Search

In this article, we delve into the characterisation of international students as "Confucian Heritage" learners. To appreciate the implications of such iterative interpellation, we develop a genealogy of Sinology, which is here approached as the discursive effect of a colonial epistemic division of the world into free and democratic West and civilised and yet authoritarian East. In mapping the deployment of such heuristic in the management of international affairs during and after historical colonialism, we moreover demonstrate how the derivative characterisation of international students as "rote", "dependent", and inherently "prone to plagiarism" learners has been used to explain racism without race -- that is, the epistemic exclusion of international students as a matter caused by factors other than race: lack of socially relevant cultural skills and communication barriers.

In this article, we develop a genealogy of international education studies' tenets of culture shock and skills deficit. To trace their emergence, we map the discursive shifts which underpinned cultural anthropology's involvement in the administration of US colonial, domestic, and international affairs respectively in the early 1900s and 1950s. These shifts are concomitantly linked to the formation of the field of intercultural communication, of which popularisation in the form of Hofstede model of "cultural distance" has structured international education when turning from a Cold War tool of total diplomacy to an export industry. Taking the development of international education in Australia as a case study, we demonstrate how the shifts in the disciplinary fields aforementioned are best understood as an anti-racist strategy, which mobilisation of the concept of culture has led to the paradoxical evacuation of the heuristic of race from the lexicon of intercultural contact between "Asian" international students and presumably white host institutions.

Trans exclusionary radical feminist, Julie Bindel, has spoken of "identity politics" in conspiratorial terms - a common feature of anti-identity politics discourse more generally. Historicising Anti-Identity Politics. Making identity politics responsible for the collapse of the labour movement or Women's Liberation is historically scandalous, but the problems of sectarianism on the orthodox left can be disavowed when a portrayal of identity politics as particular and divisive is given to explain whatever it needs to explain. But his analysis overall is misconceived because an undifferentiated verdict is given on "identity politics" as a uniquely "neoliberal" phenomenon opposed to the working class. Incorporation has been a feature of liberal assimilationist politics since the first extensions of the democratic franchise. [Extracted from the article]

Settler colonies such as those in Australia during the nineteenth century were rife with myths. One myth in particular bears witness to a complex matrix of colonial relations, in which race and gender intersected in the definition of who could be counted as a "respectable" member of the settler population. "Neither black nor white," the Chinese were invariably disliked by Aboriginal peoples. The present essay takes this myth of racial antagonism as the starting point for an analysis that disentangles the discursive strategies that white settlers adopted to assuage anxieties concerning their identity from the practices that Chinese migrants adopted to uphold their right to settle (in) Victoria. To do so, this essay first charts the liberal, British, imperial order that enabled the mass migration of Chinese men to Victoria, and then maps the counter discourses that were mobilized against the unbridled movement of those men. Second, it examines the measures that were taken to curtail Chinese arrivals (1854–1863) and, by using gender as heuristic, it deconstructs the concomitant myth that the Chinese were "sojourners." Last, by approaching settler colonialism as a regime that capitalizes upon the aspirations of oppressed groups, this essay illustrates the ways in which ordinary Chinese men turned their characterization as passive recipients of violence into respectability by contraposing themselves against a third racialised and gendered population group: Irish women. [ABSTRACT FROM AUTHOR]

In this article, we develop a genealogy of international education studies' tenets of culture shock and skills deficit. To trace their emergence, we map the discursive shifts which underpinned cultural anthropology's involvement in the administration of US colonial, domestic, and international affairs respectively in the early 1900s and 1950s. These shifts are concomitantly linked to the formation of the field of intercultural communication, of which popularisation in the form of Hofstede model of "cultural distance" has structured international education when turning from a Cold War tool of total diplomacy to an export industry. Taking the development of international education in Australia as a case study, we demonstrate how the shifts in the disciplinary fields aforementioned are best understood as an anti-racist strategy, which mobilisation of the concept of culture has led to the paradoxical evacuation of the heuristic of race from the lexicon of intercultural contact between "Asian" international students and presumably white host institutions. [ABSTRACT FROM AUTHOR]

In this article, we delve into the characterisation of international students as "Confucian Heritage" learners. To appreciate the implications of such iterative interpellation, we develop a genealogy of Sinology, which is here approached as the discursive effect of a colonial epistemic division of the world into free and democratic West and civilised and yet authoritarian East. In mapping the deployment of such heuristic in the management of international affairs during and after historical colonialism, we moreover demonstrate how the derivative characterisation of international students as "rote", "dependent", and inherently "prone to plagiarism" learners has been used to explain racism without race - that is, the epistemic exclusion of international students as a matter caused by factors other than race: lack of socially relevant cultural skills and communication barriers. [ABSTRACT FROM AUTHOR]