Ivana Prazic

ABSTRACT In this article, we develop a genealogy of international education studies’ tenets of culture shock and skills deficit. To trace their emergence, we map the discursive shifts which underpinned cultural anthropology’s involvement in the administration of US colonial, domestic, and international affairs respectively in the early 1900s and 1950s. These shifts are concomitantly linked to the formation of the field of intercultural communication, of which popularisation in the form of Hofstede model of “cultural distance” has structured international education when turning from a Cold War tool of total diplomacy to an export industry. Taking the development of international education in Australia as a case study, we demonstrate how the shifts in the disciplinary fields aforementioned are best understood as an anti-racist strategy, which mobilisation of the concept of culture has led to the paradoxical evacuation of the heuristic of race from the lexicon of intercultural contact between “Asian” international students and presumably white host institutions.

In this article, we develop a genealogy of international education studies' tenets of culture shock and skills deficit. To trace their emergence, the authors map the discursive shifts which underpinned cultural anthropology's involvement in the administration of U.S.' colonial, domestic and international affairs respectively in the early 1900s and 1950s. These shifts are concomitantly linked to the formation of the field of intercultural communication, which popularisation in the form of Hofstede model of "cultural distance" has structured international education when turning from a Cold War's tool of total diplomacy to an export industry. Taking the development of international education in Australia as a case study, we demonstrate how the shifts in the disciplinary fields aforementioned are best understood as an anti-racist strategy, which mobilisation of the concept of culture has led to the paradoxical evacuation of the heuristics of coloniality and race from the lexicon of intercultural contact between "Asian" international students and presumably white host institutions.

In this chapter, we delve into the characterisation of international students as 'Confucian Heritage' learner. To appreciate the implications of such iterative interpellation, the authors develop a genealogy of Sinology, which is here approached as the discursive effect of a colonial epistemic division of the world into free and democratic West and civilised and yet authoritarian East. In mapping the deployment of such heuristic in the management of international affairs during and after historical colonialism, the authors moreover demonstrate how the derivative characterisation of international students as "rote," "dependent" and inherently "prone to plagiarism" learners has been used to explain racism without race-that is, epistemic exclusion of international students as a matter caused by factors other than race: lack of socially relevant cultural skills and communication barriers.

This article looks at the ways childhood, animality and emotions are imbricated in the Chinese Indonesian film director Edwin's film: Babi buta yang ingin terbang/Blind Pig Who Wants to Fly (2008). By examining their entanglement, it demonstrates how the director's use of childhood as a trope of becoming externalises the complex configuration of emotions embodied by Chinese in Indonesia. Further, this article explores this configuration as the subjective dimension of Sinophobia, here approached as the historical process of positioning Chinese Indonesians as an object of national disgust. Complementing this analysis, this article also examines Edwin's employment of a pig-imaginary to visually convey the affective effects of contemporary racism in Indonesia. This article concludes arguing that, by employing both childhood and animality, Blind Pig effectively troubles what Chineseness is by means of visualising how it feels from the embodied perspective of a minoritised diasporic subject.

In this article, we develop a genealogy of international education studies' tenets of culture shock and skills deficit. To trace their emergence, the authors map the discursive shifts which underpinned cultural anthropology's involvement in the administration of U.S.' colonial, domestic and international affairs respectively in the early 1900s and 1950s. These shifts are concomitantly linked to the formation of the field of intercultural communication, which popularisation in the form of Hofstede model of "cultural distance" has structured international education when turning from a Cold War's tool of total diplomacy to an export industry. Taking the development of international education in Australia as a case study, we demonstrate how the shifts in the disciplinary fields aforementioned are best understood as an anti-racist strategy, which mobilisation of the concept of culture has led to the paradoxical evacuation of the heuristics of coloniality and race from the lexicon of intercultural contact between "Asian" international students and presumably white host institutions.

In this paper, we follow Jelena Savić, the only Romani critical race theoretician, poet, and decolonial activist in Serbia in her call for unpacking the colonial legacy and whiteness behind the feminist politics. Accordingly, we trace the historical trajectory through which whiteness has been introduced into and became paradigmatic of specific post-Yugoslav Serbian feminist activism and theories. In line with Savić's critique of the feminist politics in Serbia, we identify two types of gadji (non-Roma European) feminism(s): gadji saviorism and gadji performative solidarity. In the first section we outline the notion of gadji saviorism as an optics perceiving Roma women as victims of the purportedly backward Romani way of life and the supposed inherent poverty from which Roma women need to be "saved" or "uplifted" by the enlightened Eurocentric culture(s). We point both to similarities and differences between colonial-state antiziganist subjugation of Roma women and children in the Austro-Hungarian empire/kingdom and the contemporary Serbian feminist "savior politics" aligned with transnational European and national Serbian policies. In the second section, we look at the (post)socialist genealogies behind the concept which Savić identified as white feminist "performative solidarity" and its race-blind approach to both feminism and solidarity based on its (self)conflation with the ideology of "sisterhood and unity". Our research shows how these ideas nested in the Serbian feminist scene following the fall of socialism and the end of Cold War.