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Market transition theory has specified general mechanisms to explain change in the balance of power between political and economic actors in transition economies. These mechanisms drive the endogenous construction of informal institutions of a market society; moreover, it is within the context of an ongoing change in relative power that the formal institutions of the emerging market economy arise. The theory makes clear predictions on the declining value of political capital as a consequence of progressive marketization, which incrementally results in transformative change in the direction of more relative autonomy between the political and economic spheres, not dissimilar from established market economies (Kornai, 1995; Evans, 1995; Nee, 2000; Lindenberg, 2000; Ricketts, 2000). In sum, the predicted change in relative power between redistributors and producers explains not only bottom-up entrepreneurial activity, but also the emergence of a market economy in departures from state socialism.

Friendships, an important form of people’s everyday relationships with others, have been studied by many scholars from different disciplines. However, there is limited research on friendship in the context of childhood, particularly that of Chinese rural children. This chapter presents findings from an in-depth study on Chinese children’s understandings and experiences of friendships with peers in the context of a rural primary boarding school. Data for this research were collected through an intensive five-month study, using an ethnographic approach, in a rural primary boarding school (given the pseudonym ‘Central Primary School’) in the western area of China in 2016. This chapter discusses parents’ influences on children’s selection of friends, particularly their ‘good’ friends, and their understandings of the functions of making friends in the context of rural China. It unpacks parents’ interventions on children’s friendships by discussing the moralised hierarchical relationship between children and their parents – children are expected to show obedience to parents. Then, it argues that the Confucian-collectivist values construct a relationship between a child’s individual achievement and their family’s collective good, which makes friendship not only an individual issue but also a collective one too.

In the wake of the COVID-19 health crisis, destinations are facing the challenging task of reopening their borders while keeping resident population safe. Destination communities help to flatten the infection curve while tourists contribute to spread the virus. This chapter explores the impacts of a health crisis on stakeholders' emotional solidarity and support for tourism. Twenty-six semi-structured interviews were conducted with different stakeholders. Findings show that informants who perceive socioeconomic tourism benefits are likely to support it in exchange for appropriate health measures. Others affected sociopsychologically by the pandemic feel negative emotional solidarity toward foreign tourists. Thus, delineating the role of a health crisis becomes a crucial research question that can contribute to academic understanding of support for tourism. As uncertainty over border reopening currently affects 24% countries worldwide, these findings can be relevant to policymakers.

Ensuring that young children with severe and multiple disabilities are active participants in all aspects of their lives and that they make meaningful progress toward valued life outcomes can be a daunting endeavor for families and early educators. In this chapter, we describe evidence-based strategies that can be harnessed to ensure that each child is provided with high-quality inclusive education. Initially, we lay the foundation for the chapter by asserting shared assumptions fundamental to early childhood/early childhood special education practices with topics including strengths-based approach, self-determination, all does mean all, and play as a right for all children. Next, components of a high-quality inclusive program for young children designed to support access, participation, and meaningful progress are described. These components include the following: (1) collaborative teaming; (2) family–professional partnerships; (3) authentic assessment linked to meaningful outcomes; (4) discipline-free, functional outcomes or goals; (5) responsive, developmentally appropriate environments; and (6) levels of instructional support (e.g. universal design for learning (UDL), differentiation, and individualization). A vignette is used to further illustrate how to apply the practices discussed.

In any time and space and under any circumstance, we find peasants are never passive actors in their livelihoods and rural development. Instead, they always create space for manoeuvre in order to make changes. This chapter analyses the innovative actions taken by the majority of rural inhabitants in rural areas during the overwhelming modernization process, so as to affirm that peasants are the main actors of rural development. It is they who have shaped the transformation of rural societies and the history. Through the analysis, this chapter concludes that rural development is not an objective, a blueprint nor a design. It is not the to-be-developed rear field in modernization. It is not the babysitter for cities, nor a rehearsal place for bureaucrats to testify their random thoughts. Rural development is what peasants do. The path they have chosen reveals scenery so different from modernization. If we regard development as a social change, or a cross with influential meanings, we could understand rural development as peasants’ victories over their predicament. Villages accommodate not only peasants, but without peasants villages would surely vanish. In this sense, the most important part in rural development or rural change is peasants – their conditions and their feelings.

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.