Exporting education has played a major part in the services sector of English-speaking countries, such as America, Canada, United Kingdom, New Zealand and Australia. In Australia, despite of the government policies oriented to attracting international students to invest for their education in Australia, some ideological construction of racism is imbricated within the structure of an official DIMA (Department of Immigration and Multicultural Affairs) document. A key part of this official policy lies in its assessment levels on financial capacities in the processing of international student visa applications for access to an Australian education. Critical Discourse Analysis (CDA) is employed on the language used in looking at different financial requirements for students from different countries. Evidence of racial ideology is manifested in an asymmetrical power discourse in Australia between the (white) lawmakers and international students from developing countries, especially from Asian countries, from which the majority of international students originate. The conclusion reveals that racial prejudice continues to be imbricated within friendly educational discourse of Australia.

With China being one of the largest sources of inbound tourists to Australia, the need to better understand Chinese culture has never been more highly emphasised by various organisations represented in Australian media, yet some cultural misreading with thinly-veiled value judgements are regularly discerned. Accordingly, a better cultural awareness is imperative for Australians to approach and understand Chinese people. This paper gives a brief review of the definitions of culture, its emergence and role in international relations. It then proceeds to the definition of Chinese culture and in particular, the turbulent history of modern Chinese culture. After a few preconceptions and misconceptions of Chinese culture in Australia are presented for discussion, finally some suggestions are made to help develop a historical and holistic view of Chinese culture.

Since the '50s, the once highly unified Chinese culture is now fragmented, leading to a variety of cultural derivatives, such as mainland Chinese culture, Hong Kong Chinese culture, Singaporean Chinese culture and Malaysian Chinese culture. Although still called Chinese culture, each has its own distinctive form. Communities like the mainland Chinese, the Hong Kong people, the Chinese Singaporeans and the Chinese Malaysians differ considerably from one another in such cultural aspects as behavioural approach, thinking mode, mental attitude and vocabulary. This paper examines some features of major Chinese-background discourses in Asia with a particular focus on educational aspects and issues.

Although China has risen to be the second largest world economy, and played a vital role in the biggest economic boom Australia had experience since the 1850s gold rush, White Australia's feeling of superiority over Chinese lingers. This article explores how and why this prejudice manifest itself in contemporary Australia by examining the social, cultural, and historical background of Australian racism. I will also examine the elements of contemporary Chinese culture that may have contributed to this sentiment. Finally, factors for reducing White Australia's racial discrimination over the Chinese are discussed.

Over the past two decades, increasing numbers of overseas students have come to Australia. In 2000, there were 153,372 international students enrolled in Australia (DEST, 2001). And these overseas students generated $3.7 billion for the Australian economy (AEI, 2000). Exporting education has played a major part of Australian services trade, especially in Asia, from which the majority of overseas students originate. In 2002, China first surpassed Malaysia in student numbers studying in the Australian tertiary education system (AVCC, 2005) and became the biggest export country of the Australian education sector. By accepting increasing numbers of overseas students, Australia has become more widely recognised in the arena of international education, and is regarded as a safe, friendly study destination with high quality courses, said by Mr. Alexander Downer, Minister for Foreign Affairs (2005). However, there are still some latent superior sentiments and attitudes resonating beneath the surface of this "friendly study destination" in the predominant "white" society. This paper aims to probe for ideological construction of racism imbricated within the structure of an official DIMIA (Department of Immigration, Multicultural and Indigenous Affairs) document. This research focuses on an official policy relating to assessment levels in terms of financial proof for the process of overseas student applications for Australian education. The analysis adheres to Critical Discourse Analysis (CDA), employed by Van Dijk, Dairclough and Foucault et al. The paper is undertaken in two stages. The first, a general characterization of Australian education export discourse, reveals different policy evidence financial proof for students from different countries. The second in followed by a critical analysis of this policy based on its language used and a comparative analysis between this policy and those of other western countries such as the United States, the United Kingdom, Canada, New Zealand, France and Spain, which surfaces evidence of a racist ideology manifest in an asymmetrical power discourse in Australia between the (white) law-makers and overseas students from developing countries. The study concludes with a discussion regarding generalization issue in this policy and its implication in a society as a way to unravel the way in which racial prejudice is still imbricated within friendly educational discourse of Australia.

Based on the latest finding of a longitudinal study that sons-in-law (under the influence of their wives) performed better in affective care to their parents-in-law than daughters-in-law, this article argues that it is perhaps not gender but housework that holds the key for a strong parent-child relationship. This article posits that, through engaging children in routine chores, social justice will be internalised or habitualised in children, which then enables parental love to be reciprocated with children's love. This article theoretically discusses the mechanism for gratitude development towards parents in children and suggests that chores may play a vital role in gratitude development in children, which leads to a strong parent-child bond.

Filial piety is the traditional virtue of Chinese nationals. Given the fact that in China family support plays a major role for the aged in their later life, this tradition has been increasingly confronted by the challenge posed by the '4-2-1' family structure (4 grandparents-2 parents-1 child) and the egoism of 'the only child.' It is important to promote the culture of filial piety for improving the later life of parents and social stability. However, the negative effect of the government placing unique emphasis on 'the filial child' while ignoring 'the benevolent parent' cannot be underestimated. This paper firstly explores the existence of unbenevolent parents in reality, and then discusses conflicts caused by the law enforcement of filial piety in terms of responsibility, rights and benefits, and finally points out the plethora of moral dilemmas and the social disadvantages of placing unilateral emphasis on the filial child, while affirming the positive aspects of promoting filial piety. Empiricism is employed in examining historical materials, films and TV programs, news reporting and provisions of law.

English as a second language (ESL) training in China has never been as marketable as it is today, especially in the last five years with China's entry into the WTO and its successful bid for the 2008 Olympic Games to be held in Beijing. An examination of ESL performance in China is therefore very timely. Specifically it is useful to discover whether the original intention of the government in adjusting from knowledge-based English learning to communicative ability-oriented English training has been achieved by encouraging the establishment of nationwide non-government foreign language training entities across the country. In this study a typical foreign language training centre in a north-eastern Chinese city was investigated and analysed in the form of case study.

Chinese students first started to venture into overseas education in the late nineteenth century. Since then, thousands have launched their journeys abroad in the pursuit of western knowledge. Statistics from IDP Education Australia Limited (IDP) say that in 2005 64% of international students in Australia were of Chinese nationalities or ethnicities, or from countries that share a common Confucian culture. Although numerous studies have examined Chinese background student approaches to learning or learning experience in western educational settings, very few comparative studies have shed light on the identification of differences in learning approaches between Chinese background students with different nationalities or ethnicities, i.e. from mainland China, Malaysia, Singapore, and Hong Kong. The vast majority of research carried out on the learning approaches of students with Confucian Heritage Culture (CHC). However, there is a tendency to treat them as a homogeneous group and to disregard the different ethnicities that are present among them. This paper discusses a research framework dealing with Chinese-background students' learning approaches in tertiary education discourse.

"Little emperors" and "little princesses" are not new terms for describing the young generations of China after the 36-years' implementation of its one-child policy from 1979 that has triggered the launch of wave upon wave of massive and long-lasting campaigns of gratitude education at all levels of schools cross China from 2005 up to the present. Yet, on 10th December 2015, the People's Daily Online, an official newspaper flagship of China, reported that a lack of gratitude in young generations came out top of a list of the top ten deficiencies of Chinese people. What went wrong with the Chinese young generations and China's gratitude education? This article employs the morality of justice theory to explore the crux of a widespread lack of gratitude in young Chinese generations with the main focus on the role of chores in child development.