming multi-cultural education in China.

This study investigates the origins and elaboration of the managerial “unitary” frame of reference associated with Alan Fox, focusing on unionised firms: the industrial relations context, intellectual roots, elaboration, adaptation by other writers, and international applicability.

Tracing the above requirements through contemporaneous sources.

Fox’s designation of the unitary frame needs to be understood in its 1960s’ context, particularly the promotion of “productivity bargaining”, and its furthering through management training and education. Fox’s specific contribution is identified. Subsequent UK writers have underplayed the importance of the legal dimension of managerial authority, especially relevant in the US context, while other extra-economic factors bolster the managerial unitary frame in authoritarian societies such as China.

The use of Fox's neglected 1960s’ writings; tracking how Fox developed the unitary frame concept and how it was funnelled into the narrow parameters of non-unionism by subsequent writers; identifying its applicability beyond the UK (with the USA as a historical example and China as a contemporary one).

The main value in a culture of tolerance is wasatiyyah. The fragility of relationships and misunderstanding between Muslim and non-Muslim communities occurs when attention to values of tolerance which need more attention on moderation was not practiced especially in the life of a new Muslim convert community. Thus, the practice of moderation is one mechanism proposed by the government to ensure a harmonious continuation of life in a religious community can be achieved. For that, a qualitative study design was used to describe the current status of a phenomenon that occurs among new Muslim converts. The purposive sampling method is used to determine the applications of wasatiyyah in new Muslims’ life tolerance at Kota Kinabalu (East Malaysia) and Kuala Terengganu (West Malaysia). Although the study was conducted at two different locations, there is a relationship between religious phenomena that occur in the new Muslims community in Malaysia. The purpose of this study is to see the practical concept of moderation in the life of new Muslims and their relation with Muslims and non-Muslims. The results showed that the value of moderation was applied in the aspect of tolerance. The application of Wasatiyyah in practice of tolerance had helped non-Muslims family members to change their attitudes and perception towards Islam. This study suggests the values of wasatiyyah in the life of religious tolerance, need to be nourished especially in multiethnic society when sharing a living places, education and employment for better social development as well as a well-being pluralistic society.

The study was conducted through descriptive data qualitative methods. Purposive sampling was used which refers to a group that has the characteristics of samples required by researchers (Mohd Najib Abdul Ghafar 2003). This study applies the method of in-depth interview with the selected new Muslims around Kota Kinabalu (representing East Malaysia) and around Kuala Terengganu (representing Peninsular Malaysia/West Malaysia). Thus, data accumulation involves new Muslims (new Converts) from various ethnics (Sabahan and Sarawakian) which comprise Kadazandusun, Murut, Rungus, Sino and Iban. Secondly, those are from the Peninsular Malaysia which includes Chinese and Indian. Whereas in Kuala Terengganu, data accumulation involves new Muslims from various ethnics (Chinese, Indian, Sarawakian and others). The result of the interview is shown through descriptive narratives which display the practice of tolerance in the form of supportive interaction from the non-Muslim families towards the new Muslims in Islamic lifestyle.

The concept of wasatiyyah has nurturing tolerance among Muslim, newly Muslim and non-Muslim as well as fostering harmony among the diverse ethnics in Malaysia. Based on the discussion, it was observed that the concept of wasatiyyah had a great influence on the relationship among Muslim, newly Muslim and non-Muslim, as it had a strong link with the value of akhlaq that have been embedded in the Muslim community. The wasatiyyah is the main element that shapes the relationship, and it is the results of interaction with social norms, for it has bred certain social values that include tolerance, compromise, modesty, respect and cooperation as transpired when they (Muslim and newly Muslim) interact among themselves or with other communities. Furthermore, the main goal for the concept is to maintain peace and built well-being in the society as well as bracing racial ties in Malaysia, especially among Muslim, newly Muslim and non-Muslim.

Tolerance is a culture that founded the co-existence of pluralistic society in Malaysia. The culture of tolerance can only be built if ethnic tolerance and religious tolerance is accepted as a common practice – Muslims and non-Muslims alike. The description of wasatiyyah in the practice of religious tolerance among the families of new Muslims is the platform towards the acculturation of tolerance in the societal life from different faith and ethnics. It can be said that the higher the tolerance of ethnic, the higher is the religious tolerance, which is manifested through the application of wasatiyyah between people from different religions. This situation is highlighted in the relations of Muslim, newly Muslim and non-Muslim in Sabah and Terengganu where the culture of tolerance is apparent in the life together. Extensive interaction through encounters, acquaintance and co-existence that shape the friendship, brotherhood and kinship is the best formula in nurturing the culture of tolerance in the pluralistic society of Malaysia. Perhaps, the concept of wasatiyyah may be implemented in the whole aspect of life in the context of Malaysia. It is because the term wasatiyyah has the main sources of Islamic epistemology as well as sustaining the well-being pluralistic society without destroying the differences.

