Teaching international students from Confucian Heritage Culture countries: perspectives from three U.S. host campuses

Sun, Qi; Kang, Haijun; Chang, Bo; Lausch, David

doi:10.1007/s12564-019-09604-1

Cited by 5 publications

(5 citation statements)

References 42 publications

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Section: Confucian Virtues and Confucian Heritage Culturementioning

confidence: 99%

“…Confucianism has a profound impact on East Asian countries because of its deep entwinement with regional politics (Sun, 2013;Sun et al, 2019). The term "Confucian" translates to "The Way of the Cultivated Person, " which emphasizes the lifelong practice of humanistic virtues for self-cultivation, including Ren (benevolence), li (propriety), and yi (righteousness; Sun et al, 2019;Song, 2021). These virtues are also interconnected with wulun (five hierarchical relationships), which has been the main pillar of harmonious social order throughout East Asian history (Zhan and Wan, 2016).…”

Section: Confucian Virtues and Confucian Heritage Culturementioning

confidence: 99%

“…Impacted by Confucianism, social norms are important agents of control that are highly respected, deviation from norms may potentially lead to peer criticism, loss of face, and shame (Roland, 2020). Confucian virtues hold significant cultural relevance as they have long influenced ways of living among individuals in CHC societies (Nguyen et al, 2006;Sun et al, 2019). Confucian teaching methods also hold that the cultivation of peace and harmony is the objective of education and the ultimate goal for self-actualization (Ryu, 2010;Hertler, 2015).…”

Section: Confucian Virtues and Confucian Heritage Culturementioning

confidence: 99%

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Confucian or confusion? Analyses of international students’ self-rated intercultural sensitivity and its sociocultural predictors at Canadian universities

Yuan

2023

Front. Educ.

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IntroductionIn mainstream psychological research, Confucian heritage culture is often the scapegoat for subjecting Confucian heritage culture students to cultural archetypes of reticence, obedience, and unassailability, leading to the stigmatization of international students. This study examines differences in international students’ self-rated intercultural sensitivity and the potential discrepancy that exists between large-scale differences in sociocultural dimensions and student perceptions of these dimensions.MethodsA total of 120 international students enrolled at Canadian universities completed an online questionnaire which combines existing validated surveys on intercultural sensitivity and perceptions of sociocultural dimensions. Students were divided into two groups: Confucian and non-Confucian groups. The data analysis techniques include AN(C)OVAs, hierarchical linear regression, and Spearman’s rho correlation.ResultsThe quantitative analyses lead to the main findings as follows: 1) Confucian heritage culture has little predictive value to intercultural sensitivity; 2) Confucian student group does not uniquely identify with Confucian values; 3) Second language apprehension, as the sole predictor, accounts for more variation in intercultural sensitivity than most sociocultural predictors combined.DiscussionThis study demonstrates that deterministic views of heritage culture may not accurately reflect international students’ personal identification with their heritage culture. Therefore, further research is needed to illuminate the role of studying abroad in deconstructing general culture and contextualizing students’ assumed fixed identities.

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Section: Confucian Virtues and Confucian Heritage Culturementioning

confidence: 99%

Section: Confucian Virtues and Confucian Heritage Culturementioning

confidence: 99%

Section: Confucian Virtues and Confucian Heritage Culturementioning

confidence: 99%

See 1 more Smart Citation

Confucian or confusion? Analyses of international students’ self-rated intercultural sensitivity and its sociocultural predictors at Canadian universities

Yuan

2023

Front. Educ.

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“…This is a problematic question, laden with assumptions (that they do), cultural generalisation (that all Chinese students are somehow similar), and, very often, philosophical reductivism (the nature of that similarity is a homogeneous form of 'Confucianism'). Despite these problems, it is also a question many educators and students find themselves asking, because many students do struggle with critical thinking while studying abroad (Durkin, 2007;Sun et al, 2018;Wu and Hammond, 2011;Wu, 2015). Research also shows challenges with critical thinking within Chinese higher education (Jiang, 2013;Li and Wegerif, 2013;Tan, 2020;Tian and Low, 2011).…”

Section: Problematising the 'Construct Of The Chinese Learner'mentioning

confidence: 99%

Exploring Criticality in Chinese Philosophy: Refuting Generalisations and Supporting Critical Thinking

