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Just as they are to the events themselves, the Opening Ceremonies of the Olympics have become central to academic research on the Games and their political, social, and cultural roles. And so the recent string of Olympic Games held in East Asia – two of them under the shadow of the COVID-19 pandemic – offer the opportunity to think both about region-specific meanings associated with these highly scripted affairs and about the ways they might destabilize broader judgments about the Olympics and their implications. This paper introduces the contributions to this special volume on the Opening Ceremonies at Asia's recent Olympic Games, aiming to draw attention not only to the specific contributions of each paper but also to the themes that they collectively engage. [ABSTRACT FROM AUTHOR]

Based on the author's fieldwork in China and Japan, literature research and the study of specimen materials and video data on weddings of ROK, Japan and China, which are collected by the Japan National Museum of Ethnology (or Minpaku), this paper attempts to explore the cultural symbolic significance that humans bestow on food, and to further reveal the cultural diversity in East Asia and the common structure of human mind by comparing the flow of food and the ways and scopes in which the wedding foods are consumed in East Asia. In East Asia wedding customs, expectations through food for the bride's fertility and her belonging to her husband's patrilineal family are very common. However, the food and eating behaviors that express expectations for the groom are rare, only slightly visible in the dry bonito at the time of engagement in Japan and the 12 bowls of rice that the groom will eat on the day of the Yao wedding in China. Dried bonito signifies virility and victory of men, reflecting the features of Japanese maritime culture and the influence of samurai culture in history. East Asian wedding rituals are diverse in form, but the commonality among them can also be seen, that is, human beings find cultural meanings in different natural environments that correspond to human society, and then internalize the natural attributes through homophonic pun, imitation and other ways. Food is used in weddings to express people's best wishes for the happiness of the newlyweds' families, to have descendants and longevity of their marriage. [ABSTRACT FROM AUTHOR]

During the course of the following paper I aime to investigate possible reasons for the impressive results that countries in East and South-East Asia have obtained at the PISA examinations that take place every three years. These examinations include three tests: Math, Science and Reading. What I have found is that there are more than one reasons that contribute to this type of succes. The main three that I have chosen to present are first and foremost: an unique cultural climate where education is highly prized by the members of the community and the role of teachers is aknowkedged as being central to the development of society. Secondly, different parenting methods can also be cited as influencing educational outcome. Thirdly, we have an education system that has a strong and well funded public school system but also a vast network of options outside the state provided system that includes cram schools, language schools and online schools, parents there showing a very high willingness to invest in extra classes and educational options outside the public education system. [ABSTRACT FROM AUTHOR]

In this paper, characteristics of mathematics classrooms in the East Asian countries1 of Hong Kong and Japan are discussed based on an analysis of the data of the TIMSS 1999 Video Study. The data shows that although students in these East Asian countries did not talk a lot in the classroom, they were exposed to more instructional content. The mathematics problems they worked on were set up mainly using mathematical language, and compared with the problems solved by students in other countries, the problems took a longer duration to solve and more proof was involved. According to the judgement of an expert panel on the Hong Kong lessons (Japan did not participate in this part of the study), more advanced contents were covered and the lessons were more coherent. The mathematics presentations were more developed, and the students were more likely to be engaged in the lessons. In sum, the overall quality of the teaching in this East Asian country was judged to be high. The findings show that high quality teaching and learning can take place even in a teacher directed classroom. It is argued that these East Asian classroom practices are deeply rooted in the underlying cultural values of the classroom and the wider society. The paper ends by drawing some implications of the study for the mathematics education community in other cultures. [ABSTRACT FROM AUTHOR]

There has been growing interest in the social-emotional development of children. However, the social-emotional development of children in Asia remains a knowledge gap. This systematic review identifies and summarizes existing studies on children's social-emotional development in Asia. We conducted a systematic review using the Guidelines for Preferred Reporting Items for Systematic Reviews and Meta-analyses (PRISMA). We reviewed 45 studies that met the inclusion criteria, and they were from 12 Asian countries, primarily the East Asia region (China and Hong Kong). Most of the studies were cross-sectional in design (n = 28, 62.2%). Six themes emerged, including (a) social-emotional development (overall) (n = 24, 53.3%); (b) social competence (n = 7, 15.6%); (c) emotional development (n = 5, 11.1%); (d) social-emotional learning (n = 3, 6.7%); (e) problem behavior (n = 3, 6.7%); (f) self-regulation (n = 2, 4.4%); and (g) both social-emotional learning and problem behavior (n = 1, 2.2%). The findings highlighted the paucity of studies, the need for examining more diverse variables in a similar population, and the low quality of intervention studies in social-emotional research in Asia. Research gaps indicate the need for more social-emotional and ethnocultural studies in other Asian regions. Parent and teacher knowledge of children's social-emotional functioning should be examined more closely in future research. [ABSTRACT FROM AUTHOR]

