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Influenced by family characteristics and pan-familism in Chinese organizations, Chinese leaders tend to treat their subordinates as family members and give them care, opportunities, and believe that taking care of subordinates is a duty-bound obligation. According to the cultural tradition of Chinese relations, scholars interpret the possible impact of the relationship between leaders and subordinates in Chinese business organizations from the perspective of “the interactive dual model of the benefactor and the beneficiary.” They called it “benevolent leadership,” which means that the leader cares for the personal well-being of subordinates individually, comprehensively, and for a long time. Benevolent leadership is rooted in paternalistic leadership theory. There have been many review articles or metaanalysis papers on paternalistic leadership. It is not difficult to see the importance and significance of benevolent leadership. However, there has yet to be a paper that specifically and systematically reviews benevolent leadership and explores its particularity and effectiveness. Given this, this article attempts to re-examine the past achievements, current situation, and future directions of benevolent leadership theory with a longitudinal investigation and a thematic analysis. To sum up, this article would review and discuss the research results of benevolent leadership in the order of the following key points. First, it would review the concept and cultural roots of benevolent leadership. Second, it would present the theoretical development, definition, and dimension evolution of benevolence. Third, it would analyze benevolent leadership theory from different perspectives. Fourth, it would clarify and compare the similarities and differences of benevolent leadership with similar leadership theories. Fifth, it would examine the relevant research results of benevolent leadership in the context of the triad model of paternalistic leadership, including the direct effects on subordinate attitudes and behaviors, as well as the mediating and moderating variables. Finally, after systematically reviewing the research on benevolent leadership, this paper would propose future research prospects to clarify unresolved issues further and comprehensively present the validity and importance of benevolent leadership theory. [ABSTRACT FROM AUTHOR]

Employee silence, the withholding of input about work-related matters, has been frequently observed in organizations, and it may be detrimental to organizational performance and employees’ well-being. Hence, employee silence has become an important topic in recent years and accumulated massive research to examine its antecedents and consequences. However, some issues still need to be addressed, including unclear definition of the construct and lack of a systematic integration of the results. Therefore, this paper will re-clarify the concept of employee silence, integrate the results of past research, and provide suggestions for future research. We first clarify the development of the employee silence construct, the relationship between silence motives and silence behavior, the similarities and differences between silence and voice, and the important characteristics of employee silence. Secondly, we sort out the current research on employee silence and put forward the culture issue, explaining the particularity of employee silence in Chinese culture in order to provide further inspiration for future research on employee silence in Taiwan. Finally, we also propose recommendations for future research. [ABSTRACT FROM AUTHOR]

Kumemura Village, or Kuninda, has been known as the community of Chinese immigrants with a more than five-hundred year background of scholar-bureaucrat aristocracy in Lewchew, or Ryukyu. They supposedly originated from a group of 36 families from the Southern Chinese Min (...) ethnic group since 1392. Although much research has been conducted on the subject matter throughout the years, there is almost no scholar who would tackle it on the concept of a "Chinatown." There are basically two reasons to account for such tendency in academics. Firstly, unlike most Chinese immigrant groups in other parts of the world, the 36 Min Families who had moved to Lewchew did not leave the country of their own accord, for neither private nor economic reasons, but in fact, were ordered by Emperor Hongwu to emigrate for political reasons. Furthermore, Kuninda-chu, the descendants of 36 Min Families, have almost, in the same way as other Okinawa people regard them over the years, never seen themselves as "overseas Chinese." However, this paper argues that there are still plenty of similarities between Kuninda-chu and other overseas Chinese in the world. The two main points for this paper are: firstly, Kuninda-chu relied excessively on the Chinese World Order and tributary system for its maintenance, so its survival rested primarily on the existence of this political structure, and was eventually disintegrated upon the collapse of the system. Secondly, Chinese culture was largely brought by Kuninda-chu to Ryukyu during the Ming and Qing Dynasties, but it is still kept alive and observed in Okinawa society to this day and in stark contrast with the Yamaonchu, the Japanese in the mainland of Japan, it directly helped shaping and forming the Okinawa people's self-identity as Uchinan-chu. Truly, Kuninda no longer exists in the Okinawa society today, but Kuninda-chu's descendants have been upholding their unique ethic image through various traditional activities organized by different groups, Kume-Sosekai notwithstanding. Moreover, Kuninda-chu is also one of the earliest overseas Chinese groups who had assimilated successfully into the local Okinawa community. It is clear that Kuninda is one of the most paramount alternative cases for the studies of overseas Chinese. [ABSTRACT FROM AUTHOR]