Between Colonialism and Despotism

The Mengjiang 蒙疆 puppet regime was established in Inner Mongolia by Japanese colonizers, in collaboration with the Mongolian Prince Demchugdongrub, during the Second Sino-Japanese War. The Mengjiang regime tried to revive Mongolian culture in the name of resisting Chinese despotism. However, the Japanese supported the Mongols' desire for “self-determination” merely to use it as a vehicle for their colonial designs. Through a close reading of several texts that appeared in Sinophone magazines published in Japanese-occupied Inner Mongolia during the war, this article explicates the distinctions between Han writers' and Mongol intellectuals' nationalist writings, in order to theorize the dual oppression of the Mongol minority culture under Japanese colonialism and Chinese despotism. Despite the mission of this so-called Mongolian nation-state to write in a Mongolian style, the Han writers in Mengjiang expressed their ethnic identity through Sinophone literature; at the same time, Sinicized Mongol intellectuals failed to revive Mongolian culture through the same vehicle. In the end, both the former Han despots and the new Japanese colonizers tried to instrumentalize Mongol minority culture to establish their own cultural hegemony. Under this dual oppression of foreign colonialism and native despotism, the Sinophone nationalist writings of the Han majority and the Mongol minority problematize any simple binarism of colonizer and colonized.

THE DIGITAL PROTECTION AND INHERITANCE OF DAUR LANGUAGE UNDER BIG DATA

China is composed of 56 ethnic groups, and there are 55 ethnic minorities besides the Han nationality. Minority culture is an important part of Chinese culture. The language of ethnic minorities has a long history of development and is an important part of culture. Daur nationality is one of the traditional nationalities in the north, which has its own special development history. Culture is unique, so the protection and development of Daur language has become a hot topic for cultural protection workers. Under the background of big data, this paper puts forward the digital protection and inheritance scheme of Daur language, which can provide some reference for the protection and inheritance of Daur language.

Edutainment pedagogies in education, a textual analysis.

Edutainment shows promise as an alternative and complementary pedagogy, in autistic education, in this paper we evaluate a textual analysis of a movie Inner Healing on the edutainment and infotainment Fire Stick ++ terminal, also serving as a dock station to student keyboards and laptops, the textual analysis of this important media, in education proves the neurodiversity viewpoint in the indigenous healing diaspora, proving autism as transcending a minority culture in a viewpoint of a gift and hence a strength with the acceptance of the whole, the diversity of the self in meltdowns, irrationality, rage and anger, all as part of a gift and an acceptance of oneself, the inner healing. This edutainment is a broad deviation from current western thought streams in autism interventions as proves the holistic and alternative viewpoints.

“I Felt I Arrived Home”: The Minority Trajectory of Mobility for First-in-Family Hungarian Roma Graduates

This chapter explores the upward social mobility trajectories, and the corollary prices of them for those 45, first-in-family college educated Roma in Hungary who come from socially disadvantaged and marginalised family and community background. We argue that among the academically high-achieving participants of our study the most common upward mobility trajectory, contrary to the common belief of assimilation, is their distinctive minority mobility path which leads to their selective acculturation into the majority society. This distinctive incorporation into the mainstream is close to what the related academic scholarship calls the ‘minority culture of mobility’. The three main elements of this distinct mobility trajectory among the Roma are (1) The construction of a Roma middle class identity that takes belonging to the Roma community as a source of pride, in contrast of the widespread racial stereotypes in Hungary (and all over Europe) that are closely tied to the perception of Roma as a member of the underclass, (2) The creation of grass-roots ethnic (Roma) organizations and (3) The practice of giving back to their people of origin that relegate many Roma professionals to a particular segment of the labour market, in jobs to help communities in need. However, we argue that in the case of the Hungarian Roma, these elements of the minority culture of mobility did not serve the purpose of their economic mobility as the original concepts (Neckerman et al. Ethnic and Racial Studies 22(6):945–965, 1999) posits, but to mitigate the price of changing social class and to make sense of the hardship of their social ascension.

Can a multi-cultural industry such as tourism be inclusive?

Purpose This paper aims to look at the question of inclusivity and argue that the term reflects a majority culture “including” a minority culture – whether it desires to be included or not. Design/methodology/approach This paper provides a discussion on tourism as a multi-cultural industry. Findings This paper offers a new sociological framework. Practical implications This paper is of value in a time when minorities are questioning their role in society and provides insights into those who believe that they may be serving society when in fact the opposite might be the case. Originality/value This paper creates a new sociological framework

Migration, Language, Identity: The Journey of Meixian Hakkas from Calcutta to Vienna

Hakkas from Meizhou who migrated to Calcutta established suc¬cessful businesses, and then, in the 1970s to the 1990s, moved on to settle in Vienna (and Toronto). Prac¬ticing a closed-group life both in Vienna and across continents, the Hakkas preserved their lan¬gua¬ge and culture while adapting both to India and Austria in various ways. In a series of open interviews with Vienna-based Hakkas, questions of identity and the preservation of a minority culture are raised. In dependence to age, the consultants have very different personal identities behind a shared social identity of being ‘Indian Hak¬ka¬s,’ which is, however, mostly borne out of practical considerations of mutual support and certain cultural practices. As mi¬grants, they can profit from close friendship and loyalty between group members, sharing the same pro¬fes¬sions, marrying inside the group, and speaking their own language. Questions of identity are most¬ly relevant for the younger generation which has to deal with a confusingly layered familial iden¬tity.