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Calls for complementing, modifying and 'decolonising' the conceptualisation and implementation of Diversity Education (e.g. multicultural, intercultural, and/or social justice education) are currently being heard in the 'West'. This paper explores some of the characteristics and benefits of Chinese Minzu Education as a potential addition to the field. Our starting point is that Chinese education is often misrepresented and that knowledge about diversity in China (which includes, amongst others, minority groups and Han people), and especially about how people are educated for and through it, is scarce and negatively evaluated in the 'West'. Taking a university specialising in Minzu studies as a case study (which should not be generalized to other Minzu institutions), we problematise formal and informal aspects of Minzu education that could be inspiring to, e.g. interculturalists and multiculturalists in 'Western' education. Fieldwork notes, student interviews about Minzu education and models of Minzu Diversity Learning co-constructed by Minzu students, illustrate the characteristics of Minzu education in higher education. The paper ends on a call for exploring other 'unknown' perspectives on diversity in education emerging from the so-called peripheries of the 'West'. [ABSTRACT FROM AUTHOR]

The arena of 'English-Speaking International Schooling' continues to grow, reaching almost 12,000 schools in 2020. The growing teaching arena attracts 30,000 new entrants each year and continues to be dominated by British-trained teachers. Little is actually known about the motives or subsequent experiences of this body. However, the narrative about this 'brain-drain' tends to be negative and condescending, referring to teachers 'fleeing' Britain and 'escaping' neoliberal performativity and accountability, and finding 'refuge' overseas. The reality is that many may enter an equally difficult, insecure, and precarious environment. This paper explores the emergent terrain and shows how it has changed over time, revealing the reality of teaching in a new arena of profit-driven activity in mainland China, aimed mainly at local Chinese parents. A resultant new narrative is proposed, based upon positive notions of 'resistance' and 'self-care', which helps to explain why the exodus tends (at present) to be largely one-way. [ABSTRACT FROM AUTHOR]