Journal articles on the topic 'Chinese Australians – Interviews'

This study explored the life experiences and views on successful ageing of older Australians. Semi-structured interviews were conducted with 21 participants consisting of 10 Chinese-Australians and 11 Anglo-Australians, aged 55 to 78 years. Data were analysed using Interpretative Phenomenological Analysis. Results revealed that both groups associated successful ageing with health and personal responsibility. Anglo-Australians regarded growing old gracefully and acceptance as important aspects of successful ageing, whereas Chinese-Australians valued financial security and an active lifestyle. The research highlights that a cross-cultural perspective is imperative for service delivery and policy development to promote the health and well-being of older Australians.

This article analyses the ethno-cultural identities of Chinese Australian professionals through a postcolonial lens. Drawing on in-depth interviews with 21 participants, it explores how they engaged in self-Orientalism; casting themselves as exotic commodities for the benefit of white people and institutions. In particular, they enacted Chinese stereotypes through ‘mythtapping’ and ‘mythkeeping’ in order to secure recognition under the white gaze. As mythtappers, professionals presented themselves as custodians of an ancient and mysterious culture that offered organizational wisdoms for ‘the West.’ As mythkeepers, the professionals allayed white anxieties by surrendering themselves to white Australians as pathways into their communities. However, the professionals’ Orientalized identities are not passively determined, but are in some cases tactically and strategically resisted through ‘mythbusting.’ The article contributes to postcolonial theorizing by demonstrating how imperialist ideologies constrain the lives of people beyond the colonizer/colonized dichotomy and by illuminating the potential for their resistance against Orientalization.

This qualitative study explores how older Hong Kong Chinese Australians perceive aging and to what extent this perception affects their participation in physical activities. The main methods used were in-depth interviews with 22 participants ranging in age from 60 to 91 years. Interviews were translated from Chinese (Cantonese) and transcribed into English. Content analysis was used to find recurring themes from the interview data. The main findings indicate that the perception of aging is to some extent influenced by culture. Some participants defined aging as being measured in years, and others defined it by the state of one’s physical health, appearance, and capacity to continue fulfilling one’s social roles. These perceptions strongly influenced their preferences for and participation in physical activities. Acknowledging the fact that Chinese-speaking people are not culturally homogeneous, this article makes some recommendations to health service providers with regard to the development of appropriate physical activity programs.

This article examines the ways the Australian property market is addressed among Chinese migrants in Australia on and off WeChat, one of the most popular instant messenger apps installed on Smartphones. Specifically, we focus on how migrant media and real estate professionals’ narratives on real estate properties constitute and reproduce a transnational Chinese diasporic space between China and Australia. Although the latest wave of ‘property talk’ is relatively a new concept to the mainstream Australian societies due to the housing price boom since 2012, talking about land and property ownerships has always been integral part of Chinese diasporic culture. Yet, with the advent of digital media technologies, this cultural conversation is increasingly being delivered, processed and experienced through digital platforms such as that of WeChat. Drawing on observations on WeChat and interviews with Chinese media and real estate practitioners in Australia, we conceive that WeChat plays a vital role in forging and reproducing Chinese diasporic spaces in Australia by articulating the intersection of diasporic spatiality and mediasphere. We contend that WeChat’s affordances of the informational, interpersonal and instrumental have aided Chinese migrants and those Chinese real estate practitioners to co-constitute a social space of property talk that enables new social relations to be negotiated and social networks to be established and reinforced across China and Australia.

<p>For ethnic minority groups, speaking a heritage language signifies belonging to their country of origin and enriches the dominant culture. The acculturation of major ethnic groups in Australia – Greek, Italian, Chinese, Indian and Vietnamese – has been frequently studied, but a minor one like Indonesian has not. Through semi-structured interviews at various places and observations at cultural events, the study explores the contextual use, meaning and perceived benefits of Bahasa Indonesia (Indonesian language) among Indonesian families and how this practice influences the young participants’ (18-26 years old) identification with Indonesia, the origin country of their parents, and Australia, their current culture of settlement. The findings suggest that Bahasa Indonesia serves as a marker of ethnic and religious identity glued in family socialization. Parents believe that not only does the language signify their Indonesian ethnic identity, but also provides a means for socializing family values, and is beneficial for educational purposes and future career opportunities. However, parents face a dilemma whether to focus on ethnic or religious identity in socializing the use of Bahasa Indonesia. Interestingly, most young participants demonstrate a more global worldview by embracing both Indonesian and Australian values. How religious identity relates to more global worldview should be addressed more comprehensively in future studies.</p>

With the number of Mandarin-speaking migrants on the rise in Australia and the centrality of Chinese social media platforms among a large majority of this cohort, it is time that we examined the role of WeChat in political communication and citizenship education among Chinese migrants. In the lead-up to the May 2019 federal election, WeChat became a political campaigning battlefield in which candidates held live WeChat sessions with Chinese Australian voters. Despite much discussion about WeChat’s impact on Australian politics, there is little understanding of its potential educational role in citizen-making: to what extent does WeChat educate new citizens about Australia’s political system, democratic values, and electoral processes? This article uses the 2019 federal election as a prism through which to explore civic education and citizen-making in the digital space of WeChat. Drawing on online surveys, sustained digital ethnographic observation, and in-depth one-on-one interviews, we ask whether and how the work of certain individuals in this digital space engenders a new form of community leadership and a more engaged form of civic behavior. We also assess WeChat’s potential in facilitating the process of political integration for new migrants from authoritarian societies.

Previous scholarly work has elaborated on challenges faced by Chinese international returnees at Chinese workplaces. However, limited research has captured to what extent such challenges have involved Chinese Australian graduates in gaining employment in China. Hence this study investigates the challenges involved in obtaining successful employment in China. Drawing on a qualitative study, semi-structured interviews were conducted with 19 Chinese graduates who studied at one Australian university and returned to China upon graduation. The study results highlight significant barriers to employment. Challenges include limited prior working experience, graduation in Australia that is not synchronised with employment months in China and lack of guanxi. This study provides important insights into barriers of employment in China for Chinese returnees from Australia and, potentially, for graduate returnees from other countries to China. It also discusses implications for Australian universities and for Chinese international students in Australia.

Over the last 40 years, China has developed laws for the protection of intellectual property rights. Unfortunately, these laws have not been uniformly enforced, making such protection problematic for Australian and other foreign organisations wishing to do business in China. This article first scrutinises the current Chinese laws covering intellectual property protection. It then examines the outcomes of a qualitative study that addressed intellectual property protection issues faced by selected Australian organisations conducting business with Chinese counterparts located in China. Forty Australian business managers/owners from Australian companies having business relationships with Chinese firms were interviewed for this study. The findings show that protection issues are only relevant to certain types of businesses that have intellectual property to protect. Nevertheless, a number of the managers/owners interviewed believed that infringement threats were real and inevitable in China, and some had even experienced cases of copying. The study found that, despite such concerns, there was little evidence of organisations taking proactive and positive steps to adequately protect their intellectual property. In order to address this, the authors of this article have developed a protection strategy that incorporates the use of the law, together with firms’ organisational designs, so that foreign firms can protect their rights when interacting with the Chinese market.