Previous research has associated social marginalization with the rejection of mainstream cultural values. Since cultural values reflect affect valuation, the present research investigates the relationships between social marginalization and ideal/actual affect in two different non-WEIRD cultures, Brazil and Japan. As a social marginalization index, we used the NEET-Hikikomori Risk Scale (NHR). We predicted that cultural differences would emerge in the valuation of affective states. Affect valuation theory suggests that in East Asia, individuals are encouraged to pursue and value low arousal positive emotions (LAP: e.g., calmness, serenity) over high arousal positive emotions (HAP: e.g., excitement, elation, etc.) as they can harm social relationships in these societies. In contrast, Latin American cultures value HAP over LAP, because social relationships are promoted through vibrant positive emotional expression in these cultures. Hence, we hypothesized that individuals' ideal affect, actual affect, and the discrepancy between ideal and actual affect would be associated with higher risk of social marginalization. Participants from Japan (N = 54) and Brazil (N = 54) reported their ideal affect and actual affect and completed the NEET-Hikikomori Risk Scale (NHR). Regression analyses showed that actual HAP and the discrepancy between ideal and actual HAP were negatively associated with NHR in Brazil, but no association was found in the Japanese data. The other variables, including ideal affect, were only minorly or not significantly associated with NHR. Though the study has limitations regarding its small sample size, we can explore future perspectives and discuss the relationships between emotion and cultural marginalization. Socioecological factors that promote actual HAP in Brazilians may encourage other mainstream cultural ideals, which buffers against cultural marginalization. [ABSTRACT FROM AUTHOR]

Data recently published in PNAS mapped out regional differences in the tightness of social norms across China [R. Y. J. Chua, K. G. Huang, M. Jin, Proc. Natl. Acad. Sci. U.S.A. 116, 6720–6725 (2019)]. Norms were tighter in developed, urbanized areas and weaker in rural areas. We tested whether historical paddy rice farming has left a legacy on social norms in modern China. Premodern rice farming could plausibly create strong social norms because paddy rice relied on irrigation networks. Rice farmers coordinated their water use and kept track of each person’s labor contributions. Rice villages also established strong norms of reciprocity to cope with labor demands that were twice as high as dryland crops like wheat. In line with this theory, China’s historically rice-farming areas had tighter social norms than wheat-farming areas, even beyond differences in development and urbanization. Rice–wheat differences were just as large among people in 10 neighboring provinces (n = 3,835) along the rice–wheat border. These neighboring provinces differ sharply in rice and wheat, but little in latitude, temperature, and other potential confounding variables. Outside of China, rice farming predicted norm tightness in 32 countries around the world. Finally, people in rice-farming areas scored lower on innovative thinking, which tends to be lower in societies with tight norms. This natural test case within China might explain why East Asia—historically reliant on rice farming— has tighter social norms than the wheat-farming West. [ABSTRACT FROM AUTHOR]

The lithic assemblage from Shizitan 29, a late Upper Paleolithic open-air site in Shanxi, China, provides evidence for the earliest, well-dated microblade production in East Asia, ca. 26/24 Ka cal BP. To pursue a behavioral rather than traditional typological understanding of this key adaptive technology, we apply a techno-functional approach that enables us to reconstruct the entire operational sequence in behavioral terms through the derivation of technical objectives. This methodology can serve as a model to be applied to other assemblages for greater understanding of the origins and spread of the broadly distributed eastern Asian Late Pleistocene microblade industries. Within the eight cultural layers at Shizitan 29, microblade production abruptly appears at the top of Layer 7 following earlier core-and-flake production, supporting hypotheses of microblade technology arising within adaptive strategies to worsening Late Glacial Maximum environments. Significantly, reconstruction of the operational sequence supports microblade technology being introduced into the North China Loess Plateau from regions further north. It also allows us to re-think microblades’ relationship in behavioral terms with earlier limited examples of East Asian blade production and the evolution and spread of microblade technology, providing new insights into the adaptive relationships between subsequent microblade productions. [ABSTRACT FROM AUTHOR]

: Using a time trend analysis, Ying-Yeh Chen and colleagues examine the evidence for regional increases in charcoal-burning suicide rates in East and Southeast Asia from 1995 to 2011. Please see later in the article for the Editors' Summary [ABSTRACT FROM AUTHOR]

The culture of the national environment in which an organization operates affects the management process through the collective mental programming of its members, its managers, and the management scientists who offer their theories. Four dimensions of national culture differences have been found. Among other things, they affect the implicit models in people's minds of what the act of organizing means. Among the pioneers in management science around 1900, differences along these dimensions are already noticeable. A fifth dimension was added when the research instrument used was designed exclusively by Chinese scholars, and it provides a cultural explanation for the economic success of East Asian countries in the past quarter century. At the same time, it highlights the influence of the culture of the management scientist on the research questions and the resulting theories. [ABSTRACT FROM AUTHOR]

The structures of business in the East Asian `miracle' economies have been explained by culturists in relation to pre-modern belief systems, and more recently by institutionalists in relation to pre-modern traditions and emerging `institutional environments'. Each school of thought thaws selectively on the work of Max Weber. While the latter school's account carries a higher face validity than the former, it is argued that both are at best partial, are often misleading and, at worse, serve to legitimate, rather than critically analyze, the activities of East Asian business elites. In locating business structures firmly in society-wide belief systems or institutional environments, both approaches tend to give deterministic accounts which deny a role for human agency, and which neglect the importance of interests, power and ideology in the design and maintenance of business structures. [ABSTRACT FROM AUTHOR]