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Since the beginning of the new millennium, Confucian doctrines on one’s self-cultivation have been re-introduced to curriculum in China. The revived cherish of the Confucian legacy in the twenty-first century is a reverse from the official rejection of Confucianism in the Mao era (1950–1976). It also appears as a counterweight to the individualism proliferating among the Chinese youths born at the beginning of the new millennium (Gen Z). The re-introduction of Confucianism is thus ideologically purposeful. Yet how does the mixed exposure to Confucius’ legacy and the modern idea of self-awareness impact this cohort of young people, in particular their way of learning? This chapter focusses on Chinese Gen Z studying in Australia. Using the Bourdieuan theory of human habitus, this chapter examines how these students negotiate between the ideas of self-cultivation and self-awareness, and what implications such experiences have in an intercultural academic community.

Most offender narrative being studied has been in oral forms, produced in the reciprocal process of researcher-(ex) offender interviews. This chapter offers an introduction to a variation of offender narrative study within the prison and rehabilitation context: the narrative of written autobiography. Since the early 1940s, Chinese reform institutions have required written autobiographies from new admitters, provided with clear presubscripted guidelines of instructions as well as postcensorship. For this chapter, we trace back and analyse this model based on 28 prisoners' autobiographies in mainland China between 2007 and 2009, as well as archive documents in different historical periods. We have found that the mandatory offender autobiographies are highly functional writings with clear requirements that embody the existing power structure. We have also found considerable commonality with findings in Western contexts on the presence and problems of narrative compliance in rehabilitation. We argue that narrative criminology should further engage in understanding the practice of narrative censorship and co-authorship in criminal justice processes, as it takes on different forms in different historical–social contexts.

This chapter explores the perceptions that custodians of African cultures such as parents, grand-parents, village chiefs, and other community leaders hold regarding what higher education institutions ought to achieve for their children, and the extent to which these final ends are being, or can be, achieved through teaching and learning in cyberspace. Using the African context of Botswana as a reference point, the chapter situates learning and teaching practices online in the context of culture. After exploring the literature on cultural worldviews, African expectations of higher education, and online pedagogy and technology, the chapter documents the understandings and perceptions of the final ends that higher education institutions ought to pursue held by 39 village chiefs, community leaders, and parents from different cultural groups and communities. Evidence from phenomenological interviews revealed that Africans held that Afro-communal purposes for higher education in which promoting virtue, supporting culture, facilitating cooperation, and contributing to socio-economic development were seen as the paramount final ends for higher education institutions. The findings support Metz’s (2019) theoretical model of the ends of African higher education institutions. The chapter argues that, for online pedagogy in African universities and colleges to be successful, it should be grounded in collectivism where emphasis is given to the use of synchronous communication systems for the delivery of learning experiences, pedagogical practices are framed within community of practice, students are exposed to education for morality to foster a deeper sense of being real humans, and a socio-economic development agenda is emphasised.

This case highlights the green agriculture initiative of the Honliv High Tech Agricultural Development Co., Ltd. towards agriculture environmental protection and better life. In this process, the Honliv Company confronted many difficulties, such as addressing the green transformation concerns of the team, identifying the sustainable agriculture target, the project selection of red globe grape products, the planning of a demonstration vineyard and green marketing. Nevertheless, with the Red Globe Grape of the “Honliv brand” had won the certification of China’s “Grade A” green food mark, and its green marketing initiatives, such as the “picking and demonstration model” had won people’s identification. The company was awarded the honorary titles of “Red Globe grape planting demonstration base with the Chinese characteristics” and “pollution-free science and technology demonstration unit of Chinese fruits and vegetables.” By discussing the Honliv Company’s experience and difficulties during the sustainable agriculture transformation process, one can realize the importance of green agriculture initiatives for creating a better life for humans.

This paper focuses on governance in higher education in China. It sees that governance as distinctive on the world scale and the potential source of distinctiveness in other domains of higher education. By taking an historical approach, reviewing relevant literature and drawing on empirical research on governance at one leading research university, the paper discusses system organisation, government–university relations and the role of the Communist Party (CCP), centralisation and devolution, institutional leadership, interior governance, academic freedom and responsibility, and the relevance of collegial norms. It concludes that the party-state and Chinese higher education will need to find a Way in governance that leads into a fuller space for plural knowledges, ideas and approaches. This would advance both indigenous and global knowledge, so helping global society to also find its Way.

Attitudes and beliefs towards marriage and family held by Chinese and American college students were compared in this study. The primary dimensions included whether to marry, age to marry, number of desired children, age to have children, perceptions of divorce, willingness to cohabit, openness to blended marriages, and gender roles within marriage. If a global convergence of cultures is occurring, then similarities should be found throughout the views of all respondents towards the institution of marriage. Dissimilarities in views could be interpreted as evidence of the entrenchment and uniqueness of culture, an outcome advanced by those who question cultural homogenisation. Hundreds of college students in several large universities in China and one regional university in the United States were surveyed at convenience. The Chinese students were found to prefer marrying and to plan having children a year later in age compared to the Americans. They also desired having nearly one fewer total number of children on average compared to the Americans. Surprisingly, the Chinese were more agreeable with divorce. The Americans were more likely to support gender equality within marriage and to accept blended types of marriage. Both groups equally approved of the overall idea of couples cohabiting if they plan on marrying. However, the Americans were far more willing to say that they themselves would cohabit. Visions of the benefits of married life were similar across countries. Overall, far more significant differences were found than no differences. The results suggest that elements of marriage norms in the world’s largest economies are somewhat constrained by social forces in their ability to completely converge.

Using literature and related documents, the study reviews and analyzes the global trend of liberal arts education (LAE) resurgence and experimentation in different societies across three continents, East Asia, North America, and Western Europe. The study explores how LAE has been incorporated into different societies, how the variations in each model reflect local traditions and values, and what these adaptations contribute to the new LAE model. Through the angle of new institutional theory, the study focuses specifically on how these local models are impacted by institutional factors, the constraint of market, policy, state, as well as historical figures or organizations. This research with document analysis of global LAE summarizes the innovation and insights to date and calls for further research on LAE through new institutional theory and ideal types. This study builds the foundation for further research exploring the implementation and educational outcomes of LAE in different societies.

This study traces the growth of Dragon Boat racing from humble beginnings in 1976 as part of a local tourism strategy by the Hong Kong Tourist Association (HKTA) to position Hong Kong as more distinctive than a destination for shopping or with British colonial history appeal. Dragon Boat racing is now a recognized world sport requiring a global strategy of co-operative alliances and is close to becoming an official sport in the Olympic Games. Emergent strategy and symbolic authenticity of intangible cultural heritage are key concerns for integrating special events as a central tourism experience.

This chapter presents three trends emerging from a review of the literature: concern with balancing authenticity and profit-chasing; the phenomenal fast growth of the sport and the challenge to develop and maintain international control and governance; and seeking evidence of health and well-being benefits of Dragon Boat racing for breast cancer survivors.

Survivors and élite athletes represent a symbolic authenticity connected to ancient Chinese intangible cultural heritage. Chasing profits by including cultural heritage as part of a particular tourism strategy has strengthened and protected the legacy of that heritage in unexpected ways. There are lessons for those charged with designing quality events and tourism experiences linked with intangible culture.

Based on literature review only, but sets a framework for research in several directions.

Demonstrates the blurring of boundaries between tourism, events and sports, and how managers must be adept to shift strategy according to changing unexpected dynamics of threats and opportunities, yet still can adhere to symbolic authenticity to maintain integrity of intangible cultural heritage as a tourism experience.