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Sociology is often pitched as the social science discipline most obviously in need of postcolonial deconstruction, owing to its ostensibly more transparent Eurocentrism as a formation. For this reason, even postcolonial scholars working within the ambit of sociology are reluctant to play up its analytical strengths in addition to exposing its ideological deficits. Without underestimating the profound impact of the growing body of postcolonial theorizing and research on self-reflexivity within sociology, this paper points up some key ways in which the structure of comprehension within postcolonial critique itself is characteristically sociological. Alternatively, if that latter conclusion is to remain in dispute, a number of core epistemological and socio-theoretical problems must be accepted as being, still, radically unresolved. Consequently, a more dialectical grasp of sociology’s role within this domain of enquiry and style of intellectual politics is needed. I develop these considerations by critically engaging with three recent currents of postcolonial critique – Raewyn Connell's advocacy of “Southern Theory”; the project of “reinventing social emancipation” articulated by Boaventura de Sousa Santos; and the “de-colonial option” fronted by Walter D. Mignolo.

In the wake of the ongoing financial crisis, US managerialism has been denounced as a professional caste that has slowly served to erode the competitiveness of the US economy. In light of this, there is an increasing search for possible alternatives to US managerialism, with some authorities putting forward that one enviable alternative is “Confucian management”, which they claim is a means of organising in Chinese institutions that gets things done by pulling on the rich heritage of Ancient Chinese philosophy. The purpose of this paper is to interrogate “Confucian management”.

This paper questions the common view of “Confucian management” through an ethnography of Baiyun University (a pseudonym) in South China, where the author worked as a “foreign” English lecturer for one academic year, and in order to do this the author draws on participant-observation and semi-structured interviews. Ethnography has long been associated with colonialism and has more recently been connected with post-colonialism, so in an attempt to decolonise the methodology, the author analyses the generated research data through a Chinese sensitive cultural framework.

This paper argues that “Confucian management” offers a confused and epistemologically questionable view on Chinese management. It points to some of the limitations of management and organisation studies brought about by claims being made without sufficient empirical evidence.

The focus is on “Confucian management” at Baiyun University so findings are specific to this empirical research site. It is also acknowledged that universities have a divergent form of management to other institutions. The paper’s intent is ideographic rather than nomothetic; therefore, no claims to generalisation are made.

The paper makes three substantive contributions. First, the empirical contribution is an ethnographic description of “Confucian management” at Baiyun University. Second, the methodological contribution attempts to decolonise methodology by analysing the generated research data through a Chinese sensitive cultural framework. Third, the epistemological contribution queries to what extent “Confucian management” as an idea that is enunciated from the Global North is able to effectively speak about a practice that is supposedly performed in the Global South.

The domain of study on mediated suffering is ensconced within an Orientalist paradigm which ideologically structures our visuality and gaze. The consignment of suffering through bodies of alterity and the geo-politics of the Global South encodes the coloniality of power as a dominant reading. It then naturalizes the West as the voyeur in its consumption of the abject bodies of the Global South. Creating a binary through this East-West polarization in the oeuvre of suffering as a realm of study, it creates the hegemony of the West as the moral guardian of suffering, imbuing it with the right to accord pity and compassion to the lesser Other. Beyond elongating the Orientalist trajectory which lodged the body politic of the Global South as a sustained ideological site of suffering, it hermeneutically seals the East as irredeemable, ordaining it through the gaze over the Other as a mode of coloniality. In countering this Eurocentric proposition, this chapter contends that this coloniality of gaze needs further rumination and new sensibilities in the study of mediated suffering, particularly following 9/11 and the shifting of the geo-politics of suffering in which the West is dispossessed through its own manufactured ideologies of the ‘War on Terror’ such that it is under constant threat of terrorist attacks and through the movement of the displaced Other into the Global North. Besieged and entrapped through its own pathologies of risks and threats, the West is projected through its own victimhood and the politics of the Anthropocene within which risks are seemingly democratized by environmental degradation as an overarching threat for all of humanity. Despite these shifts in the global politics, the scholarship of suffering is locked into this polarity. The chapter interrogates this innate crisis within this field of scholarship.

This study aims to fill this research gap by providing a comprehensive exploration of the transnationalization of higher education in China and Asia, with a particular focus on how institutions maintain quality assurance and how student learning experiences are reported.

The transnationalization of higher education involves educational programs and services provided by institutions or universities in a country other than their home country where students from diverse countries are trained. The goal of transnational education is to offer higher education to students who face obstacles in physically entering the host country of a transnational program, encourage globalization, enhance cross-cultural communication and improve the quality of education by expanding students' learning opportunities, providing diverse educational experiences and elevating academic standards. The transnationalization of higher education has become a crucial endeavor in Asia, especially in countries such as China, Malaysia and Singapore, where rapid economic development and globalization have prompted the need to evolve into knowledge-driven economies to meet the increasing demand for higher education. The factors driving the expansion of transnational higher education in China and Asia include the desire for top-quality education, the allure of international students, the establishment of worldwide collaborations and aspirations to be recognized as centers of academic distinction. The rapid expansion and increasing importance of transnational higher education has underscored the vital role of quality assurance. To guarantee educational quality, maintain institutional reputation and improve overall student outcomes, several agencies and frameworks have been established to uphold international standards.

