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The first decade of the 21st century has witnessed the decline of multiculturalism as a policy in Western countries with tighter national border controls and increasing anti-migration discourse. But what is the impact of multiculturalism in East Asia? How will East Asian nations develop their own policies on migration and multiculturalism? What does cultural diversity mean for their future? Multiculturalism in East Asia examines the development and impact of multiculturalism in East Asia with a focus on Japan, South Korean and Taiwan. It uses a transnational approach to explore key topics including policy, racialized discourses on cultural diversity and the negotiation process of marginalized subjects and groups. While making a contextualized analysis in each country, contributors will consciously make a comparison and references to other East Asian cases while also situating this as well as put their case in a wider transnational context.

Adherents of performance theory emphasise the constitutive and transformative potentia of rituals with respect to patterns of social organization and authority. For them, rituals “not only mean something, but also do something, particularly the way they construct and inscribe power relationships” (Bell 1997). This contribution focuses on the role of ritual in postcolonial identity constitution and the performative authentication of political power and social authority in Taiwan. Since the middle of the 1990s, traditionalist performances have been on the rise on the island. Generously subsidised by government bodies which have sought to demonstrate their nativist or multiculturalist orientations, aboriginal elites not only publicly worshipped ancestor gods and enacted animal sacrifices in so called “revitalised” public rituals, but also used these occasions to point to the primordial power of aborigines vis-à-vis their former colonisers, the Han Chinese. In many cases, however, the “revitalised” rituals described here conflicted with the interests of common people in aboriginal society, who wished public ritual to be compatible with their newly adopted Christian traditions. Taking a closer look at the contemporary rituals of the Taroko and Ami, which are characterised by the above mentioned dynamics, I argue that rituals publicly performed by aborigines today amalgamate different levels of meaning. While they articulate and negotiate the identity needs and social exigency of the respective social group or society (Turner 1969), they simultaneously carry those often elite-dominated mechanisms that are described by Hobsbawm and Ranger (1983)  in their examinations of the processes of cultural invention for the needs of political and cultural entities, as well as by Paul Brass (1991) in his analyses of elite competition. In other words, while these rituals may in many cases have efficacy with regard to the constitution of society and identity, the traditionalist rituals in particular frequently serve the authentication exigencies of various elites. Finally, I suggest that if one wants to provide the culture of common people with greater opportunities for representation, one should not focus too much on the display of “authentic” old traditions in order to highlight Taiwanese subjectivity, but should also acknowledge those hybridised new traditions which aboriginal society has generated over the course of Taiwan’s more recent history and which may also contain new religious elements.

Within the context of official multiculturalism and the promotion of tourism to improve the economic prospects of Taiwanese Indigenous people, ritual dances of ‘Amis/Pangcah people, known as malikoda, have become sites of conflict concerning ritual propriety and performance. Although as participatory practices, malikoda can never be performed for an audience, they have served to mediate outside power, including but not limited to ancestral spirits and political figures. However, whether and how those outside ‘Amis communities can malikoda remains subject to debate. Malikoda animates a model of Indigenous sovereignty, which can flexibly incorporate external forces that impinge on ‘Amis communities. Yet, the felicity conditions for malikoda are unstable. To resolve this, ‘Amis people have relied upon a combination of heritage and local discourses that define the dance as an act of hospitality. Both types require the alignment of various actors, media and interpretations at multiple scales, often obviating interpretation. Thus, attention to malikoda highlights how Indigenous people engage with indigeneity as a cultural resource under multiculturalism and raises broader questions about the role of animation in sovereign assertion. Dans le contexte du multiculturalisme officiel et de la promotion du tourisme comme moyen d’améliorer les perspectives économiques des populations autochtones taïwanaises, les danses rituelles des Amis / Pangcah, connues sous le nom de malikoda, sont devenues des lieux de conflit atour de la justesse et de l’exécution des rituels. Bien que les malikoda, en tant que pratiques participatives, ne puissent jamais être exécutées devant un public, elles servent de médiateurs pour les forces extérieures, y compris, mais sans s’y limiter, les esprits ancestraux et les figures politiques. Or, la question de savoir si et comment les forces extérieures aux communautés Amis peuvent exécuter la malikoda reste sujette à débat. La malikoda anime un modèle de souveraineté autochtone capable d’intégrer avec souplesse les forces extérieures qui empiètent sur les communautés Amis. Néanmoins, les conditions du succès de la malikoda sont relativement instables. Pour remédier à cette instabilité, les Amis s’appuient sur une combinaison de discours patrimoniaux et de discours locaux qui définissent la danse comme un acte d’hospitalité. Ces deux types de discours nécessitent l’alignement, à des échelles multiples, de divers acteurs, supports et interprétations, souvent d’une manière qui fait obstacle à l’interprétation. Ainsi, l’attention portée à la malikoda met en évidence la façon dont les peuples autochtones investissent l’autochtonie comme ressource culturelle dans le cadre du multiculturalisme, et soulève des questions plus larges sur le rôle de l’animation dans l’affirmation de la souveraineté.

