Political Culture and Higher Education Governance in Chinese Societies: Some Reflections

Over the past decades,higher education governance and university management have become increasingly complex worldwide in a context of unprecedented expansion and diversification.Driven by both external and internal pressures,higher education reforms in different nations have often been reported to follow a similar pattern:shifting from the control model to the supervisory model in nearly all aspects of their relationship with universities.While such a trend in Chinese societies has been well documented in the literature,few people have been able to identify the sticking point of higher education governance there.As a result,the concept of a doomed cycle continues to linger obstinately,viewing power delegation as leading to market disorder which,in turn,leads to tighter control.This article points out the neglect of Confucian political culture and its importance for studies of higher education governance reforms in Chinese societies.It aims to demonstrate that Western theories of and approaches to governance and autonomy in higher education cannot be simply applied to other societies of highly different historical and cultural traditions.By so doing,it attempts to shed some light on debates over governance and autonomy in higher education in a much wider context.

The Understanding and Perception of the Po

To study political culture, it is important to have a clear definition of it. At the same time, it is important to definethe role of political culture in society. We need to measure to be challenged role of political culture in society andthen measure it in detail. We have studied the concept and perception of political culture in order to justify the realpolitical situation in our country, using a combination of quantitative and qualitative methods of research. The mainpurpose of this article is to clarify the real situation of political culture and the picture of how they represent andexpress their voices. One of the main assumptions of the study of political culture is considered to be the need for itand the impact of its adequacy.

From Uncle Sam to Just Trump: A Long Way of Alternating Irony- hate-ambivalence among Russian Users-Students Regarding Politicians

The paper is discusses the role of emotionally significant political images in youth culture.The study covers the period between 2006 and 2017 during which Russia saw not only a political and economic transition but also dramatic changes in communication technology.The 6-stage research included two waves of testing in 2006,2012,2017.Respondents were aged 17 to 24 years old.In 2017 the general youth international value agenda can be considered formed,with its essential feature being the further reduction of the influence of advertising and communication of politicians’brands.

The Econometer

Africa： The Land of Opportunity in TelecommunicationsDoing business in Africa is typically perceived to be associated with various barriers and risks which result in particularly high transaction costs.

Academic Freedom:A Global Comparative Approach

Academic freedom is best understood not as an abstract universal principle or an ideal state of being but as concrete university practices nested in specific relational environments.As such,practices of academic freedom vary across the world,according to variations in political cultures,educational cultures and state-university relations.The article discusses these variations with particular reference to differences between universities associated with the limited liberal states of the English-speaking world,and those associated with comprehensive East Asian states in the Sinic tradition,including China.Given the different traditions there is no point in imposing judgments on one system in terms of the norms of another,but worth exploring the potential for common ground.Any world-wide approach to academic freedom would need to combine a universal element with space for context-specific elements.

The Narrative Method of Colonial History and Cultural Politics--Taiwan Residents Literature Studies in Japan

Starting with the debate on Taiwan Residents national consciousness between Chen Yingzhen and Japanese scholar Shozo Fujii, and Chen＇s supporter Masayoshi Matsunaga around 2004, the paper examines the historiography of Taiwan Residents literature studies since postwar Japan. It is argued that Shozo Fuji＇s study of Taiwan Residents literature during the Japanese occupation period is different from Yoshinori Kobayashi＇s On Taiwan, which deliberately seeks to erase the sin of colonial rule. However, in applying Western theories mechanically it is indeed easy to end up on the opposite side of historical criticism, for the reason Shozo Fujii did not provide a necessary alert to the crux in Anderson＇s theory. The argumentation among the three parties not only involves how to understand Taiwan Residents history and literature in the complex structure of East Asia, but more importantly about how to make value judgments regarding two hundred years of colonialism.

The Will to Allegory and the Origin of Chinese Modernism： Rereading Lu Xun＇s Ah Q--The Real Story

Through a formal analysis of this seminar work of Lu Xun, the author observes that the narrative and dramatic motivation of Ah Q--The Real Story is an intense yet futile search for a proper name and identity within a system of naming and identity-formation as the system, by default, repels the identity-seeking and ＂homecoming＂ effort of the sign in question （＂Ah Q＂）. Based on this observation, the author goes on to argue that the origin of Chinese modernism lies in a highly political awareness of one＇s loss of cultural belonging and thus one＇s collective alienation from the matrix of tradition and indeed existence. Departing from conventional reading of this work, often anchored in sociopolitical interpretations of class, nation, and group psychology centered on the ＂critique of national characteristics＂ discourse, this article maintains that the true ambition and literary energy of Lu Xun＇s masterpiece can only be fully grasped when one confronts this epic cul^tral-political struggle to regain a cultural system＇s power and legitimation to name one＇s own existence and define one＇s own value.