Whenever I write an opinion piece in any online media outlet about international students in Australia, I brace myself for the responses that appear in the comments section below the article. Often, a repeated complaint is that international students refuse to engage with local culture and society and hence keep to themselves by hanging out with co-nationals and speaking their native languages. While the general public in Australia does not engage in open conflict with international students over such grievances, they will instead discuss these anonymously online and with each other. Often these grievances have public airing through the media (e.g., Australian Broadcasting Corporation’s Four Corners episodes “Degrees of Deception,” 2015, and “Cash Cows,” 2019) or for political point scoring by Australian politicians (e.g., Senator Pauline Hanson of the right-wing, nationalist and anti-immigration party One Nation; Kainth, 2018). However, the reception international students receive in terms of the attitudes of the citizenry unsurprisingly does not assist in any way in helping them feel a sense of belonging to their host country Australia. In 2013 I interviewed 47 Asian international students in the Australian city of Melbourne on their self-perceived identities, social networks, and engagements with media and communication technologies, in order to understand how they create a sense of belonging for themselves while overseas (Gomes,2015, 2017). The results revealed that international students create a parallel society with other international students in order to cope with living in a foreign country without the familiarity of family or loved ones who they left behind. While this parallel society allows international students to create a sense of community in Australia, its side effect is a perceived distancing from local society. An International Student Parallel Society International students strongly identify themselves more so as international students than their nationality. A student from India, for instance, explained that while in Australia, he prefers to be identified as an international student rather than by his nationality. Taking this point further, a student from Vietnam explained that while he is proud of his nationality, he prefers not to reveal that he is from Vietnam for fear of any negative assumptions the citizenry make about Vietnamese people. These negative assumptions he felt, would then be translated into ways the citizenry might treat him. At the same time, the Asian international students also revealed that they did not consider ethnicity as significant to them. This was played out interestingly in how they viewed Asian Australians. Here the students felt that they had very little in common with Asians who were born or grew up in Australia. An international student from China explained that Australians of ethnic Chinese descent or ABCs (Australian-born Chinese) as she called them, were more Australian than they were Chinese. Meanwhile an Indian student undertaking postgraduate study vividly explained that he thought Indian-Australians were “not true Indians.” He said that while they may look like him, they were significantly different because he considered Indian-Australians culturally Australian and not culturally Indian. These responses are not surprising. In a separate study where colleagues and I surveyed 6,699 international students in Australia on who made up their friendship circles, we found that less than 1% of international students were friends with Australians who were of the same ethnicity as them (Gomes et al., 2015). International students identifying themselves according to their status as foreigners studying in Australia also provides itself to be a beacon for the development of friendships with other international students. The Asian international students interviewed revealed that their friendship circles were made up of fellow international students who were co-nationals in the first instance, which was followed by international students from the Asian region, and then, to a lesser extent, international students from elsewhere. These friendship circles contribute to the parallel society international students inhabit where they exist, occupy, and mimic Australian communities but do not integrate with them. For instance, international students may adopt and recreate Australian cultural practices that involve their friendship circles (e.g., having backyard barbeque parties) but do not integrate with Australian societies (e.g., the backyard barbeque parties are made up solely of fellow international students). In addition, forming friendships with fellow international students rather than with local communities has practical benefits. For instance, international students revealed that their local peers were unable to advise them on the everyday challenges they faced especially when they first arrive to Australia such as how to open bank accounts and where to find dependable Asian grocery shops. Clearly being friends with international students is important, if not necessary. Conclusion The significance of international student friendships during their study experience is enduring, if not complex. While international students may form a parallel society, they do so in order to feel a sense of belonging in Australia rather than to Australia. Though this is unsurprising, the challenge that emerges affects those international students wanting to stay longer through further study, work, or permanently reside. Not integrating somewhat into Australian society may have consequences for students in terms of their long-term plans (e.g., employment) primarily because they have not tapped into local networks.

ABSTRACTCaring for elderly relatives has predominately been explored from the standpoint of the needs and experiences of the hegemonic culture in multicultural countries like Australia, Canada and the United States of America. Australia, in particular, has paid scant attention to cultural and linguistically diverse groups in relation to caring for the aged. In this paper we focus on Chinese-Australian families caring for elderly relatives. We explore the traditional value of filial piety which is said to underpin social norms and beliefs about caring for aged parents in Chinese cultures. Specifically we draw on four in-depth interviews with Chinese-Australian care-givers of elderly relatives to identify meanings of filial piety and practices of filial piety. Findings indicate that while filial piety is still an important value in caring for the aged, meanings about how to practise filial piety are changing and vary across families.

This paper investigates the learning behaviour, learning environment and learning outcomes of Hong Kong Chinese students enrolled on an Australian university's Bachelor of Business degree course taught by visiting Australian lecturers in Hong Kong. The Chinese students are task-focused and passive learners. They do not demonstrate creative thinking, critical analysis or risk taking in problem solving, and appear to focus on surface-level rote learning. Semi-structured interviews with students and lecturers identified the changes experienced in learning behaviour and teaching strategies. By applying a teaching and learning value chain developed by Radbourne in 2001 and using Biggs's 3P culturally modified model of teaching and learning, new teaching strategies were developed to ensure that the Chinese Hong Kong students graduated with the capabilities required to be effective in the global workplace.

The free, telephone-based Get Healthy Information and Coaching Service (GHS) has made sustained improvements in healthy behaviours and weight change in the Australian population, but there is poor uptake of the GHS by culturally and linguistically diverse communities. This formative research study explored the Australian-Chinese community’s awareness, perceptions and experiences of the GHS and their knowledge and cultural beliefs about healthy lifestyles. Conducted in Sydney, Australia, the research included 16 Chinese community-stakeholder interviews, a cross-sectional survey of 253 Chinese community members; and a review of Chinese participant GHS data. The study revealed poor uptake (<1%) and awareness (16%) of the GHS, but good intent (86%) to use it. The need for culturally appropriate and relevant information on healthy eating and physical activity was identified. Employment of a bilingual, bicultural coach, redesign and translation of written resources and targeted promotion in partnership with community organisations were recommended.

In a highly mobile and globalized educational market, Australian secondary schools attract increasing numbers of international students, the majority of whom are from China (Australian Education International, 2007). Most of these Chinese international students undertake two years of senior secondary education in this English medium context as a step towards entry to Australian tertiary institutions, but their increasing heterogeneity in terms of linguistic and academic ability is resulting in increasing frustrations for them and their subject teachers alike (Arkoudis & Love, 2004; Love & Arkoudis, 2006). This paper explores the language and learning needs of Chinese international students in one popular senior school subject, Specialist Mathematics, using student and teacher interviews focusing on a written examination. The interviews were examined through two theoretical lenses, that of Norton’s (2001) imagined communities and van Langenhove & Harre’s (1999) positioning theory, in order to explore how the imagined communities of the students and their teacher influence their investment in the teaching and learning context. The analysis highlights that the teacher and students’ actions and identities are influenced by their different imagined communities, which affect their motivation and investment in their current community of the Specialist Maths class.

This paper is based on an analysis of interviews, conducted at three primary schools in Melbourne, which sought to explore the determinants of code-switching between English and Chinese. Specifically, it examined school education and other specific possible determinants of code switching amongst Chinese-Australian bilingual children. The specific determinants of codeswitching that emerge from this study include: the length of residence in an English speaking community; the exposure to languages in schools and family communication patterns. The nature of school education played a leading role in Chinese language maintenance for the bilingual children.

This paper is based on an analysis of interviews, conducted at three primary schools in Melbourne, which sought to explore the determinants of code-switching between English and Chinese. Specifically, it examined school education and other specific possible determinants of code switching amongst Chinese-Australian bilingual children. The specific determinants of codeswitching that emerge from this study include: the length of residence in an English speaking community; the exposure to languages in schools and family communication patterns. The nature of school education played a leading role in Chinese language maintenance for the bilingual children.

There is increasing interest in the phenomena of international student mobility and the growing global demand for skilled nurses. Little is known, however, about the learning experiences of Chinese nursing students at Australian universities. This study begins to address this gap. A narrative inquiry methodology was employed. In-depth interviews and focus group discussions, along with field notes and observations were conducted with six Chinese undergraduate nursing students studying undergraduate nursing in Western Australia. Chinese nursing students in Australia experienced fear and anxiety, driven by unfamiliarity with the hospital environment, education methods, and assessment expectations. Clinical placement experiences in Australian health services were identified by participants as the most stressful learning experience. Forming friendships with domestic students was difficult and rare for these students: none made friends with local students or joined university groups. Despite the challenges they experienced, the participants were motivated and adaptive to a new culture and learning methods, and all, demonstrated academic success. This study provides new knowledge about the learning experiences of Chinese nursing students at Australian universities. Many of the issues identified relate to the wider discussion around effective support for international students.

