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This research aimed to (1) study the current situation and existing problems of undergraduate students 'understanding of intangible cultural heritage, (2) develop a curriculum of intangible cultural heritage based on experiential learning theory, and (3) compare undergraduate students' understanding of intangible cultural heritage before and after teaching. The sample group was 50 students who were selected to attend the Intangible Cultural Heritage curriculum in the spring semester of 2023. The research tools were (1) Lesson plans (2) a Questionnaire on the current situation and existing problems of undergraduate students 'understanding of intangible cultural heritage, (3) an Interview form on the current situation and existing problems regarding students' understanding of intangible cultural heritage, (4) understanding intangible cultural heritage test, (5) Observation of Students' Behavior form, and (6) Interview form on opinions about teaching. This study was conducted in three steps: (1.) The study on the current situation and existing problems of undergraduate students 'understanding of intangible cultural heritage, (2.) The development of a curriculum of intangible cultural heritage based on experiential learning theory, and (3.) The experimental and improvement of curriculum. The results of the study showed that: 1) The current situation and existing problems of the intangible cultural heritage of college students have three aspects: students, teachers, and the school environment. The most important current situation and existing problems of undergraduate students 'understanding of intangible cultural heritage was the school environment aspects. 2) The Curriculum of intangible cultural heritage based on experiential learning theory includes 6 elements: Principle, Goal Contents, Learning process, Learning resource, and Evaluation. The learning process consisted of 4 steps: (1) Concrete Experience, (2) Reflective Observation, (3) Abstract Conceptualization, (4) Active Experimentation 3) The curriculum based on experiential learning theory can improve undergraduate students' understanding of intangible cultural heritage.

In the field of higher education, there are two dominant strands of interpretation of criticality, either as a decontextualized skill of logical reasoning, or a sense of action within larger contexts more than mere cognition. This research offers a reclaiming and reimagining of criticality in universities as an affective process, highlighting the entanglement of social, discursive and material perspectives. This research takes a comparative lens to investigate undergraduate students' perceptions of criticality and institutional cultivation of it in a Sociology undergraduate degree in China and the UK, adopting a qualitative interview method. Differences were found between cultures regarding the level of engagement with a range of criticality-embedded practices, including field work, critical inquiry in class, group work, etc. Through the development of criticality in various activities, students' feelings towards it shifted with contexts. While placed within physical and discursive universities that convey a sense of professionalism, students in the study acknowledged the importance of criticality and proactively demonstrated it. However, the feeling towards showcasing criticality outside campus was two-fold. Whereas criticality can be associated with negativity in social interactions, its value is appreciated as it enabled students to reconstruct their identities into a more rational, tolerant and caring one.

The number of international schools hit the 6,000-mark in 2012, and the 13,000-mark in 2022. In spite of continuous growth and diversity of provision, paradoxically some literature continues to paint a largely negative sociological imagination, associating the arena with micro-politics, high turnover, and increasing precarity. At the same time, the social reality of working in the arena remains under-reported and under-theorised. The largest number of international schools are now in China, where two-thirds are of the 'non-traditional' type. Our paper focuses on the experiences of two expatriate teachers in that relatively new field. In order to address the questions of 'how do teachers cope?', and 'what strategies do they adopt?', our paper delves into the under-reported social reality of 'cliques'. By adopting a 'positive sociology' lens of inquiry, we begin to address the role that cliques-formation might have in dealing with precarity and insecurity, especially that of 'friendship precarity' caused by constant transitions and short-term contracts. It can be seen that cliques offer a natural, quick, and practical solution to addressing precarity, helping over time to create resilience, and should not be viewed solely within a negative sociological imagination.

This article examines how lesbians and gay men imagine and build their 'intimate networks of care' and negotiate moral expectations towards intergenerational family care as they age. To date, little is known about the strength and complexities of different intimate ties or the role of intergenerational dynamics in shaping ageing sexual minority people's care needs and choices. Based on narrative interviews with ageing Chinese lesbians and gay men, the findings reveal their experiences of constantly juggling their ties with families of origin, moral values around intergenerational care and the urge to receive support from and offer support to chosen networks of people. Participants exercised agency in expanding their networks of care by building friendship and (online and offline) community networks for mutual care and support in later life. Nevertheless, as evidenced by the centrality of ageing with(out) children, and the moral obligation of caring for parents in participants' narratives, participants experienced tensions between enacting what was considered morally right/wrong and developing networks of care that were perceived as emotionally intimate. Linking relational sociology with the sociology of morality, we discuss the conceptual utility of 'intimate networks of care' for sociological theorising of the linkages between sexuality, care and relational lives. [ABSTRACT FROM AUTHOR]

In recent years, trans medicine has increasingly shifted towards gender-affirming care, focusing on assisting transgender people in finding safe and effective ways to support their gender identity. Through standards of care, clinical guidelines, and classification systems, international experts have established global norms with profound downstream implications. However, how local providers respond to these new norms remains underexplored. Drawing on ethnographic work in clinical settings, conferences, and 30 in-depth interviews with healthcare providers, I argue that family-centered gender-affirming care has emerged in China as providers strive to balance global ideals of "good" trans medicine with the constraints of the local healthcare system. While international standards assist providers in adopting a less pathologizing and binary view of care, they provide limited practical guidance for navigating local social and institutional challenges. Faced with a lack of legal and institutional support, providers increasingly rely on family members' involvement to mitigate medical dispute risks. This reliance manifests in two forms: restrictive gatekeeping , where care is delayed or denied based on family members' attitudes and providers' assessment of transgender adults' ability to lead a "normal life," and affective gatekeeping , where providers use psychological support and gender diversity education to involve family members as caregivers. These findings enrich sociological studies in global health by illustrating how the interactions between global norms and local healthcare systems can both alleviate and reproduce barriers to care. • Global norms around gender-affirming care are adapted to align with China's local healthcare infrastructure. • Healthcare providers embrace a more inclusive, non-binary approach to trans medicine. • Social and institutional challenges undercut the practical implementation of global norms around gender-affirming care. • Family involvement in gender-affirming care reproduces medical gatekeeping and barriers to access. [ABSTRACT FROM AUTHOR]

China's population has begun to age rapidly in the past several years and this trend is predicted to continue. In the face of this growing older population, the existing number of aged care personnel, especially medical care professionals, can hardly meet the demand for aged care services. To develop geriatric nursing micro-credentials (MCs) for undergraduate nursing students based on standardized training objectives and to specify the learning goals and course modules that correspond to each specific MC. Modified Delphi study. An initial set of geriatric nursing MCs were developed based on the training objectives. Expert group discussion (n=13) reviewed the clarity and intelligibility of the statements' wording and supplemented the framework. A three-round Delphi survey (n=15) was then employed to obtain a consensus on the learning goals and course modules via an online questionnaire. Descriptive statistics were used to analyze the data. The final geriatric nursing MCs consisted of six courses, namely fundamentals of geriatric nursing (8 modules), geriatric sociology (6 modules), geriatric clinical nursing (3 modules), geriatric psychological nursing (8 modules), geriatric rehabilitation nursing (8 modules) and geriatric hospice care (10 modules). Nursing faculty can use the geriatric nursing MCs developed in this study to train current undergraduate nursing students to become backups for current, fully credentialed geriatric caregivers. [ABSTRACT FROM AUTHOR]