An important feature of Hong Kong's education reform over the past decade has been the articulation of the 'no loser principle.' It was meant to signal that all students are valuable and will benefit from both basic and senior secondary education. Yet barriers remain for the 2.9% of students under age 15 who can be classified as ethnic minorities. There is a declining participating rate as students move from primary to tertiary level, the medium of instruction remains alien to most of these students, and there are no curriculum provisions to meet their special needs. This paper will examine both the policy context in which provisions for ethnic minority students have been made in Hong Kong schools and also classroom practice that operationalises this policy on a daily basis. The purpose is to make an assessment of the extent to which the 'no loser principle' can be said to apply to ethnic minority students.
[Copyright © The Hong Kong Teachers' Centre].

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]

Based on qualitative data obtained from 15 South Asian (SA) B.Ed. (EL) (Bachelor of Education in English Language) students, this study reports on SA students' difficulty in mastering Mandarin-based written Chinese and the vernacular Cantonese in Hong Kong. For convenience, SA here also refers to students whose homeland is the Philippines. Since Britain's return of sovereignty to China on 1 July 1997, the language policy of post-colonial Hong Kong is characterised by biliteracy and trilingualism (兩文三語): the ability to read and write Chinese and English and to speak Cantonese, English and Putonghua/Mandarin. Unlike during the colonial era, much greater significance is now accorded to Chinese literacy, but SA students' poor performance in written Chinese and Cantonese defies such social expectations. A lack of Chinese literacy is a major stumbling block towards gaining access to educational and career opportunities. This raises two ethical issues: social inequality resulting from a lack of a level-playing field and denial of opportunities for social mobility through education. Implications of our empirical findings will be briefly discussed in light of Cummins' interdependency hypothesis on the development of basic interpersonal communicative skills and cognitive academic language proficiency in Chinese.
[Copyright © 2015 Taylor & Francis.]