AbstractMobile Assisted Language Learning (MALL), as a specialisation within mobile learning by smartphones, has many benefits as its emphasis is on the mobility of the learner, spontaneous access to learning resources, and interaction across different learning contexts. However research on MALL implementation for Chinese learning is comparatively rare. This study aims to investigate Australian university students’ perceptions on the use of a mobile APP, WeChat, for Chinese language learning in a Studying Abroad (SA) program. The research approach in this study is mainly qualitative-based. Data were collected from 40 Australian university students in a Study Abroad (SA) program. The students’ opinions were collected through interviews and open-ended survey questions and were analysed thematically. Findings indicate in the SA context, the critical issues that emerged were related to learner agency, including language choice and sustained use of the platform for language learning. From an ecological constructivist perspective, a framework for mobile assisted language learning has been proposed. Recommendations are provided for future implementations and research on using WeChat for Chinese learning.

Australia is a multicultural society in which migrants from non-English-speakingbackgrounds may be more vulnerable to illness after their new settlement, andlanguage difficulties and cultural differences may affect their use of health services.The present qualitative study used focus group interviews to explore the health servicesused by Chinese migrants from Hong Kong and China. The general findings includedstrong preference for Chinese-speaking general practitioners, insufficient interpreterservices, low use of preventive services, and lack of knowledge about the existence androle of ethnic health workers. The paper reports specific differences between migrantsfrom China and Hong Kong, and by age group. It discusses reasons for these findingsand notes the implications.

ABSTRACTAgainst the background of population ageing and increasing cultural diversity in many Western countries, the study examined differences and similarities between Australian-born people and Chinese immigrants in their relationships with adult children. The specific research questions were: (a) are there differences between these groups in the nature of parent–child relationships; and (b) if there were differences, did these differences reflect the Confucian concept of filial piety among older Chinese immigrants. The solidarity–conflict model and the concept of ambivalence were used to quantify parent–child relationships. Data from 122 community-dwelling people aged 65 and over (60 Australian-born and 62 Chinese-born people) were collected using standardised interviews. There were significant differences between the two groups for all relationship dimensions except associative solidarity. Compared to Australian participants, Chinese participants were more likely to live with their children. However, when they did not live with their children, they lived further away. They were also more likely to receive, but less likely to provide, instrumental help. Finally, they reported higher levels of normative solidarity, conflict and ambivalence, and lower levels of affectual and consensual solidarity. The differences in solidarity dimensions persisted when socio-demographic variables were controlled for. The study revealed complex differences in the nature of older parent–child relationships between Australian-born people and Chinese immigrants. Some of these differences, such as more prevalent multigenerational living among older Chinese immigrants, likely reflect the strong influence of filial piety among this group. However, differences in other dimensions, such as lower levels of consensual solidarity, might be associated with the Chinese participants’ experience as immigrants. This study also highlights the usefulness of the solidarity–conflict model as a theoretical framework to understand the nature of parent–child relationships among older Chinese immigrants.

If You Are the One ( IYATO) is China’s most popular television dating show. Since Australia’s Special Broadcasting Service (SBS) bought it 6 years ago, the show has attracted a cult following among English-speaking viewers. SBS subsequently purchased several other Chinese reality shows, and the Seven Network launched its own version of IYATO. But none of these programmes have proven to be as enduringly popular as IYATO. Taking an industry studies approach, this article draws on the inside knowledge of one of the authors, and on interviews with several other SBS employees, to shed light on the media industry’s thinking behind importing cultural products from China, particularly against the backdrop of fear and anxiety about China’s influence. We also ask why IYATO has endeared itself to Australia’s English-speaking viewers in ways that the majority of Chinese media content has not, despite the Chinese government’s myriad soft power initiatives.

Purpose Previous research suggests that negotiation style and conflict management strategies are influenced heavily by cultural factors. In the case of the Chinese, findings have largely produced stereotypical views about their behavior, but the authors argue that this position is becoming increasingly blurred in the global economy. Design/methodology/approach Data were collected using participant observation during negotiations of a free-trade agreement between China and Australia followed by in-depth interviews with Chinese delegates. Findings Consistent with Confucianism and a Taoism-based value system, there was evidence of strong cultural influence on conflict management approaches. Two a priori Chinese strategies were evident – avoidance and accommodating, with five tactics. However, contrary to previous research, the authors found use of two conflict management strategies normally associated with a western approach – competing and compromising, with five associated tactics. Practical implications Chinese negotiators are knowledgeable and capable of adopting western negotiation strategies and tactics. The authors advise managers involved in international negotiations with Chinese managers to be cautious when relying on historical stereotypical assessments and to think differently about the emerging Chinese negotiator. Originality/value Few published negotiation studies involve real negotiations based on actual observations, particularly in an international setting. Contrary to many published studies, we demonstrate that conflict management approaches used by Chinese negotiators have evolved into a blend of traditional Chinese and western styles.

Introduction: Health disparities among immigrants exist across socioecological domains. While Chinese immigrants face increased risk for coronary heart disease (CHD) after migration, the reasons are not well understood. Method: This descriptive qualitative study collected 18 semistructured interviews with Chinese immigrants with CHD and family carers from two Australian hospitals. Analysis was guided by the social–ecological model. Results: Poor knowledge and limited English proficiency increased CHD risk and difficulty navigating health care systems/resources. Interpersonal and family factors positively influenced health-seeking behaviors, acceptance of cardiac procedures, adoption of secondary preventive behaviors and information acquisition through social networks. A lack of culturally specific health information and programs in Chinese languages was described. Ethnic concordance between Chinese doctors and patients improved health literacy and engendered trust. Discussion: Culturally specific interventions could include health promotion materials in Chinese, inclusion of family in educational programs, and Chinese-focused public health campaigns about warning signs of heart attack.

ABSTRACTBackground:Few current studies explore psychological well-being among older Chinese immigrants in Australia. The study addressed this gap and provided preliminary data on psychological well-being among this group. Four indicators, namely depression, anxiety, loneliness, and quality of life, were used to present a comprehensive picture of psychological well-being.Methods:Participants were two groups of community-dwelling older people, specifically 59 Chinese immigrants and 60 Australian-born people (median age=77 and 73, respectively). Data were collected through standardized interviews. The Geriatric Depression Scale, the Hospital Anxiety and Depression Scale, the de Jong Gierveld Loneliness Scale and the WHO Quality of Life questionnaire were used to measure depression, anxiety, loneliness, and quality of life, respectively.Results:Chinese participants’ median quality of life score was higher than the scale mid-point, indicating relatively high levels of quality of life. However, 10% exhibited symptoms of depression, 6% had symptoms of anxiety, and 49% felt lonely. Compared to Australian participants, Chinese participants reported poorer quality of life and higher levels of loneliness. Importantly, the difference in quality of life remained when the impact of socio-demographic factors was controlled for.Conclusions:This study was the first to use multiple indicators to explore psychological well-being among older Chinese immigrants in Australia. Its results suggest that their psychological well-being might be worse than that of Australian-born people when using loneliness and quality of life as indicators. In particular, loneliness is a common psychological problem among this group, and there is a need for public awareness of this problem.

Over the past two decades, four-fifths of the business immigration to Australia originated from China. Australian business migrants are required to undertake a two-step migration pathway: first they demonstrate a certain level of assets and business success to qualify for temporary entry and then, through successful business activity, they qualify for permanent residency (PR). Using in-depth interview narratives and survey data, this article explores migration motives and experiences of Chinese business migrants in Melbourne, Australia and situates them within the conceptual framework of middle-class transnationalism and ‘dual embeddedness’. We found that our respondents were primarily driven by motives other than the likelihood of business success in Australia, such as the prospects of good education for their children and a cleaner environment. Gaining Australian PR emerged as the key milestone in the migration process, allowing migrants to move freely between home and host countries and live as ‘dually embedded’ transnationals.

In October 2017, the Department of Primary Industries and Regional Development of Western Australia (WA) promulgated a new regulation on recreational abalone harvesting. A notable change was that, from 2017 on, the annual fishing season in the West Coast Zone was reduced to four days, from every December on Saturdays only. During the last decade, WA’s abalone fishing regulations have been overhauled frequently because of depleting local stocks. Worldwide, the marine heatwave resulting from climate change and illegal overfishing are considered the two principal reasons for abalone’s decline. Today, the highly lucrative abalone market has attracted more participants in recreational fishing in Perth, WA. Based on Asian natural heritage traditions and employing a multispecies sensory ethnographic methodology, this article provides an in-depth case study of the interaction between the local Chinese diaspora and the environment as represented in abalone harvesting practices. Between 2014 and 2016, the authors conducted one-on-one and focus group interviews with Chinese immigrants to Perth, WA, and also participated in abalone harvesting. The analysis reveals a suite of environmental influences on local Chinese diasporic life through heterogeneous forms of interaction between abalone and Perth-area Chinese immigrants.