The introduction of the 22 member countries of the 4+10+2+6 model of the Asian economy is the immediate task. Japan, Korea, China, India, Indonesia, the Philippines, Brunei Darussalam, Malaysia, Singapore, Thailand, Vietnam, Cambodia, Laos, and Myanmar constitute the now-famous 4+10 model. Following the principle of inclusion, Mongolia, Chinese Taipei, Bangladesh, Bhutan, Nepal, Pakistan, the Maldives, and Sri Lanka, as they belong to the regional map of the continent of Asia, are the eight remaining member countries (see Chapter 1). An overview of Asia's 22 member continental economy the AE-22, with its 3.6 billion people (2006) who have made the region of Asia their home in a land area of 20.5 million km² should be welcome. To put these figures in perspective, the AE-22 comprises only 13.7 percent of the world's land area, but is home to over half the world's population. Tables 2.1–2.4, presented below, illustrate the various figures relating to population, land area, GDP, and GDP per capita of the member nations of the AE-22.

During the centennial anniversary of Xinhai Revolution in 2011, the Chinese People’s Political Consultative Conference and the State Administration of Radio, Film, and Television supported the production of 1911 for celebrating such an important event that lead to the rise of the Republic of China in the contemporary Chinese history. This paper aims to reflect upon this film in relation to China’s propagation of “Greater China” for the Empire-building project.

By scrutinizing the film text and following the strait controversies over the film, this paper demonstrates how the Chinese Communist agents employed the coproduction model with Hong Kong for globalizing a cinematic discourse of Greater China in part of their Empire-building project.

The study challenges how contemporary Chinese history is ideologically and politically manipulated for advancing the Chinese Communist propaganda over Taiwan. The overall objective is to reflect upon the longstanding historical divergences that stand on the current geopolitical envision and strategy of China for reunification.

This paper provides an interdisciplinary reflection upon the intricate post-Cold War politics in part of the contemporary Chinese cinema under the China–Hong Kong coproduction model. The findings advance novel and timely insights into China’s current envision and strategy for reunification.

The purpose of this paper is further leveraging the advantages of the basic socialist economic system and exploring the realistic way of transforming the advantages of the socialist economic system with Chinese characteristics into governance efficacy. At its Fourth Plenary Session, the 19th Central Committee of the Communist Party of China (CPC) elevated the socialist market economy system to China's basic economic system, further affirming the significant advantages embedded in the socialist market economy from an institutional perspective.

The essence of the basic socialist economic system consists of the ownership structure with public ownership as the mainstay, the income distribution system with distribution according to work as the mainstay and the socialist market economy, which are interrelated, supportive and reinforcing mutually, forming an organic whole.

Over the past 40 years of reform and opening-up, it has been proven through practice that the basic socialist economic system has played a fundamental role in guaranteeing rapid economic development and social stability. The system not only corresponds to the development level of the productive forces in the primary stage of socialism in China but also demonstrates its strengths in eliminating polarization between the poor and the rich and achieving common prosperity.

It is necessary to make the basic economic system more coordinated and consistent and be committed to the philosophy that the whole is greater than the sum of its parts to form a systemic synergy, so as to achieve synergistic enhancement of institutional advantages and governance efficacy.

Taking an inter-Asian perspective on the perception of China’s rise and power shifts in Asia, this reflection draws on the examples of Hong Kong’s years-long pro-democracy movement, Taiwan’s democratization and India’s anti-China sentiments to discuss the growth of domestic and international discontents against China’s projection of sharp power, even military power, along its peripheries. The severity of these crises suggests that an assertive China has trapped itself in a perpetual cycle of intensifying authoritarian rule at home and seeking expansionary outreach abroad. China’s diplomatic and military adventurism is likely to antagonize potential allies, jeopardizing the hope for inter-Asian solidarity and cooperation.

The authors consult relevant secondary literature to contextualize the perception of China’s rise to domination from an inter-Asian perspective.

