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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.
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.
Far from the glittering cities of Beijing and Shanghai, China's borderlands are populated by around one hundred million people who are not Han Chinese. For many of these restive minorities, the old Chinese adage 'the mountains are high and the Emperor far away', meaning Beijing's grip on power is tenuous and its influence unwelcome, continues to resonate. Travelling through China's most distant and unknown reaches, David Eimer explores the increasingly tense relationship between the Han Chinese and the ethnic minorities. Deconstructing the myths represented by Beijing, Eimer reveals a shocking and fascinating picture of a China that is more of an empire than a country.
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).
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.
Xinjiang and the Modern Chinese State views modern Chinese political history from the perspective of Han officials who were tasked with governing Xinjiang. This region, inhabited by Uighurs, Kazaks, Hui, Mongols, Kirgiz, and Tajiks, is also the last significant “colony” of the former Qing empire to remain under continuous Chinese rule throughout the twentieth century. By foregrounding the responses of Chinese and other imperial elites to the growing threat of national determination across Eurasia, Justin Jacobs argues for a reconceptualization of the modern Chinese state as a “national empire.” He shows how strategies for administering this region in the late Qing, Republican, and Communist eras were molded by, and shaped in response to, the rival platforms of ethnic difference characterized by Soviet and other geopolitical competitors across Inner and East Asia. This riveting narrative tracks Xinjiang political history through the Bolshevik revolution, the warlord years, Chinese civil war, and the large-scale Han immigration in the People’s Republic of China, as well as the efforts of the exiled Xinjiang government in Taiwan after 1949 to claim the loyalty of Xinjiang refugees.
This fully updated edition of the China Ethnic Statistic Yearbook, comprised of entirely original research, presents data on the socioeconomic situation of China’s 56 ethnic groups. Although the majority of China’s population is of the Han nationality (which accounts for more than 90% of China’s population), the non-Han ethnic groups have a population of more than 100 million. China has officially identified, except for other unknown ethnic groups and foreigners with Chinese citizenship, 55 ethnic minorities. In addition, ethnic minorities vary greatly in size. With a population of more than 15 million, the Zhuang are the largest ethnic minority, and the Lhoba, with a population of only about three thousand, the smallest. China’s ethnic diversity has resulted in a special socioeconomic landscape for China itself. How different have China’s ethnic groups been in every sphere of daily life and economic development during China’s fast transition period? In order to answer these questions, we have created a detailed and comparable set of data for each of China’s ethnic groups. This book presents, in an easy-to-use format, a broad collection of social and economic indicators on China’s 56 ethnic groups. This useful resource profiles the general social and economic situations for each of these ethnic groups. These indicators are compiled and estimated based on the regional and local data gathered from a variety of sources up to 2016 with up to date analysis. This Yearbook also includes a new chapter on China’s spatial (dis)integration as a multiethnic paradox.
China has huge ethnic minorities – over 40 different groups with a total population of over 100 million. Over time China’s policies towards minority languages have varied, changing from policies which have accommodated minority languages to policies which have encouraged integration. At present integrationist policies predominate, notably in the education system, where instruction in minority languages is being edged out in favour of instruction in Mandarin Chinese. This book assesses the current state of indigenous and minority language policy in China. It considers especially language policy in the education system, including in higher education, and provides detailed case studies of how particular ethnic minorities are being affected by the integrationist, or assimilationist, approach.