Since the 19th century, Chinese societies, as latecomers to modernization, have prioritized Western learning. Modelled on European and North American experiences, modern universities were created to serve this purpose. Having little linkage to their indigenous cultural traditions, they operate in Confucian socio-cultural contexts, with constant and longstanding struggles with their cultural identity. In recent decades, these societies have progressed remarkably well in higher education. Their experience could be seen as a cultural experiment that is placed highly on their sustainable development agendas. The products of their modern education systems especially at the elite level have demonstrated a grasp of both traditional and Western knowledge, with their very best universities well positioned to combine Chinese and Western ideas of a university in everyday operation. Such a bi-cultural condition contrasts sharply to the still largely mono-cultural (Western only) university operating environment in the West. The integration opens further space for their universities to explore an alternative to the Western academic model that has long dominated world higher education. Based on fieldwork at premier universities in Beijing, Hong Kong, Singapore, and Taipei, this article calls for a reconceptualized view of modern university development in Chinese societies. It argues that the experiment enables their top universities to bring back their cultural traditions to integrate with Western values and contribute to inter-civilizational dialogue.
[Copyright of Frontiers of Education in China is the property of Springer Singapore.]

This article reports on a case study of a Hong Kong undergraduate student's lived experiences of second language (L2) investments and identities across different contexts, including inside and outside the classroom on the university campus, in the professional workplace, and during study abroad. Findings indicate that the student's differential L2 investments across contexts appear to be closely intertwined with the different identities constructed in specific circumstances and mediated by the perceived likelihood of yielding a good return on the investments. His selective L2 investments were also found to be driven by a desire for membership in an imagined international community and an imagined identity associated with a cosmopolitan lifestyle in the projected future. The article argues for the importance of a holistic understanding of individuals' L2 learning experiences both inside and outside the classroom in order to appreciate the complexities of their variable L2 investments and identities across contexts.
[Copyright of Journal of Language, Identity, and Education is the property of Routledge.]

The landscape of tertiary education has significantly changed in recent years with increasing pressure on universities to "globalize" and expand their reach internationally. In this context, there are a range of pedagogical and cultural issues to consider when designing curriculum to address the needs of students taking courses in different geographical locations. In addition to ensuring equivalence and quality, developing context-specific learning resources is a critical part of international delivery. Providing flexibility and autonomy to meet specific geocultural teaching and learning needs is vital. Programs and courses benefit from collaboration and connectivity between students and staff in all locations to ensure meaningful global learning environments. This paper focuses on a case study from an Australian University and examines how curriculum and delivery modes can be adapted to address the changing needs of transnational education a global context. The case study involves the renewal of a core undergraduate art history and theory subject that is offered in art and design programs across three different locations (Melbourne, Hong Kong and Vietnam). A series of learning materials and assessment tasks were designed to maximize a blended learning environment comprising face-to-face workshops, lectures, and online components. The result is a technology-enabled, common curriculum framework designed to allow for content to be adapted for local delivery.
[Copyright of International Journal of Education & the Arts is the property of International Journal of Education & the Arts]

This paper attempts to define cultural globalisation and cultural glocalisation in terms of cultural identity (CI) and language. Homogenisation, heterogenisation and glocalisation are three possible ways to face the challenge of cultural globalisation but glocalisation may be the most realistic solution as it seems to be the way to a better quality of life. The process of exporting CIs to other nations is cultural globalisation while adaptation of incoming foreign CIs to suit local needs is cultural glocalisation. Language is a CI in the domain of lifestyles as well as carrier of CIs of institutional systems and spiritual values. Incoming foreign languages and foreign CIs often cause changes in local CIs. This is an interactive process as changes of any CIs may lead to alterations of other CIs. To be an effective communicator in this multilingual world, people have to develop multilingual and multicultural competencies. The experience of Hong Kong and Singapore in glocalisation of Mandarin and the rapid growth in the number of Mandarin learners and speakers all over the world indicate the potential for development of Mandarin into an international language after English.
[Copyright of Journal of Multilingual and Multicultural Development is the property of Routledge. Full article may be available at the publisher's website:
http://dx.doi.org/10.1080/01434632.2010.527344]