By Yuxiang Wang
This publication explores Hui (one of the Muslim minority teams in China) scholars’ lived stories in an simple university in vital P. R. China from the views of philosophical foundations of schooling and the sociology of schooling, the effect in their stories on their identification building, and what education ability to Hui scholars. The e-book describes a shiny photograph of the way the Hui build their very own identities within the public university environment, and the way the country curricula, lecturers, and oldsters play roles in pupil id development. The ambitions of the booklet are to find components that impression Hui scholars’ id building and feature triggered Hui scholars to grasp little approximately their very own tradition and language; and to discover what could be performed to aid lecturers, directors, and coverage makers take pleasure in minority tradition and contain minority tradition and data in class curriculum that allows you to meet the wishes of Hui students.
The ebook offers ancient, coverage, and curricular contexts for readers to appreciate Hui scholars’ stories in vital China, and discusses the cultural alterations among Han and Hui from a philosophical point. The publication makes use of postcolonial concept to critique the assimilative nature of faculty schooling, the development of Hui scholars’ id from Han ideology, and the cultural hegemony of the mainstream Han team. It additionally discusses curriculum reconceptualization either in China and globally, and the potential for multicultural schooling in China.
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Additional resources for Language, Culture, and Identity among Minority Students in China: The Case of the Hui
The examinations survived the changes of dynasties, minority groups’ governance of China, and foreign invasions. The examinations gave both the elite and common people the chance to be promoted to government positions through Historical Context and the Hui in China 31 learning Confucian classics and passing the examinations. Women, however, were not allowed to take part in the examinations. Those who passed the examinations enjoyed their privileges (Pepper, 1991), which separated them from common people.
The death of Stalin in 1953 and the contradictory views about Communism between Mao and Khrushchev (the Soviet leader after Stalin), however, made Mao rethink Stalin’s framework for developing the USSR (Linden, 1990). After getting away from the Soviet development model, Mao started his own interpretation of Marxism by implementing the People’s Commune. Mao’s ideology dominated China through the Great Leap Forward (1957–1966) and the Cultural Revolution (1966–1976). Mao initiated the Great Leap Forward to transform China into a communist society through the processes of agriculturalization and industrialization (Linden, 1990).
To me, I took them all as Chinese. Through several projects about minority language, policy and practice, and elementary textbooks in China and my multicultural education course work, I understood that I was reproducing mainstream Han ideology and imposing my identity on others. During my doctoral study, I conducted research in the Honduran Study Abroad Program under the tutelage of Dr. Phillion and Dr. Malewski. 16 Language, Culture, and Identity among Minority Students in China We examined issues such as diversity, gender, class, educational equality, and social justice through working with pre-service teachers who studied abroad in Honduras.