Following the end of the Cold War in 1990 and the demise of the Soviet Union as a Eurasian empire, some cultural theorists proposed a postcolonial, inter-Asian perspective to de-globalize the Euro-American-dominated humanities and social sciences, recognizing that many areas once deemed by the West as marginal and peripheral had contributed to the transformation of the modern world. The nineteenth-century Western imperialists and early twentieth-century Japanese militarists once deployed the geopolitical concept of “Asia” to advance their respective discourses of modernity and progress. Thus, the very notion of Asian solidarity or Pan-Asianism is deeply problematic because it reminds us of the entwined histories of colonial oppression and resistance against imperialistic intrusions.

The conventional “inter-Asian” perspective that emphasizes relational connectedness across and within nations does not seem applicable to explaining the troublesome relationship between American universalism and China-centric authoritarianism.

In today’s multipolar world, the USA and China are embroiled in a competitive relationship regarding the shape the global order should take. The recent US-China trade war is only the opening shot in the wider bilateral conflict. Behind this contest for global leadership in economic influence and technology is a serious battle of ideas.

China is still coming to terms with many unexpected consequences of globalization. Steady recovery gave China a temporary reprieve but the overall economy has weakened due to many years of trade disputes with the USA and the COVID-19 pandemic. China has yet to find a way to coexist with a fast-developing India, address the genuine grievances and demands for democratic change in Hong Kong and accommodate a stronger pro-independence force in Taiwan. To revive the vision of inter-Asian solidarity, China should build trust at home and abroad and reimagine institutional mechanisms for conflict resolution. Otherwise, it would trap itself in endless cycles of tensions and conflicts that benefit no one.

The rapid rise of China to power in the Eurasian continent and Asian waters has not only distorted the inter-Asian vision of seeking unity among postcolonial states but also accelerated competitions for territorial resources and regional dominance. By reflecting on the latest interventions of China in geopolitical affairs, this paper shows that despite the rhetorical appeal of horizontality, the engagement of many emerging Asian powers has diverged from the ideal of inter-Asian cooperation. The task for scholars is to gain a more accurate understanding of the fluid situations on the ground.

This book is a policy proposal aimed at the democratic left. It is concerned with gradual but radical reform of the socio‐economic system. An integrated policy of industrial and economic democracy, which centres around the establishment of a new sector of employee‐controlled enterprises, is presented. The proposal would retain the mix‐ed economy, but transform it into a much better “mixture”, with increased employee‐power in all sectors. While there is much of enduring value in our liberal western way of life, gross inequalities of wealth and power persist in our society.

A theoretical methodology premised on the epistemology of divine unity as the world view of all Islamic socio‐scientific inquiry, is introduced. This general theory based on the knowledge‐centred interactive, integrative and evolutionary process of social becoming is next formulated for the specific case of capital markets. The methodology premised on unity and unification of knowledge is shown to be a universal application interconnecting science and society through a process‐oriented knowledge‐centred model. Finally, the generalized theoretical methodology and its specification to the case of Islamic capital market is used to critically evaluate Malaysia’s Islamization program, specially during the heady days of her stock market and currency turmoils. Alternative policy recommendations are provided for a newer outlook on Malaysian development and capital market Islamization programs. A general inference is thus derived and conveyed to the field of capital market stability arising from a direct linkage between real sectoral activities and endogenous money as store of value of real transactions. The approach of this paper being epistemological in nature, it undertakes a fundamental look at Qur’an and Sunnah for developing shari’ah‐rules (Islamic law), i.e. ahkam as‐shari’ah (rules derived from shari’ah), in the area of socio‐scientific inquiry in general and Islamic capital market in particular.

This paper seeks to propose that practical wisdom originating within the Chinese classical traditions has been instrumental in China's ascendance to the world stage. Its purpose is to analyze biographical data across 200 Chinese business leaders in order to gauge the relative influence of two competing ideologies – Maoism and Confucianism.

This paper is based on a two‐step design process. First, modern day leadership archetypes characterizing Maoist and Confucian ideology were developed from the literature. Second, these archetypes were applied in the content analysis of biographical data on Chinese business leaders.

There was evidence of both Maoism and Confucianism in the practices of Chinese business leaders. An unintended, third cohort of leaders emerged, representative of the younger end of the biographical distribution, who appear to embrace paradox in their ideological orientation.

There were three practical implications for management and leadership development: the importance of integrating the concept of paradox into management and leadership development curricula; the provision of illustrative alternatives to western world leadership exemplars; and increased emphasis on global leadership as an emergent phenomenon with particular attention to the burgeoning internationalization of Chinese enterprise and its associated ideologies.

The current leadership literature is dominated by western world exemplars. This paper offers an alternative view; one rich with the wisdom and classical traditions of the Chinese culture.