The \"one China\" policy officially supported by the People's Republic of China, the United States, and other countries asserts that there is only one China and Taiwan is a part of it. The debate over whether the people of Taiwan are Chinese or independently Taiwanese is, Melissa J. Brown argues, a matter of identity: Han ethnic identity, Chinese national identity, and the relationship of both of these to the new Taiwanese identity forged in the 1990s. In a unique comparison of ethnographic and historical case studies drawn from both Taiwan and China, Brown's book shows how identity is shaped by social experience—not culture and ancestry, as is commonly claimed in political rhetoric.

In Taiwan, interethnic relations between the Hoklo and Hakka peoples have traditionally been framed through “Hoklo as the majority and Hakka as the minority,” reflecting Hoklo dominance in political, cultural, and demographic terms. However, even within officially designated Hakka administrative districts (also known as Key Development Areas of Hakka Culture), Hoklo enclaves can still be found. This paper reverses the conventional perspective by examining these contexts as cases of “Hakka as the majority and Hoklo as the minority,” focusing on four Hoklo enclaves—Kekegan, Luzhunan, Touniu, and Daniuchou—situated in Hakka-majority districts (Xinwu and Toufen) where over 75% of the population is Hakka. This paper employs the concepts of constitutional multiculturalism, substantive ethnic equality, ethnic minority administrative districts, and ethnic enclaves, along with Berry’s acculturation model, to analyze the status of Hoklo enclaves within Hakka administrative districts. The findings indicate that: (1) Hoklo enclaves can be categorized into two typologies: “pure Hoklo enclaves” and “hybrid Hoklo enclaves,” each reflecting distinct patterns of Hoklo–Hakka ethnic relations; and (2) state institutional arrangements play a pivotal role in shaping the development and divergence of Hoklo enclave typologies.

The mental well-being of critical healthcare professionals is a global public health issue, but its characteristics vary geographically. This study investigates the features of burnout, resilience, and coping strategies among critical healthcare professionals in Taiwan during the post-pandemic era. A survey incorporating the Maslach Burnout Inventory for Medical Professionals (MBI-MP) and the 14-item Resilience Scale (RS-14) was conducted between December 2023 and January 2024, targeting critical healthcare professionals at Chang Gung Memorial Hospital Foundation. Among 254 participants, the overall burnout rate was 35.4%, with high emotional exhaustion (EE, 70.9%), high depersonalization (DP, 56.3%), and low personal accomplishment (PA, 60.6%). The average resilience score was 70.7 ± 12.3. Younger, unmarried individuals and those with less work experience exhibited lower resilience and higher burnout scores. Resilience was significantly associated with reduced EE (p < 0.001), reduced DP (p < 0.001), and increased PA (p < 0.001). Family and friend companionship was the most common coping strategy. A high prevalence of burnout and low resilience was observed among critical healthcare professionals in Taiwan during the post-pandemic era. Identifying vulnerable populations and implementing locally tailored strategies are crucial to supporting the mental well-being of healthcare professionals.

As internationalization of higher education has become more prevalent, the search for approaches to support quality learning within multicultural classrooms has become critical. In this study, we presented a blended and collaborative learning (BCL) method and discussed its potential as a viable learning approach for graduate classrooms with culturally-diverse students. We first discussed implementation of a BCL approach in a multicultural graduate course, then explored learnings gained from the BCL experience in terms of three interdependent Community of Inquiry elements: teaching, cognitive, and social presences, and in terms of its implementation in a multicultural setting.

