Several education hubs have emerged in Asia and the Middle East in recent years with a specific focus on cross-border higher education. Through considerable efforts in policy planning and generous funding, these hubs aim to transform a country or city into an eminent destination for education, research, and training. The inherent design of these hubs raises many questions about higher education's contribution to international relations as large numbers of local and foreign actors congregate. Specifically, some education hubs are leveraging cultural heritage and colonial legacy as an instrument of soft power by emphasising shared cultural identities and values. By engaging in cultural diplomacy, education hubs seek to exert influence on the international stage. However, assumptions about shared identities and values as well as the prevailing political climate of the local society present serious challenges for policy implementation. Alternatively, an education hub can also engage with international actors based on an enduring faith in the venture of science to propel the knowledge economy - another kind of norm that underpins soft power. This paper compares Malaysia, Singapore, and Hong Kong as education hubs that engage in soft power and cultural diplomacy.
[Copyright of Comparative Education is the property of Routledge. Full article may be available at the publisher's website:
http://dx.doi.org/10.1080/03050068.2015.1037551]

Since Hong Kong's retrocession, the government has endeavoured to strengthen local citizens' identification with the People's Republic of China - a project that acquired new impetus with the 2010 decision to introduce Moral and National Education' (MNE) as a compulsory school subject. In the face of strong local opposition, this policy was withdrawn in 2012, and implementation of MNE made optional. This article seeks to elucidate the background to the MNE controversy of 2012 by locating the emergence of a distinctive Hong Kong identity in its historical context, and analysing successive official attempts (before and after the 1997 retrocession) to use schooling for purposes of political socialisation. We argue that the school curriculum has projected and reflected a dual sense of identity: a Chineseness' located mainly in ethno-cultural qualities, and a Hongkongeseness' rooted in civic attributes. While reinforced by schooling, local civic consciousness has been intimately related to a tradition of public activism strongly evident since the 1970s, and further strengthened post-1997.
[Copyright of Comparative Education is the property of Routledge. Full article may be available at the publisher's website:
http://dx.doi.org/10.1080/03050068.2015.1033169]

Using an autoethnographic approach, this paper reviews and examines how I went through my professional development journey to develop as a curriculum planner and manager by engaging in critical reflective practices to enhance the quality of teaching and learning in the era of Curriculum Reform in Hong Kong. A series of carefully selected critical incidents relating to school-based curriculum development were examined to witness how I approached a brand new primary Social Studies area of study and developed it as a distinct multi-disciplinary school-based curriculum. The curriculum documents, learning and teaching materials, students' work, personal reflective writings as well as personal communications with parents and students were collected for thematic analyses. By reflecting on the critical curriculum development and implementation incidents, a school-based curriculum development model evolved. This helps shed light on how school practitioners, irrespective of their positions or teaching experiences, to engage fruitfully and continually in the professional development process to develop as an effective curriculum developer and manager in schools. The experiences also inform teacher educators as well as school practitioners the salient characteristics and needs for a teacher to grow up as a reflective practitioner.
[Copyright of Reflective Practice is the property of Routledge. Full article may be available at the publisher's website:
http://dx.doi.org/10.1080/14623943.2015.1023279]

Increasingly, the importance of reflexivity has been acknowledged in higher education research. In this paper, I reflect on my experience of researching lesbian, gay, bisexual and transgender (LGBT) university students in Hong Kong. The focus is not on the findings that emerge from the in-depth interviews conducted per se, but on the methodological reflections of the research process itself. Particularly, I focus on the notion of ‘vulnerability’ in the qualitative research literature which suggests that some study topics are particularly sensitive and some interviewees are especially vulnerable. I argue that because LGBT students in Hong Kong live under the governance of family biopolitics and the colonial legacy of religious dominance in secondary education, they are subjected to enormous social pressure to reject or conceal their LGBT identities. In that sense, they can be conceived as vulnerable interview subjects. However, LGBT students, especially those who are in the closet, redefined the interview as an occasion to ponder their identity struggles, and to release problems and worries that in everyday life they can share with no one. For some LGBT students, knowing of the very existence of the research itself and participating in the research were empowering. The LGBT students had the capacity to shape the meanings of the interview, thus, they were far from being completely vulnerable. Quite unexpectedly, I found myself as a researcher in a relatively vulnerable position, feeling emotionally overwhelmed by the research and feeling guilty of not doing ‘enough’ for the LGBT students. This paper argues that although researchers need to continue to pay attention to the ethics of conducting culturally sensitive research, the vulnerability of some interview subjects should not be overestimated. Otherwise researchers risk further silencing the voices of those who are already socially marginalized. I also contend that qualitative research should acknowledge researchers’

The academic underachievement of ethnic minorities, especially Pakistanis, in Hong Kong is well-recognized. This is stereotypically attributed to Islamic practices that are perceived to impede education, yet the voices of Pakistani parents and children are seldom heard. This research seeks to illuminate how Pakistani Muslim immigrant students and their parents understand the role of religion in education. The key finding highlights how both parents and students rate religion and education as highly important, and maintain that the two complement—rather than contradict—each other. They reject the public perception that Islam discourages the education of females, asserting that Islam upholds equality, including gender equality. Nonetheless, and maybe paradoxically, females interviewed during this research do encounter greater challenges than males in pursuing an education. In the young women's understanding, this comes from gendered cultural practices that are not necessarily endorsed by Islam. In response, both parents and daughters fight against, or conform to, these practices.
[Copyright of Asian Anthropology is the property of Routledge. Full article may be available at the publisher's website:
http://dx.doi.org/10.1080/1683478X.2015.1025592]

Hong Kong's Liberal Studies curriculum (implemented in 2009) aims in part to teach young people about diversity in society, including cultural, ethnic, and religious diversity. This essay considers how religions and religious diversity are represented in Liberal Studies, analyzing how minority forms of religion are visible and invisible in the four most popular Liberal Studies textbook sets. The analysis will answer the questions of (1) how Hong Kong's religious diversity is expressed in the textbooks and (2) how different religions are depicted in relation to the society overall. Textbooks are the primary source material teachers use, particularly in new subjects, as reflections of prevalent attitudes, beliefs, and norms, and as formal sources of curriculum content. This essay therefore provides a glimpse of the latent knowledge about religious diversity in the educational publishing and decision-making community of Hong Kong, relating gaps in text coverage to the subject's aim of developing student understanding and appreciation of diversity.
[Copyright of Asian Anthropology is the property of Routledge. Full article may be available at the publisher's website:
http://dx.doi.org/10.1080/1683478X.2015.1025595]