By Kerry J. Kennedy, Gregory Fairbrother, Zhenzhou Zhao
There's a flourishing literature on citizenship schooling in China that's more often than not unknown within the West. Liberal political theorists frequently suppose that basically in democracy should still electorate be ready for his or her destiny obligations, but citizenship schooling in China has gone through a few modifications because the political process has sought to deal with industry reforms, globalization and pressures either externally and in the nation for broader political reforms. over the last decade, chinese language students were suffering for respectable acceptance of citizenship schooling as a key portion of the college curriculum in those altering contexts. This booklet analyzes the citizenship schooling matters lower than dialogue inside China, and goals to supply a voice for its students at a time whilst China’s foreign position is turning into more and more very important.
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Extra info for Citizenship Education in China: Preparing Citizens for the "Chinese Century"
It gradually deviated from the essence of civic education to reform national character and cultivate good modern citizens. In 1928, the Office of Higher Education issued the Provisional Ordinance on Primary Schools, setting up the curriculum of Three Principles of the People in addition to the citizen curriculum. Later, the two curricula were merged into a single curriculum called “the Kuomintang Principle”. 18”. Incidentally, the Kuomintang principle curriculum was cancelled three years later.
In his article “Guidelines for Education in the Future—Implementing Civic Education”, published in The Education Magazine in April 1916, Zhu Yuanshan noted, “How to educate nationals of a constitutional republic? I would say that the only way is civic education. Civic education recognises individuals as members of the nation and qualiﬁes individuals as citizens through training. In other words, civic education inspires people’s awareness of state, redresses their wrongs in indifference to national affairs and develops their dedication to the nation as well as self-reliance.
It consisted of 16 maxims covering themes including ﬁ lial piety, harmony, peace, cooperation, self-sufficiency, education, orthodoxy, law, honesty, and crime prevention (Mair 1985). These state endeavours toward elite and popular moral education served several other functions for the state in addition to promoting social stability. With the state sponsoring not only the schools but also the content of the moral education people received, it could be viewed as the very source of morality, thereby strengthening its image of moral exemplariness.