Communication is considered a crucial skill set by employers who require universities to develop students’ communication skills, to meet their requirements in the workplace. This study focuses on graduates’ perceptions of their skill in professional communication; its development during their studies; and its value when making the transition to employment. The paper is based on two studies undertaken in Australia with interviews with graduates. The graduates are both of Australian and Chinese origin working in Australia and China across various industries. Presentation skills, writing, and intercultural skills were considered most important. Although most participants were satisfied with the way they had developed these skills at the Australian university, some international graduates needed more help from university to attain these skills. Recommendations regarding structured interventions for intercultural communication, work-integrated learning, and professional training of academic staff were provided.

Abstract In this paper, the framework of Cultural Linguistics is employed to examine how older people from two different ethnic backgrounds in Australia conceptualize ageing and their own experience of ageing. The paper employs a qualitative method for the instantiations of interviews from two focus groups of Australian women. The results indicated that women of Anglo-Celtic background had a more self-oriented perception of ageing, aged care and self, while women of Chinese background had a more relational outlook. However, the evidence indicated that changes were taking place in both traditions despite a certain degree of continuity.

In Australia, more than 33% of total international students are Mandarin speakers. Mandarin has become a common language in the international student community in Australia. Speaking Mandarin is important while studying in an English-speaking country. This article explores Chinese Malaysian students’ language proficiency and their language attitudes. Five participants were selected from an Australian university, they were interviewed based on sociolinguistic case study research. The language proficiency of five participants was classified at five levels and the participants were required to self-rate in all their languages in the questionnaire. The findings show that three of the five participants preferred speaking English in Australia while the other two felt more confident of speaking Mandarin. All participants claimed that living in Australia, English and Mandarin are equally important. In contrast, the five participants’ Bahasa Melayu proficiencies had largely decreased because of less practice and negative attitudes.

This article explores racial exclusion, bias, and prejudice in the context of same-sex mobile dating, focusing on the experiences of a group of Australian-based Chinese queer women. Semi-structured in-depth interviews and participant observation were used to examine participants’ racialized experiences. The findings indicate that Western dating apps, such as Tinder, Bumble, and HER, served as crucial channels of these women’s interracial and intercultural encounters while living in Australia. However, they largely perceived these apps, and HER in particular, as White-dominated and ill-suited to their dating practices, thus reinforcing their sense of exclusion and ostracism. Although the participants frequently encountered subtle prejudice on dating apps, they experienced more blatant and aggressive forms of racism triggered by the COVID-19 outbreak. Multiple factors, including their language capability, the COVID-19 pandemic, and their racial, ethnic, and diasporic identities, played an intersectional role in these women’s racialized experiences. Correspondingly, the participants developed diverse interpretations of and responses to their racialized experiences. This study reveals how the anti-Asian racism in the global West permeates the realm of queer women in the context of mobile dating. It contributes to understanding the digital dating practices and racialized experiences of queer women and the broader Chinese diaspora.

This case study investigates two Chinese children’s shared reading experiences in both home and preschool contexts. The parents and the educators were interviewed about their general attitudes and practices relating to shared reading for promoting the Chinese children’s bilingual development. Detailed observations were undertaken to record the parents and the educators’ interactions with the children during shared reading. The language use of the parents and the educators was analyzed with systemic functional linguistic theories. The findings demonstrate significant differences between the two cases, although the two children shared the same cultural and language learning background. The educators played a critical role in shaping the children’s shared reading experiences in the preschool and the nature of educator–parent cooperation. The mothers provided rich language learning opportunities for their children through active interactions in shared reading; however, the positive home learning experiences could not contribute to the children’s language learning in their preschools without effective educator–parent cooperation. This study suggests there are significant opportunities and strategies for the parents and the educators to capitalize on the educational functions of shared reading for facilitating Chinese children’s bilingual development based on mutual understanding and close cooperation.

‘Ouyang Yu’ was an episode that aired on ABC Radio National’s 'Poetica', a weekly program broadcast across Australia from 1997 to 2014. The episode featured readings of poetry by the contemporary Chinese-Australian poet Ouyang Yu, read by the poet and by the actor Brant Eustace. These readings were embedded in rich soundscapes, and framed by interviews with the poet on the thematic contexts for the poems. In this article I treat ‘Ouyang Yu’ as an adaptation of Ouyang’s work, in Linda Hutcheon’s sense of the term. I examine how Ouyang’s poetry has been adapted for a national audience, and pay particular attention to how contemporary political discourses of nationhood have influenced the episode’s adaptations. For Poetica existed within an institution—the ABC—whose culture had a bearing on its programming, and the ABC was in turn influenced by, and sought to influence, the wider social and political culture in Australia.

Purpose The purpose of this paper is to examine Vietnamese international students’ experiences with the campus learning environment by analysing differences in staff and student perceptions. Design/methodology/approach Two focus groups (n=12) and ten in-depth interviews were conducted with Vietnamese students and four in-depth interviews with the university staff (totalling 26). Findings The findings show a greater divergence of views between students and staff on teaching and learning than English language proficiency and student support services. These key differences were influenced by students’ prior expectations of their learning environment in Vietnam. Research limitations/implications This study is limited to one group of international students and to one Australian university. Practical implications The lecturers/administrators must have a good understanding of international students’ learning backgrounds and expectations to enhance their positive experience; appropriate teaching skills and practices are essential for teachers to meet the current needs of students. More effective training for international students to understand the multicultural nature of Australia is also essential. Originality/value This study contributes to the literature by identifying the experience of Vietnamese international students in a western university, which is, a relatively under-researched nationality compared to other Asian nationalities such as Chinese and Indian.

Abstract Principal as the key to school reform has been a frequently discussed topic in the research literature. However, few studies have investigated principals’ own values, views and visions and how these may affect reform in their schools. The study reported in this paper intends to fill this void. It is a joint effort by American and Chinese education scholars to explore and examine the profiles, preparation and perspectives of urban and rural principals in China, based on the conceptual framework and research methodology of the American national Study of the Education of Educators and the earlier comparative study of Chinese, American and Australian school principals. A comprehensive principal survey was administered to several hundred urban and rural school principals in China and interviews were conducted with selected principals. Our study findings reveal both similarities and differences in values, views and visions between urban and rural school principals, and a huge gap in the quality and equality of education between urban and rural schools. Although Chinese principals are in general progressive and liberal in their fundamental beliefs and values, they perceive great difficulties in realizing their visions for ideal schools and recognize major obstacles to reform because of the existing school conditions, the national examination system, and certain policy restrictions on their autonomy and decision-making power in schools. Findings from this study provide special insight to policy makers and education reformers and urge them to create necessary policies, improve conditions, and increase autonomy and decision-making power for principals to manage and effect changes in their schools, especially those in rural and minority areas.

Purpose The purpose of this paper is to investigate the relationship between consumers’ cultural values and their functional food perception. Design/methodology/approach The research is qualitative in nature and uses the grounded theory method. The data were collected through in-depth interviews with three ethnic groups, Anglo-Australian, Chinese and Indian ethnic groups in Australia. The constant comparative data analysis approach was used to analyse the interview text. Findings The results indicate that there is a relationship between consumers’ cultural values and their functional food perception. Functional food perception depends upon the consumers’ predisposition towards their culture, their motives for functional food consumption and the level of perseverance towards functional foods. Research limitations/implications The study includes only three ethnic groups and is qualitative in nature, which may limit its generalisability to the universe. The inclusion of more ethnic groups and additional sources of data could form directions for future research. Practical implications Functional food marketers can assess the kind of cultural values the ethnic groups in Australia uphold and capture those values in their marketing strategies. The cultural values in the framework could be used for the segmentation of functional food consumers. In a multicultural setting like Australia, segmentation of consumers based on the standard values would be more feasible and effective to target consumers spread across different ethnic groups but who uphold similar values. Originality/value The research has attempted to fill the gap in the existing literature about the relationship between culture and functional food perception. The latent variables in the theoretical framework proposed by the qualitative enquiry can be a good starting point for understanding the influence of cultural values on functional food perception and the development of a more comprehensive theoretical framework for functional food behaviour.

