Chinese are known worldwide as top students and scholars, but intellectuals were persecuted during the Cultural Revolution, and now only recently has attending college education been possible for the majority. China is transforming its higher-education system, now the largest in the world, to include collaboration with Western scholars and to provide history and contemporary educational access to students in rural areas. Education in China provides unique coverage of learning at all levels.

The secrets behind China's extraordinary educational system – good, bad, and ugly Chinese students' consistently stunning performance on the international PISA exams— where they outscore students of all other nations in math, reading, and science—have positioned China as a world education leader. American educators and pundits have declared this a "Sputnik Moment," saying that we must learn from China's education system in order to maintain our status as an education leader and global superpower. Indeed, many of the reforms taking hold in United States schools, such as a greater emphasis on standardized testing and the increasing importance of core subjects like reading and math, echo the Chinese system. We're following in China's footsteps—but is this the direction we should take? Who's Afraid of the Big Bad Dragon? by award-winning writer Yong Zhao offers an entertaining, provocative insider's account of the Chinese school system, revealing the secrets that make it both "the best and worst" in the world. Born and raised in China's Sichuan province and a teacher in China for many years, Zhao has a unique perspective on Chinese culture and education. He explains in vivid detail how China turns out the world's highest-achieving students in reading, math, and science—yet by all accounts Chinese educators, parents, and political leaders hate the system and long to send their kids to western schools. Filled with fascinating stories and compelling data, Who's Afraid of the Big Bad Dragon? offers a nuanced and sobering tour of education in China. Learn how China is able to turn out the world's highest achieving students in math, science, and reading Discover why, despite these amazing test scores, Chinese parents, teachers, and political leaders are desperate to leave behind their educational system Discover how current reforms in the U.S. parallel the classic Chinese system, and how this could help (or hurt) our students' prospects

In Education in China, ca. 1840–present Meimei Wang, Bas van Leeuwen and Jieli Li offer a description of the transformation of the Chinese education system from the traditional Confucian teaching system to a modern mode. In doing so, they touch on various debates about education such as the speed of the educational modernization around 1900, the role of female education, and the economic efficiency of education. This description is combined with relevant data stretching from the second half of 19th century to present collected mainly from statistical archives and contemporary investigations.

In twenty-first-century China, socialist educational traditions have given way to practices that increasingly emphasize the individual. This volume investigates that trend, drawing on Hansen's fieldwork in a rural high school in Zhejiang where students, teachers, and officials of different generations, genders, and social backgrounds form what is essentially a miniature version of Chinese society. Hansen paints a complex picture of the emerging “neosocialist” educational system and shows how individualization of students both challenges and reinforces state control of society.

China has been ethnically, linguistically, and religiously diverse. This volume recasts the pedagogical and policy challenges of minority education in China in the light of the state's efforts to balance unity and diversity. It brings together leading experts including both critical voices writing from outside China and those working inside China's educational system. The essays explore different aspects of ethnic minority education in China: the challenges associated with bilingual and trilingual education in Xinjiang and Tibet; Han Chinese reactions to preferential minority education; the ro.

A major study of how Chinese school textbooks shaped social, cultural, and political trends in the late imperial and Republican period.

Most studies of Buddhist communities tend to be limited to villages, individual temple communities, or a single national community. Buddhist monastics, however, cross a number of these different framings: They are part of local communities, are governed through national legal frameworks, and participate in both national and transnational Buddhist networks. Educating Monks makes visible the ways Buddhist communities are shaped by all of the above—collectively and often simultaneously. Educating Monks examines a minority Buddhist community in Sipsongpannā, a region located on China’s southwest border with Myanmar and Laos. Its people, the Dai-lue, are “double minorities”: They are recognized by the Chinese state as part of a minority group, and they practice Theravāda Buddhism, a minority form within China, where Mahāyāna Buddhism is the norm. Theravāda has long been the primary training ground for Dai-lue men, and since the return of Buddhism to the area in the years following Mao Zedong’s death, the Dai-lue have put many of their resources into providing monastic education for their sons. However, the author’s analysis of institutional organization within Sipsongpannā, the governance of religion there, and the movements of monks (revealing the “ethnoscapes” that the monks of Sipsongpannā participate in) points to educational contexts that depend not just on local villagers, but also resources from the local (Communist) government and aid form Chinese Mahāyāna monks and Theravāda monks from Thailand and Myanmar. While the Dai-lue monks draw on these various resources for the development of the sangha, they do not share the same agenda and must continually engage in a careful political dance between villagers who want to revive traditional forms of Buddhism, a Chinese state that is at best indifferent to the continuation of Buddhism, and transnational monks that want to import their own modern forms of Buddhism into the region. Based on ethnographic fieldwork and interviews with Dai-lue monks in China, Thailand, and Singapore, this ambitious and sophisticated study will find a ready audience among students and scholars of the anthropology of Buddhism, and religion, education, and transnationalism in Southeast and East Asia.