Based upon extensive literature reveiw and case analysis, our findings indicated the quality assurance assessment varies and is primarily influenced by host countries and provider polices. However, students in transnational higher education programs report satisfaction with their experienes and the quality of their programs, which tends to meet their expecations.

This study presents the first comprehsensive literatrue rewiew and case analysis of how transnational higher education in China, Sinapore, Malaysia and Vietnam uphold quality assurance and report students learning experiences. Additionally, the findings highlight why future researceh on this topic is crucial and why forestering colloboration among countries in Asian regions is imporant in term of growing geo-politics.

The purpose of this chapter is to showcase rhythmanalysis as methodology for the field of island studies. Islands maintain urban qualities that occur seasonally or intermittently with the mass arrival of tourists. On the Greek island of Lesvos, the focus of this chapter, the expansion of the tourist population brings with it the increase of events and activities such as concerts, art shows, sports and the multiplication of social venues including bars, cafes and restaurants that are typical of cities. Lesvos has become well-known as ground zero to the European Union (EU) refugee crisis. This chapter also considers how the influx of migrants contributes to the rhythm of intermittent urbanisation on the island. To ground my analysis, I relate these forms of visitations to the myth of Persephone. The application of rhythmanalysis for articulating the social conditions of Lesvos, and potentially islands, includes bringing together historical, geo-political and ideological cadences. In the case of Lesvos, Greece's historic peripheralisation socially and economically in Europe shapes northern European tourism and the EU's lack of accountability towards the immigration crisis on its eastern borders. The application of rhythmanalysis holds potential not only for island studies but also for evaluating regional geo-politics and for considering how some spaces oscillate between urbanness and rurality.

Using data over the period from 1950 to 2000, we estimate a model of bilateral international trade to explore the linkages between (a) alliances, (b) joint memberships in international institutions, (c) mutual cooperation and (d) conflict, (e) mutual economic freedom, and (f) democracy and bilateral trade. We incorporate exporter and importer effects as well as reciprocity into a gravity model and cross-validate it against annual out-of-sample data. The resulting, empirical findings show the importance of second and third-order dependencies in bilateral trade data. Military alliances, membership in IGOs, international cooperation, and mutual economic freedom are shown to be strongly associated with bilateral trade. Conversely, conflict and the level of democracy do not demonstrate strong, discernable linkages to bilateral trade.

This paper aims to report the author’s observations and opinions during the St. Petersburg International Economic Forum (SPIEF) 2014. Discussions presented focus on recent technological developments and their impacts on society with three plausible future scenarios; the energy agenda with new technological advancements and future energy partnerships; and the dynamics of Russia’s future development agenda amid the Ukraine crisis.

The paper includes a commentary on the SPIEF 2014 Forum. Ideas presented are extended through the review of relevant references and future scenarios.

Technological development will continue to shape societies and may even result with the transformation of social classes. Energy will remain as a top priority area on the global and regional socio-economic agenda, with political implications across the world and in Russia.

A number of research questions arose through the discussion on the relationships between science, technology and society; future energy technologies; and geo-politics.

Technological development will certainly have implications on society. The paper explores those impacts through “visionary”, “negative” and “different” scenarios. Similarly, the transformations in the energy sector will have broader social and environmental impacts.

With the original ideas presented, this viewpoint paper addresses some of the grand social, technological, economic, environmental and political challenges that societies face today.

This chapter reviews the challenges facing educational research and knowledge production, in the independent post-Soviet Central Asia through examination of the case of Tajikistan. The chapter revisits issues discussed in Niyozov and Bahry (2006) on the need for research-based approaches to with these challenges, taking up Tlostanova’s (2015) challenge to see Central Asian educational history as repeated intellectual colonization, decolonization, and recolonization leading her to question whether Central Asians can think, or must simply accept policies and practices that travel from elsewhere. The authors respond by reviewing Tajikistan as representative in many aspects, if not all particulars, of the entire region. Part one of the review describes data sources, analyses, and our positionalities. Part two reviews decolonization in comparative, international, and development education and in post-Soviet education. Part three describes education research and knowledge production types and their key features. Thereafter, the authors discuss additional challenges facing Tajikistan’s and the region’s knowledge production and link them to the possibilities of decolonization discourse. The authors conclude by suggesting realistic steps the country’s scholars and their comparative international education colleagues may take to move toward developing both research capacity and decolonization of knowledge pursuits in Tajikistan and Central Asia.