Purpose This paper is drawn from a larger study investigating community perceptions of police legitimacy in the Monash Local Government Area (LGA), in the Australian state of Victoria. Monash had seen declining results in the official government survey in the indicators that assessed police legitimacy over the preceding decade. The purpose of this paper is to explore the perceptions of both migrant and non-migrant participants to understand the role of migrant status in influencing assessments of police legitimacy in Monash LGA. Design/methodology/approach Through six focus groups, 18 interviews and one e-mail response with 31 individuals, perceptions of Victoria Police among the communities of Monash were collated and analysed. Findings One of the key findings of the study was that ethnic diversity and/or migrant status of community members were a key factor raised in response to questions about community perceptions of the legitimacy of Victoria Police in Monash LGA. Demographic change had been significant in Monash LGA over the preceding decade, including increasing ethnic diversity in the population and a shift in migration patterns from predominantly European to migrants from East and South Asia. In this paper, the authors suggest that the migrant status of Monash residents was a key factor that both migrant and non-migrant participants thought influenced perceptions of the police. Accordingly, because migrants make up a significant cohort of Australia’s population, we afford due attention to this previously overlooked topic. Practical implications The practical implications of this paper are as follows: existing Victoria Police partnerships in the Monash community should be continued and expanded where possible; Victoria Police should also prioritise partnerships with large, new migrant communities, for example, Monash’s Chinese communities; orientation for new migrants to Victoria around the criminal justice system, including Victoria Police, would help new migrants be more aware of their rights and what to expect of law enforcement in their new host country; police should continue to increase representation of ethnic diversity in the force via recruitment of greater numbers of ethnically diverse police members. Originality/value Although there have been previous Australian studies on migrant status as a factor in perceptions of criminal justice (see Murphy and Cherney, 2011, 2012; Hong Chui and Kwok-Yin Cheng, 2014), the paper identifies a distinct narrative around migrants’ views of Victoria Police which the authors believe warrant further investigation using an example from a local context. Furthermore, most research in this field has been quantitative. The current study provides additional new insights through an in-depth qualitative approach.

Many research concerning pronunciation problems of Chinese learners majorly take place within the country, yet very few of them conducted in the context where English is the native language of the country. This study aims to explore the problematic features of pronunciation of Chinese student who studied in Australian university. This study employs qualitative approach with a single case study. The data were collected through an interview and two models of speaking; monologue and reading a text. The problematic features, then, were prioritized based on its context and concept of English as International Language (EIL) context proposed by Jennifer Jenkins (2006). The result showed that the participant was aware about her pronunciation issues. Several problematic segmental and suprasegmental features in which emerged during data analysis also supported this finding. The problematic features are consonant cluster, long and short vowels, /r/ and /l/ sounds, schwa addition in monosyllabic words, /æ/, /ɛ/ and /ʌ/, and issues in word stress, prominence, and intonation. Among all these features, the proposed prioritization of teaching is to focus on word stress, consonant cluster, intonation and prominence, /r/ and/l/, and long and short vowels. The findings also showed slightly difference in which in this study, the participant did not encountered difficulties in pronouncing double /l/ sounds.This study concludes with recommendation for teaching and learning these problematic features.

Music draws on body, space, time and relationships to offer a sacred experience. Musicking makes personal, social, emotional and spiritual connections with people. Cultural identity is formed through the arts, and the spirituality in music is a medium through which people explore their identities. This study examines how music facilitates the holistic development of two Melbourne-born Chinese-Australian Christian musicians. The Confucian Evolving Self Model, Maslow’s Hierarchy of Human Needs, and music education aims offer conceptualising scaffolds to illuminate their self-discovery. Interpretative Phenomenological Analysis was used to report on multiple semi-structured interviews undertaken over three years. This study considered the interaction of various value systems – the fusion of Confucianism, Christian and psychological cultures in the process of musical development and identity formation. It fills a research gap and complements existing approaches to understanding the social contexts influencing the acquisition of musical skills and musicians’ occupational choices. The permissive parenting that both participants experienced might account for them being able to follow a career in music without familial resistance. The current findings can advocate for music education because the spiritual aspects of musical experiences were perceived as a mirror in fostering the holistic development of both participants.

Aim/Purpose: International PhD students suffer a lot of stress. However, many studies about international students focus on identifying the stressors these students experience rather than the stress-coping strategies, and those that explore international students’ coping behaviour often report maladjustments. Background: This study intended to fill the research gap by examining the strategies that Chinese students employed to psychologically adjust to their PhD study. Methodology: Narrative inquiry method was employed to give voice to the research participants. Six Chinese doctoral students in social sciences in Australian universities were purposefully sampled and interviewed three times during their candidature in order to gain an in-depth understanding of their lived experiences of stress-coping. Contribution: This paper provides positive stress-coping strategies used by six Chinese doctoral students, which can be used by international doctoral students or those who work with doctoral students from abroad to improve their psychological well-beings. Findings: These Chinese PhD students adopted positive stress-coping strategies of regulating their emotions and retaining their motivation. They adopted illusory and interpretive forms of secondary control by reframing realities to obtain psychological peace when faced with stress. The ways that Chinese PhD students handled stress suggest that the Chinese moral education and the characteristic motivation for learning attributed them with positive personal characteristics to battle the adverse conditions. Recommendations for Practitioners: Institutions/departments can initiate support groups for PhD students from the same disciplines where students can express their stress, seek assistance from senior doctoral students and exchange their strategies. Institutions/departments can also support international doctoral candidates by taking a more flexible approach to policies and procedures concerning doctoral students taking leave both in terms of when it is taken and the duration. Recommendation for Researchers: Researchers can focus on international doctoral students’ positive stress-coping experiences as well as negative experiences to present a balanced picture of the doctoral journey. Impact on Society: The findings from this research on doctoral students’ stress-coping can equip doctoral students with strategies to handle their psychological challenges, which in turn may enhance their overseas doctoral experiences, reduce the dropout rates, and raise awareness of supervisors and institutions about doctoral students’ psychological well-beings. Future Research: Future research can examine the stress-coping experiences of other international doctoral students, focusing not only from the individual psychological angle but from the academic and social perspectives.

This article explores images of young children in preschool music curricula in an Australian and a Chinese preschool. The ‘images of the child’ relevant to each country are presented by including children’s voices, teachers’ perceptions of children’s personalities and their ways of learning, and children’s roles in learning as designated in official documents on early childhood education. Framed by a sociocultural perspective, this qualitative case study responds to the changing contexts of early childhood music education (ECME) in both countries. Crystallization as a methodological lens is applied to shed light on the variations and complexities from the teachers’ and the children’s perspectives. Data-gathering methods include document analysis, classroom observations, teachers’ interviews and conversations with children. This article particularly reflects the images and experiences of the children through their own lenses and enriches the scope of current ECME research.The main findings suggest the existence of both alignment and gaps, in varying degrees, between the official policy documents, the teachers’ perceptions, and the children’s understandings of their musical experiences. First, images of the child in the policy articles are interpreted differently in Australia and China, and there is a marked difference between the countries in their definitions of child-centred learning in specific contexts. Finally, implications and directions for future research are suggested to facilitate children’s musical exploration in preschools.