Normile

2022

Stud Philos Educ

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Much of the literature exploring Chinese international student engagement with critical thinking in Western universities draws on reductive essentialisations of ‘Confucianism’ in efforts to explain cross-cultural differences. In this paper I review literature problematising these tendencies. I then shift focus from inferences about how philosophy shapes culture and individual students, toward drawing on philosophy as a ‘living’ resource for understanding and shaping the ideal of critical thinking. A cross disciplinary approach employs historical overview and philosophical interpretation within and beyond the Confucian tradition to exemplify three types of criticality common in Chinese philosophy. These are criticality within tradition, criticality of tradition, and critical integration of traditions. The result is a refutation of claims or inferences (intentional or implicit) that Chinese philosophy is not conducive to criticality. While this paper focuses on types of criticality, it also reveals a common method of criticality within Chinese philosophy, in the form of ‘creation through transmission’. This resonates with recent research calling for less confrontational and more dialogical engagement with critical processes. However, I also draw attention to examples of confrontational argumentation within Chinese philosophy, which may provide valuable resources for educators and students. Finally, I conclude careful and explicit consideration is needed regarding the types of criticality sought within Western universities to prevent educators and students from ‘speaking past’ one and other instead of ‘speaking with’ one and other in critical dialogue.

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“…Lu, 2009;Mutu, 2009;Podsiadlowski & Fox, 2011). Professor Jenny Lee (2007) centeredness and deference to elders, alongside a high importance placed on consensus and harmony (Sun et al, 2019). While these core values have been previously identified as Māori-…”

Section: Super-diversity Realitiesmentioning

confidence: 99%

Bicultural Education in a Multiethnic Aotearoa New Zealand: Sustaining Te Ao Māori

Ristow¹

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Since the 1980s Aotearoa New Zealand has officially positioned itself as a ‘bicultural’ nation. The national narrative is of an equal partnership between Indigenous iwi Māori (Māori tribes) and the British Crown, mediated by the founding document te Tiriti o Waitangi (The Treaty of Waitangi). The centrality of biculturalism and te Tiriti is perhaps nowhere more evident than in education. The provision of a ‘bicultural’ education, one which acknowledges the central place of te ao Māori (the Māori world), has become one of the defining features of schooling in Aotearoa New Zealand. All students are expected to have the opportunity to acquire knowledge of the Māori language and customs, and all teachers are expected to demonstrate a commitment to the ‘bicultural’ partnership. Parallel to the increasing prominence offered to biculturalism and bicultural education, Aotearoa New Zealand has experienced an explosion of ethnic diversity. While demographers previously offered the term ‘hyper-homogenous’ to refer to a population composed near exclusively of Māori and European descendants, the term ‘super-diversity’ is currently employed to describe a general population that is among the most ethnically diverse in the world. This dramatic demographic shift is even more profound in schools, where over 30 percent of students currently identify with an ethnicity other than Māori or European, a number projected to reach nearly 50 percent by 2040. While such a shift is undoubtedly reshaping schools, there remains a growing uncertainty of how a multiethnic student population is engaging with a bicultural education. Underpinned by theories of Critical Multicultural Education and Kaupapa Māori, this qualitative study explores how three English-medium secondary schools are sustaining the teaching and learning of te ao Māori within their increasingly ethnically diverse communities. Resulting from interviews with students, families, teachers, and principals, findings indicate that schools are the near exclusive gateway to accessing te ao Māori for super-diverse communities. As such, the bicultural education offered within schools holds unique potential to influence dispositions and attitudes towards te ao Māori. However, for ethnically diverse students, engagement in a bicultural education is not automatic. Rather, a range of touchstone school experiences can either centripetally draw students in, or centrifugally push them away, from the richness of te ao Māori. This study argues that as schools in Aotearoa New Zealand are becoming increasingly ethnically diverse, the ways in which students from non-Māori and non-European backgrounds are engaging with te ao Māori holds significant potential to sustain te ao Māori. As such, this thesis makes a salient contribution to better understanding the future shape of ‘bicultural’ education within a super-diverse Aotearoa New Zealand.

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Teaching international students from Confucian Heritage Culture countries: perspectives from three U.S. host campuses

Cited by 5 publications

References 42 publications

Confucian or confusion? Analyses of international students’ self-rated intercultural sensitivity and its sociocultural predictors at Canadian universities

Confucian or confusion? Analyses of international students’ self-rated intercultural sensitivity and its sociocultural predictors at Canadian universities

Exploring Criticality in Chinese Philosophy: Refuting Generalisations and Supporting Critical Thinking

Bicultural Education in a Multiethnic Aotearoa New Zealand: Sustaining Te Ao Māori

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