•The present study addresses sources of error affecting the validity of mobile-based dietary assessments in a free-living setting.•A two-stage data modification process that included manual data cleaning and reanalyzing of prepackaged foods improved the accuracy of an image-assisted mobile nutrition app.•Stage 1 errors were commonly observed and associated with wrong food code selections, portion size estimates, misreporting, and missing condiments.•Stage 2 errors related to the mobile nutrition app were associated with prepackaged and restaurant/street foods that only provide limited micronutrient information.•Reanalyzing food codes with missing nutrients substantially improved the accuracy of micronutrient intake levels and enhanced correlations between the app and 24-h dietary recall.•Results highlight the importance of addressing errors in mobile-based dietary assessments and continually updating and expanding prepackaged food databases with full nutrient information. [Display omitted] Mobile nutrition applications (apps) provide a simple way for individuals to record their diet, but the validity and inherent errors need to be carefully evaluated. The aim of this study was to assess the validity and clarify the sources of measurement errors of image-assisted mobile nutrition apps. This was a cross-sectional study with 98 students recruited from School of Nutrition and Health Sciences, Taipei Medical University. A 3-d nutrient intake record by Formosa Food and Nutrient Recording App (FoodApp) was compared with a 24-h dietary recall (24-HDR). A two-stage data modification process, manual data cleaning, and reanalyzing of prepackaged foods were employed to address inherent errors. Nutrient intake levels obtained by the two methods were compared with the recommended daily intake (DRI), Taiwan. Paired t test, Spearman's correlation coefficients, and Bland–Altman plots were used to assess agreement between the FoodApp and 24-HDR. Manual data cleaning identified 166 food coding errors (12%; stage 1), and 426 food codes with missing micronutrients (32%) were reanalyzed (stage 2). Positive linear trends were observed for total energy and micronutrient intake (all Ptrend < 0.05) after the two stages of data modification, but not for dietary fat, carbohydrates, or vitamin D. There were no statistical differences in mean energy and macronutrient intake between the FoodApp and 24-HDR, and this agreement was confirmed by Bland–Altman plots. Spearman's correlation analyses showed strong to moderate correlations (r = 0.834 ∼ 0.386) between the two methods. Participants’ nutrient intake tended to be lower than the DRI, but no differences in proportions of adequacy/inadequacy for DRI values were observed between the two methods. Mitigating errors significantly improved the accuracy of the Formosa FoodApp, indicating its validity and reliability as a self-reporting mobile-based dietary assessment tool. Dietitians and health professionals should be mindful of potential errors associated with self-reporting nutrition apps, and manual data cleaning is vital to obtain reliable nutrient intake data.

Despite the increasingly multinational nature of the workplace, there have been few studies of the convergence and divergence in beliefs about ethicsbased leadership across cultures. This study examines the meaning of ethical and unethical leadership held by managers in six societies with the goal of identifying areas of convergence and divergence across cultures. More specifically, qualitative research methods were used to identify the attributes and behaviors that managers from the People's Republic of China (the PRC), Hong Kong, the Republic of China (Taiwan), the United States (the U. S.), Ireland, and Germany attribute to ethical and unethical leaders. Across societies, six ethical leadership themes and six unethical leadership themes emerged from a thematic analysis of the open-ended responses. Dominant themes for ethical and unethical leadership for each society are identified and examined within the context of the core cultural values and practices of that society. Implications for theory, research, and management practice are discussed.

Since the early 2000s, the Taiwanese government has been increasingly employing multiculturalism as a frame for imagining Taiwanese nationhood for political and economic strategy, aiming at strengthening ties with Southeast Asian countries. In recent years, the official imaginary of multicultural Taiwan has taken a new direction to include previously neglected groups of minorities, such as immigrants from Southeast Asian countries. In 2019, seven Southeast Asian languages were introduced into the national curriculum. While this reflects the government's desire to include immigrants' cultures and languages in the formal curriculum to promote a multicultural vision of Taiwanese identity, it also potentially creates a new avenue for immigrants to negotiate their identities in school classrooms. Through two case studies conducted at primary schools in New Taipei City, this study explores the interaction of local immigrant teachers and official identity discourses. Evaluating language education from a critical multicultural perspective, we argue that minority language instruction could be a catalyst for raising the status of the speakers of these languages in Taiwanese society, but only in so far as it signifies their genuine inclusion in the knowledge construction process.