PurposeThis study aimed to explore how a group of Chinese primary mathematics teachers learned through conducting an online cross-cultural lesson study between China and Australia.Design/methodology/approachAn expansive learning theory was adopted to examine teachers' learning through collective activities across different activity systems. Multiple data sets including videos of research lessons, debriefings and audios of interviews were collected. From the expansive learning perspective, based on a fine-grained qualitative data analysis, various contradictions (as driving forces of learning) were identified and the ways of resolving the contradictions (as enactment of learning) were located to feature teacher learning throughout the online lesson study process.FindingsTeachers' expansive learning includes enhancing teachers' MKT and Mathematics TPACK, developing instructional design skills and capabilities in addressing challenges occurring in the virtual environment were identified.Research limitations/implicationsTheoretically, the study illustrated how expansive learning theory could be utilized to examine teacher collaborative learning in the online cross-cultural lesson study. Practically, this study showed that reiterative cycles and experts' facilitation are crucial to expansive learning for linking research to classroom practice. However, this study did not focus on student learning in the virtual environment. Australian teachers' reciprocal learning through the online lesson study also requires further exploration.Originality/valueBoth online lesson study and cross-cultural collaboration are innovative. The expansive learning lens are creatively used to examine the complexity of teacher learning in such a novel environment.

PurposeThe purpose of the article is to develop an instrument for measuring the influence of consumers' cultural values on functional food perception.Design/methodology/approachThe study is quantitative in nature and builds on an earlier qualitative study that employed in-depth interviews, thematic analysis and constant comparative analysis to construct a survey instrument which initially had 53 items. The quantitative study involved an online survey that was conducted using this instrument, which resulted in 365 complete cases that included 173 Anglo-Australian, 102 Chinese and 90 Indian respondents living in Australia. The survey data were subjected to exploratory factor analysis using Principal axis factoring, with Promax rotation.FindingsThe research has validated that functional food perception is dependent upon consumers' cultural values. The results of the exploratory factor analysis provided a six-factor instrument with 32 items.Research limitations/implicationsOnly three ethnic groups were involved in this study and that is not entirely representative of Australia or other countries. The instrument, however, will allow researchers in the field of functional food to extend the research to other diverse communities.Practical implicationsThe instrument will further enable functional food producers and marketers to develop effective marketing strategies based on their knowledge of the influence of cultural values on functional food perception.Originality/valueThe instrument developed from this study, for measuring consumers' functional food perception based on cultural values, is the first of its kind.

Введение. Представлены рассказы о Харбине русских реэмигрантов из Китая в Австралию в речевом жанре воспоминание. Необходимость анализа данных текстов обусловлена интересом современной лингвистики к говорящей личности и воплощаемым ею текстам, которые отражают уникальность личного и исторического опыта, в данном случае – опыта представителей русской реэмиграции из Китая в Австралию. Цель – описать жанр воспоминание и особенности его лингвистической реализации в речи русских реэмигрантов из Китая в Австралию в ХХ в. Материал и методы. Материалом исследования послужили записи интервью с русскими реэмигрантами из Китая в Австралию (10 интервью). В качестве основного метода был выбран метод лингвистического описания жанра воспоминание в речи с точки зрения его тематического и языкового своеобразия. Результаты и обсуждение. Показано тематическое своеобразие рассказов о Харбине, обусловленное особенностями жизни русских эмигрантов в восточном зарубежье. В соответствии с этим выделены микротемы: русский облик Харбина, переселение в Харбин, русские и китайцы, японская оккупация в Харбине. Установлены жанровые особенности и языковая специфика. При анализе специфики рассказов о Харбине русских реэмигрантов из Китая в Австралию обнаружены типичные и специфичные признаки. Среди типичных отмечены следующие особенности: употребление глаголов прошедшего времени, использование в речи разговорной и нейтральной лексики и метатекстовых лексических единиц. Установлены специфичные языковые особенности рассказов о Харбине, воплощенные в жанре воспоминание, к которым относятся использование синтаксических средств и конструкций, свойственных письменной речи, употребление книжной, высокой, устаревшей лексики, а также собственно харбинской лексики и заимствований из китайского языка. Заключение. Анализ рассказов о Харбине русских реэмигрантов из Китая в Австралию, воплощенных в речевом жанре воспоминание, позволил выявить их тематическое своеобразие, обусловленное особенностями жизни русских эмигрантов в восточном зарубежье, жанровую и языковую специфику. Introduction. The paper presents the stories about Harbin told by Russian re-emigrants from China to Australia in the speech genre “Reminiscences”. The need to analyse these texts arises from the interest of modern linguistics in the speaking personality and the texts this personality produces. The texts reflect the unique personal and historical experience. In this case study they reflect the experiences of Russian re-emigrants from China to Australia. The purpose of the article is to describe the reminiscence genre and its linguistic implementation in the speech of Russian re-emigrants, who came from China to Australia in the 20th century. Material and methods. The research is based on the study of the recorded interviews with Russian re-emigrants from China to Australia (10 interviews). The method of linguistic description of the «Reminiscences» genre was used as the main method to analyse their speech from the point of view of its thematic and linguistic distinctiveness. Results and discussion. The paper presents the thematic originality of stories about Harbin, determined by the particular lifestyle of Russian eastern emigration. A number of micro-themes have been identified in the framework of the study: The Russian appearance of Harbin, resettlement to Harbin, Russians and Chinese, Japanese occupation of Harbin. Genre features and linguistic specificities have been determined. The analysis of the Russian re-emigrants’ stories about Harbin made it possible to identify some typical and specific features. Among the typical features are: the use of past-tense verbs, the use of spoken and neutral vocabulary and metatext lexical units. The specific features of the stories about Harbin, embodied in the «Reminiscences» genre, have been determined. They include the use of syntactic means and structures characteristic of written speech, the use of bookish, high-flown and obsolete vocabulary, as well as Harbin vocabulary and borrowings from the Chinese language. Conclusion. Recorded reminiscence-stories of Russian re-emigrants about Harbin, demonstrate thematic originality, determined by the particular lifestyle of Russian eastern emigration, genre features and linguistic specifics.

Purpose Risks play an important role in the success of construction projects. Failure in identification and assessment of risks can lead to inadequacy in the process of managing risks, which in turn can critically affect the projects’ resources. A formal risk management is rarely practised in construction projects due to the lack of contractors’ awareness of key risks. The purpose of this paper is to focus on the investigation of risk factors in construction projects in Italy from contractors’ perspective. Design/methodology/approach Semi-structured interviews were conducted to collect data, based on which a total of ten key risks were ascertained. The identified risks were compared with the findings of the surveys conducted in the Australian and Chinese construction industry to address the unique risks associated with construction projects in Italy. Findings The key risks included delays in payments, client variations, design variations, inaccurate cost estimates, and tight project schedules. The comparison between those three countries specified the delays in payments and project funding problems as the most critical factors that are related to cultural influences and behaviour of clients. The findings assist contractors in the risk identification process, and can be applied to the development of a risk management framework for construction projects. Research limitations/implications The findings of this study cannot be generalised statistically for the whole of Italy as it was constrained geographically, with respondents drawn only from a self-selection sample of construction projects in the Veneto region of Northern Italy. The findings represent a snapshot of the key potential internal and external risks from the perspective of contractors. Originality/value The results of the study specified the key risks of construction projects from the perspective of contractors which can contribute to risk management for construction projects.

