Patriotism to People in Diaspora Is Love of Humanity

Patriotism is always contested. It is even more contested for people in diaspora. Diaspora (in Greek, διασπορά – “a scattering [of seeds]”) refers to the movement of a population sharing common ethnic identity who are either forced to leave or voluntarily leave their indigenous or ancestral lands and become residents in areas often far removed from their former homes (He, 2010). In a broader sense, diaspora refers to the situations when indigenous peoples, immigrants, and emigrants are forced to leave or voluntarily leave their tribes, native lands, territories, communities, or countries due to such reasons as imperialism, colonialism, political persecution, economic exploitation, trade or labor migrations. While people in diaspora might not maintain strong ties with their homelands or native lands, they lack full integration into the host lands. This mobile and unsettling existence of diaspora complicates the meaning of patriotism to people in diaspora. The meaning of patriotism becomes unprecedentedly complicated for people in diaspora in the United States since the recent rise of “draconian, enforcement-based policies and executive orders” (Huerta, 2017, para. 1). These enforcement policies and executive orders have given license to an outbreak of hate speech, harassment, bullying, and violence targeted at immigrants, Latinos, Blacks, Muslims, Jews, Gays, girls, women, and other individuals and groups in diaspora across the United States of America

“China Problem”, “Western Problem” and “Global Problem”

The emergence of “China Problem” and “Western Problem” accompanied by the global expansion of western capitalism, and the eastward expedition of Christianity, as well as the military aggression of western powers and the oriental movement of western culture. Before the 17th century, the manner of questioning among westerns is generally based on the standing of putting China in a high esteem. The tune of “Western-centric theory” started to burgeon. During the 19th and 20th century, the “questioning” basically followed by a condescending manner and the “Western-centric theory” was initially recognized. After the first and the second World War, the westerners’ questioning partly turned to embody a stance of equal dialog. From the end of the 20th century and the early 21st century, the “Western Problem” and “Chinese Problem” started tp entangle with the “Global Problem”. To trace the history, the conflict between western and Chinese cultures still exists. Yet the tendency of culture merger is irreversible. The purpose of the merger is to retrospect, criticize and intergrate our own culture and the foreign culture. Key Words: “China Problem”, “Western Problem”, “Global Problem”, merger of culture Résumé L’apparition du ‘‘problème de Chine’’ et ‘‘problème de l’Occident’’ s’accompagne de l’expansion du capitalisme occidental dans le monde entier, le colonialisme, l’expédition à l’est du christianisme, l’envahissement militaire des puissances occidentales et le déplacement de la culture occidentale vers l’Orient. Avant le XVIIe siècle, les Occidentauxs ragardaient les choses avec l’admiration pour la Chine et le point de vue considérant l’Occident comme le centre du monde n’a pas encore formé ; au XVIIIe siècle, ils se rangeaient dans deux camps, le point de vue de l’Occident central commençait à surgir ; du XIXe au début du XXe siècle, la plupart d’entre eux suivaient un mode de pensée dominant, le mode cognitif regaredant l’Occident comme le centre a ainsi pris forme ; après la Première et la Seconde Guerre mondiale, ils se retournaient partiellement dans une position de dialogue sur un pied d’égalité. Depuis la fin du XIXe siècle et le début du XXe siècle, ‘‘le problème de l’Occident’’, ‘‘le problème de Chine’’ et ‘‘le problème du monde’’ commençaient à s’enchevêtrer. Passant en revue l’histoire, on constate que les conflits entre la civilisation occidentale et la civilisation chinoise existent toujours, mais leur intégrationt a déja devenu une tendance irrésistible. Ce qui compte, c’est de faire un examan rétrospectif et procéder à l’autocritique sur notre propre civillisation d’une part , et d’autre part apprendre à s’inspirer de la civilisation occidentale et l’intégrer dans la nôtre. Mots-clés: le problème de Chine, le problème de l’Occident, le problème du monde, l’intégration culturelle 摘 要 “中國問題”與“西方問題”的出現，是伴隨著西方資本主義的全球化擴張、殖民主義化、基督教的東征史以及西方列強的軍事入侵與西方文化東移後形成的。在 17世紀之前西方人的設問方式大致是站在仰視中國的立場上進行的，尚未形成“西方中心論”的格調； 18世紀的設問，逐漸形成了兩派相左的觀點，“西方中心論”開始出現苗頭； 19至 20世紀初則大多沿著居高臨下的思維模式，也即形成了“西方中心論”的認知模式；第一、第二次世界大戰以後，西方人的設問又轉而部分顯現出平等對話的立場。20世紀末 21世紀初以來，“西方問題”、“中國問題”開始與“全球問題”相互糾纏。縱觀歷史，西方與中國文明之間的衝突依然存在，但是文明之間的融合趨勢業已勢不可擋，其要旨在於對自身文明及其他文明的反思、檢討、借鑒與整合。關鍵詞：“中國問題”；“西方問題”；“全球問題”；文化融

Information Literacy Reimagined. Deep Learning Practice

UNESCO 2030 (UNESCO, 2015) sustainable development goal 4 highlights the need for inclusive educational practices in order to dismantle the present exclusionary practices in education. These goals are designed to ensure that by 2030, benchmarks are met requiring all children with diverse socio- economic, race and gender backgrounds receive an equitable and quality education. To meet the needs for inclusive educational practices two areas in education are under consideration: teacher training and curriculum development and implementation. This presentation will highlight the work by two professors working with their students to promote an inclusive social justice education and curricula framework. Specifically, the presenters will share their experience of empowering their pre-service and in-service teachers to develop their abilities to conceptualize the principles of culturally relevant/responsive/sustaining curriculum and pedagogy and critically evaluate, develop, and implement such principles in teaching, learning, assessment and evaluation practices in school

Improving mobility of silicon metal-oxide-semiconductor devices for quantum dots by high vacuum activation annealing

To improve mobility of fabricated silicon metal-oxide-semiconductor (MOS) quantum devices, forming gas annealing is a common method used to mitigate the effects of disorder at the Si/SiO2 interface. However, the importance of activation annealing is usually ignored. Here, we show that a high vacuum environment for implantation activation is beneficial for improving mobility compared to nitrogen atmosphere. Low-temperature transport measurements of Hall bars show that peak mobility can be improved by a factor of two, reaching 1.5 m^2/(Vs) using high vacuum annealing during implantation activation. Moreover, the charge stability diagram of a single quantum dot is mapped, with no visible disturbance caused by disorder, suggesting possibility of fabricating high-quality quantum dots on commercial wafers. Our results may provide valuable insights into device optimization in silicon-based quantum computing.Comment: 13 pages, 4 figure