China has been ethnically, linguistically, and religiously diverse. This volume recasts the pedagogical and policy challenges of minority education in China in the light of the state's efforts to balance unity and diversity. It brings together leading experts including both critical voices writing from outside China and those working inside China's educational system. The essays explore different aspects of ethnic minority education in China: the challenges associated with bilingual and trilingual education in Xinjiang and Tibet; Han Chinese reactions to preferential minority education; the ro.

This volume focuses on policies and practices in the education of China's national minorities with the purpose of assessing the goals and impact of state sponsored education for China's non-Han people's. The essays in the four sections of this book examine cultural challenges to state schooling, the extent of educational provision in minority areas, the perspectives of Tibetan and Uyghur minorities toward state education, along with providing case studies of four national minorities. The book makes the point that despite the authoritarian character of China's state schooling, diversity reigns.

This comparative study of the Naxi and Tai minority groups in Southwestern China examines the implementation and reception of state minority education policy. Hansen (Center for Development and the Environment, U. of Oslo) argues that state policy is not uniformly successful among all minorities, no

Chinese ethnic minority education is virtually unknown to readers outside China. Based on extensive qualitative and quantitative data, this book examines the basic education policies for ethnic minorities in China and describes policy implementation. It also discusses successful case studies, restrictive factors, existing gaps and challenges as well as the associated problems, highlighting teacher training and the role of policymakers. The authors propose recommendations to address the challenges faced by Chinese education, and to develop and implement culturally sensitive basic education for ethnic minorities in the country. Offering a rare glimpse inside minority schools in different parts of the country, the book appeals to educators, scholars, decision-makers and anyone interested in diversity education (intercultural, multicultural, global education).

This book looks closely at Yi bilingual education practice in the southwest of China from an educationalist’s perspective and, in doing so, provides an insight toward our understanding of minority language maintenance and bilingual education implementation in China. The book provides an overview on the Yi people since 1949, their history, society, culture, customs and languages. Adopting the theory of language ecology, data was collected among different Yi groups and case studies were focused on Yi bilingual schools. By looking into the application of the Chinese government’s multilingual language and education policy over the last 30 years with its underlying language ideology and practices the book reveals the de facto language policy by analyzing the language management at school level, the linguistic landscape around the Yi community, as well as the language attitude and cultural identities held by present Yi students, teachers and parents. The book is relevant for anyone looking to more deeply understand bilingual education and language maintenance in today’s global context.

The educational system in China's Yanbian Prefecture presents a relatively successful model for Korean ethnic education. Koreans in China have a much higher percentage of literacy and middle school and college graduation than the national average or any other minority nationality. Despite the integrationist impulses of the Chinese nationality policy during the Rectification Movement and the Cultural Revolution, the Korean minority has successfully sustained its ethnic identity. Central to the well-being of the Korean minority in China is its continuing achievement of the highest level of educational attainment. Within the moderate nationality policy currently enunciated by Beijing, the ethnically based education system of the Korean minority in Northeast China presents a program to be studied and emulated by other minority nationalities.

Becoming a Model Minority: Schooling Experiences of Ethnic Koreans in China looks at the manner in which ethnic Korean students construct self-perception out of the model minority stereotype in their school and lives in Northeast China. It also examines how this self-perception impacts the strength of the model minority stereotype in their attitudes toward school and strategies for success. Fang Gao shows how this stereotype tends to obscure significant barriers to scholastic success suffered by Korean students, as well as how it silences the disadvantages faced by Korean schooling in China's reform period and neglects the importance of multiculturalism and racial equality under the context of a harmonious society.

Most studies of Buddhist communities tend to be limited to villages, individual temple communities, or a single national community. Buddhist monastics, however, cross a number of these different framings: They are part of local communities, are governed through national legal frameworks, and participate in both national and transnational Buddhist networks. Educating Monks makes visible the ways Buddhist communities are shaped by all of the above—collectively and often simultaneously. Educating Monks examines a minority Buddhist community in Sipsongpannā, a region located on China’s southwest border with Myanmar and Laos. Its people, the Dai-lue, are “double minorities”: They are recognized by the Chinese state as part of a minority group, and they practice Theravāda Buddhism, a minority form within China, where Mahāyāna Buddhism is the norm. Theravāda has long been the primary training ground for Dai-lue men, and since the return of Buddhism to the area in the years following Mao Zedong’s death, the Dai-lue have put many of their resources into providing monastic education for their sons. However, the author’s analysis of institutional organization within Sipsongpannā, the governance of religion there, and the movements of monks (revealing the “ethnoscapes” that the monks of Sipsongpannā participate in) points to educational contexts that depend not just on local villagers, but also resources from the local (Communist) government and aid form Chinese Mahāyāna monks and Theravāda monks from Thailand and Myanmar. While the Dai-lue monks draw on these various resources for the development of the sangha, they do not share the same agenda and must continually engage in a careful political dance between villagers who want to revive traditional forms of Buddhism, a Chinese state that is at best indifferent to the continuation of Buddhism, and transnational monks that want to import their own modern forms of Buddhism into the region. Based on ethnographic fieldwork and interviews with Dai-lue monks in China, Thailand, and Singapore, this ambitious and sophisticated study will find a ready audience among students and scholars of the anthropology of Buddhism, and religion, education, and transnationalism in Southeast and East Asia.

This book describes and analyzes the situation of minority languages in China.

Gender, ethnicity, and nation in China, as seen through an ethnography of the changing cultural production of the Miao, a minority population.