The Covid-19 pandemic had a dangerous impact on early-childhood education, lost learning in almost all aspects of child development. The house-to-house learning, with the name Moving Home Learning Program (MHLP), is an attractive offer as an emergency remote teaching solution. This study aims to describe the application of MHLP designed by early-childhood education institutions during the learning process at home. This study used a qualitative approach with data collection using interviews, observation, and documentation. The respondents involved in the interview were a kindergarten principal and four teachers. The research data were analyzed using the data content analysis. The Findings show that the MHLP has proven to be sufficiently in line with the learning needs of early childhood during the Covid-19 pandemic. 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Teacher's abilities to understand the benefits and use of media literacy play an important role in dealing with children as digital natives. Media literacy education can be an instrument through the use of blended-learning websites to address the challenges of education in the 21st century and learning solutions during and after the Covid-19 pandemic. This study aims to figure the teacher's perspective in understanding media literacy as an instrument for implementing blended-learning in early-childhood classes. Using a qualitative approach, this study combines two types of data. Data collection involved kindergarten teachers, six people as informants who attended the interviews and twenty-six participants who filled out questionnaires. Typological data analysis was used for qualitative data as well as simple statistical analysis to calculate the percentage of teacher perspectives on questionnaires collected the pandemic. The findings show five categories from the teacher's perspective. First, about the ability to carry out website-based blended-learning and the use of technology in classrooms and distance learning is still low. It must be transformed into more creative and innovative one. Encouraging teacher awareness of the importance of media literacy education for teachers as a more effective integrated learning approach, especially in rural or remote areas, to be the second finding. Third, national action is needed to change from traditional to blended-learning culture. Fourth, the high need for strong environmental support, such as related-party policies and competency training is the most important finding in this study. Finally, the need for an increase in the ease of access to technology use from all related parties, because the biggest impact of the Covid-19 pandemic is on ECE, which is closely related to the perspective of teachers on technology. The research implication demands increase in technology systems and connections between educators, parents, institutional managers, and education policy holders, for ECE services in urban areas for disadvantaged children, and all children in rural or remote areas. Keywords: Blended Learning, Early Childhood Classroom, Media Literacy Education References Aktay, S. (2009). The ISTE national educational technology standards and prospective primary school teachers in Turkey. International Journal of Learning, 16(9), 127–138. https://doi.org/10.18848/1447-9494/cgp/v16i09/46607 Arke, E. T., & Primack, B. A. (2009). Quantifying media literacy: Development, reliability, and validity of a new measure. Educational Media International, 46(1), 53–65. https://doi.org/10.1080/09523980902780958 Briquet-Duhazé, S. (2019). Websites Consulted by Future Primary Level Schoolteachers in France: Differences between Students and Trainees. 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PurposeThe rise of digital transaction technology has been transformative for businesses however consumer attitudes to this technology can vary. The comparison of Australians, Chinese and Sri Lankans’ consumers salient attitudes toward payment methods at the Point-of-Sale (POS) provides businesses with insights into the factors impacting consumers' payment preference.Design/methodology/approachA qualitative methodology was employed for data collection from Australian, Chinese and Sri Lankan participants. A combination of focus groups and individual interviews were carried out with a total of 35 participants.FindingsResults indicate that factors of perceived relative advantage, perceived compatibility, perceived risk, perceived rewards, perceived situations and social influence impact consumers' payment preference at POS across all three countries, however the degree of impact varies in importance across the three countries.Practical implicationsIn the cross-cultural comparison of the consumers' payment preference, this research highlights the complex interplay of factors that shapes these payment preferences. The findings, given the growing digitization of transactions, provides banking and financial institutions with a foundational model that can be used to improve their services and business model.Originality/valuePrevious studies failed to distinguish between payment choice at the time of the transaction and payment preference which is repeated behaviour. This study is the first to compare the consumers' payment preference across Australian, Chinese and Sri Lankan consumers and responds to calls for additional research that generalises consumers' payment preferences across cultures.

In a letter responding to the Federal Government’s refusal to offer a formal apology to the ‘Stolen Generation’ of Indigenous Australians, members of the Vietnamese-Australian community expressed an understanding (often lacked by Anglo-Australians) of the need to appreciate their position as migrants in relation to the Indigenous community: "We are here now, living in cities and towns that once were their hunting grounds, their camping places, their sacred sites. We are the beneficiaries of their dispossession, and we acknowledge their loss. We understand about the loss of home, family and cultural values, and we too would like to express our deep sorrow to all indigenous Australians for their suffering and offer our support for genuine reconciliation." (Le and Nguyen 14) This letter remains one of the few instances in which the contemporary positioning of migrant and Indigenous peoples is discussed in relation to one another. It is demonstrative of some of the points of continuity between the ways Aboriginal and migrant collectivities (especially those who are racially ‘marked’) experience Australian society but, more often than not, these connections remain under-theorised. In Australian debates concerning the significance of descent, belonging and culture, there have been two distinct, yet connected currents (Curthoys 21). One of these debates concerns the positioning of Indigenous and settler Australians within a (continuing) history of colonisation and genocide. The other debate centres on immigration, multiculturalism and ethnic/cultural diversity. Ghassan Hage argues that such distinctions are a reflection of a white governmental tendency that conceives ‘white-Aboriginal’ and ‘Anglo-Ethnic’ relations in oppositional terms. The whites "relating to Aboriginal people appear as totally unaffected by multiculturalism, while the ‘Anglos’ relating to the ‘ethnics’ appear as if they have no Aboriginal question about which to worry" (24). It is only since the mid to late 1990s that debates on both Indigenous and immigration policies (re-ignited by independent member of parliament Pauline Hanson in 1996) have been explicitly connected. This article examines the ambiguous and often strained relationship between the positioning of Indigenous and migrant peoples in contemporary Australian society. While the above letter suggests a degree of sympathy and empathy between recent migrant collectivities and Aboriginal people, such a level of recognition and understanding cannot be taken for granted. The following account of Aboriginal-migrant relations indicates that these are structured by both "complex conflicts and points of solidarity" (Perera and Pugliese 5). Given that both diasporic and Indigenous communities can be the targets of white supremacist ideologies and hostilities, some commonalities between these collectivities become apparent. The "attraction of outsiders to fellow outsiders, the stranger (the [I]ndigenous made a stranger in her or his own land) to the stranger from elsewhere" (Docker and Fischer 15), can result in the creation of common interests and affiliations. However, diasporic communities do not share the same history of colonisation (in Australia, at least) with Indigenous Australians, and may be perceived as yet another set of invaders. Just like the colonisers, more recent migrants are beneficiaries of the original dispossession and (continuing) colonisation of Aboriginal and Torres Strait Islander Australians. The Indigenous and the Diasporic: Tensions and Uncertainties The shared knowledge of being located on the margins of white Australian society has enabled Aboriginal and non-white racial minorities to see many similarities in their circumstances and experiences. Both Aboriginal and non-Anglo migrant collectivities have largely been excluded from dominant ideologies of Australian national belonging. Those migrants who have come to Australia as refugees can often appreciate the feelings of cultural domination and loss that many Aboriginal people experience on a daily basis. Both Aboriginal and NESB collectivities have also come under pressure to adopt the assumed monolithic Australian culture. The assimilation policy offered a chance for Aborigines and NESB migrants to ‘fit in’, but this was on the proviso that they conform. Both NESB and Aboriginal communities experience ongoing structural disadvantages in Australian society and its economy. These collectivities can also suffer discrimination and hostility in their social relations with fellow Australians. Despite these similarities, however, there is often a lack of identification between Aboriginal and migrant collectivities. Australian Indigenous and immigrant peoples have very divergent histories and Aboriginal and Torres Strait Islander people often resist being drawn under the rubric of multiculturalism. Instead, many Indigenous Australians have attacked multiculturalism, claiming that the idea of the equal validity of every culture "reduces them to the status of just another ethnic minority" (Bulbeck 273). Many Aboriginal and Torres Strait Islander people wish to reinforce their status as the ‘first’ or Indigenous peoples of this country; an insistence that does not necessarily assist recognition of the ways in which racism and ethnocentrism impact upon ‘Other’ minorities. Another reason for the relative lack of engagement between Indigenous and diasporic communities is that the political agenda of Aboriginal and Torres Strait Islander people is different from that of other minority collectivities. Indigenous activists have expressed understandable and substantiated fears that the focus on multiculturalism not only overlooks the Indigenous status of Aborigines as ‘first peoples’, but can distract attention from the issues of land rights and Native Title (Gunew 455). Lois O’Donoghue recognises both advantages and disadvantages in contemporary multiculturalism: "Perhaps Aboriginal people have benefited from the greater appreciation of cultural diversity which has resulted from the admission of other points of view". However, "we are the original inhabitants of this land, and our sufferings, past and present, make some form of special recognition a moral imperative" (qtd. in Bulbeck 274). Another difficulty lies is that newly arrived migrants are extended various social rights and privileges that have only relatively recently been granted to Indigenous Australians. Many Indigenes have resented the fact that new groups may be better treated than themselves, with some migrants taking on "the racist stereotypes of Anglo-Australian society" (Vasta 51). In Sang Ye’s interviews with various Chinese migrants in The Year the Dragon Came, for instance, one interviewee claimed that: "Nearly all the Aborigines are unemployed or refuse to take jobs that are available; they’re outside the pubs or on the grass getting drunk on beer" (182). These comments show very clearly that the common experiences of racism that many NESB and Aboriginal Australians share do not automatically guarantee understanding or political solidarity between the two groups (Perera and Pugliese 14). The above quotation also illustrates the way in which NESB Australians can reproduce dominant white Australian characterisations of contemporary Aboriginality. Aboriginal people continue to face popular conceptions of themselves as drunken, lazy, intellectually inferior, or as suitable only for servile or menial work (Morris 171-173). As Ruby Langford Ginibi maintains: They’ve got us stereotyped as nothing but lazy layabout boongs, you know, and they see a Koori fella staggering down the street charged up and they say, ‘Oh, they’re all like that,’ but they never stop, or pause to think, ‘Hey, what’s made this person like this?’ You can’t do what has been done to a race of people without it having disastrous results. (qtd. in Little 105 As long as Anglo- and NESB Australians focus on the low socioeconomic position of Aboriginal people without considering the lasting effects of colonialism, Aborigines will continually be cast as the culprits of their own positioning. Widely-circulated conservative ideologies that blame Aboriginal people for their own victimisation overlook the enduring legacies of colonisation. As Arthur Corunna states in Sally Morgan’s My Place: "You see, the trouble is that colonialism isn’t over yet" (212). According to Suvendrini Perera and Joseph Pugliese, "[i]t is vital that the structural disadvantages and racisms faced by indigenous peoples not be relegated to history, but be seen as ongoing in contemporary Australia" (10). Many Aboriginal communities also feel that because migrants have not, in Australia at least, suffered the same extent of cultural domination, they are less disadvantaged. John Docker argues that each individual in 1788 and since who has come to Australia, however variegated their experiences and "however much there has been racism and ethnocentrism and differential access to power ha[s] benefited from the original invasion and dispossession of the Aboriginal peoples, and still benefit[s]" (54). For Aboriginal people migrant groups could be seen as another set of invaders, "not brothers and sisters on the margins, not the fellow oppressed and dispossessed" (Docker 54). Aboriginal and Torres Strait Islander people have thus avoided conflating their own political agendas – at the foreground of which are land rights and Native Title – with the very different concerns of various migrant communities (Brewster 16). Many Aboriginal people feel that because those migrating to Australia can retain their language, and often have families or communities to go to, they are less disadvantaged. Langford Ginibi’s comments are illustrative: Even the people who migrate here are on a higher social level than we are, and we’re the first people of this land! My people were forced to give away using our language and culture, and adopt the ways of the white man, but the people who migrated here don’t give away their language or culture to become Australian citizens." (52) In her autobiography Born a Half-Caste, Marnie Kennedy makes similar claims: "Every nationality in Australia is allowed to speak its language. They have their own gatherings. These are the things that make Aborigines very bitter because they were made to give up everything that was sacred to them" (4-5). Given the tensions and contradictions outlined above, long-lasting and productive relations between Aboriginal and NESB peoples can sometimes be difficult to forge, but it is important that NESB people recognise their responsibility in the ongoing dispossession of Indigenous Australians. NESB migrants (and all non-Aboriginal Australians) remain the beneficiaries of colonisation but, unlike their Anglo-Australian counterparts, non-white migrants have been racially marked and had their ability to claim the title ‘Australian’ questioned. Ongoing analysis of the positioning of NESB collectivities in relation to Aboriginal peoples will assist in undermining the central conflict of Black vs. white in reconciliation debates. Further research might also help disrupt the continuing cleavage of ‘the immigrant’ and ‘the Indigene’ in contemporary paradigms of reconciliation, providing a space for discussion on the potential role and contribution of NESB Australians to the reconciliation process. References Brewster, Anne. Literary Formations: Post-colonialism, Nationalism, Globalism. Carlton, Vic: Melbourne UP, 1995. Bulbeck, Chilla. Social Sciences in Australia: An Introduction. Sydney: Harcourt Brace Jovanovich, 1993. Curthoys, Ann. "An Uneasy Conversation: The Multicultural and the Indigenous." Race, Colour and Identity in Australia and New Zealand. Eds. John Docker and Gerhard Fischer. Sydney: U of NSW P, 2000. 21-36. Docker, John. "The Temperament of Editors and a New Multicultural Orthodoxy." Island Magazine 48 (1991): 50-55. Docker, John, and Gerhard Fischer. "Adventures of Identity." Race, Colour and Identity in Australia and New Zealand. Eds. John Docker and Gerhard Fischer. Sydney: U of NSW P, 2000. 3-20. Gunew, Sneja. "Multicultural Multplicities: US, Canada, and Australia." Meanjin 52.3 (1993): 447-461. Kennedy, Marnie. Born a Half-Caste. Canberra: Australian Institute of Aboriginal Studies, 1985. Langford Ginibi, Ruby. My Bundjalung People. St. Lucia, Qld: U of Queensland P, 1994. Le, Thanh Van , and Thang Manh Nguyen. "Vietnamese and Aborigines: Letter." Age 3 Apr. 1998: 14. Little, Janine. "Talking with Ruby Langford Ginibi." Hecate 20.1 (1994): 100-121. Morgan, Sally. My Place. South Fremantle: Fremantle Arts Centre P, 1987. Morris, Barry. "Racism, Egalitarianism and Aborigines." Race Matters: Indigenous Australians and 'Our' Society. Eds. Gillian Cowlishaw and Barry Morris. Canberra: Aboriginal Studies P, 1997. 161-176. Perera, Suvendrini, and Joseph Pugliese. "Detoxifying Australia?" Migration Action 20.2 (1998): 4-18.

Since its formal inception in the 1970s, Australian (ethno-) ‘multiculturalism’ has been a source of debate over the nation’s imagined trajectory. This internal or national discourse has, inter alia, critiqued the unchanging racialised power relations between groups, where ethnocultural plurality becomes subsumed under a predominant White governmentality. In this article, however, we consider a particular difficulty in sustaining a ‘truly’ multicultural narrative of contemporary Australian society from an extra-national perspective. To do so, we draw from in-depth interviews with 28 Chinese international students (CIS) in Australia to examine how a White Australia is constructed and normalised from outside the state. We utilise these perspectives to argue for the importance of considering extra-national factors in maintaining this racialised imaginary of Australia as a White nation. This argument also foregrounds the challenge of Australia’s neoliberal multiculturalism project in capitalising on a normative multiculturalism on the international stage, highlighting an extra-national difficulty to fully commit to a multicultural re-imagining of the nation that is divorced from a racialist narrative. This further presents a conundrum for the Australian state racialised as White. That is, the need to relinquish a White face to engender better social cohesion amongst its ethnoculturally diverse populations paradoxically exists in tandem with the need to maintain a White face for the attraction of more diversity, at least for economic benefits in this globalised, neoliberal era.

Parents’ perceptions and expectations of transition to school influence their engagement in the transition process. In this study, eight Chinese and eight Australian parents were interviewed to explore their perceptions of transition to school. The results showed similarities in Chinese and Australian parents’ views of transition to school as a two-phase process involving preparation and school familiarisation. Cohort and intra-cohort differences were evident in the type of preparation, attention to diverse needs and the difficulty of the transition process. Moreover, Australian, but not Chinese, parents regarded transition to school as a change for themselves. The findings challenge stereotypes, indicating the need for more reciprocal communication to address parent expectations about transition to school in diverse communities.

This article examines the cultural imaginary of Tantan shared among Australian Chinese diasporic users. Drawing on data collected through the walkthrough method and 16 interviews with Australia-based Chinese users of Tantan, this article finds that participants were able to perceive and contribute to the shared cultural references and norms on Tantan, which show a close connection with social media cultures in China. However, Tantan in Australia is not merely an extension of Chinese Internet culture; rather, it features unique characteristics that reflect elements of local Australian culture. This article argues that Tantan profile styles embody Chinese users’ diasporic identification in Australia, which involves an ongoing process of cultural navigation in their host country. Furthermore, as a geolocational app, Tantan also has the potential to bridge the flow of digital culture between ‘homeland’ and ‘the local’ with the transnational movements of its users.