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Untangling the Making and Governing of Hong Kong Teachers through Neoliberal, Confucian, and Affective Technologies: With and beyond Foucault

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Title: Untangling the Making and Governing of Hong Kong Teachers through Neoliberal, Confucian, and Affective Technologies: With and beyond Foucault
Language: English
Authors: Lin, Min, Zhao, Weili
Source: Asia-Pacific Journal of Teacher Education. 2023 51(2):147-161.
Availability: Taylor & Francis. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals
Peer Reviewed: Y
Page Count: 15
Publication Date: 2023
Document Type: Journal Articles
Reports - Research
Descriptors: Foreign Countries, Teachers, Neoliberalism, Confucianism, Psychological Patterns, Governance, Technology Uses in Education, Teacher Student Relationship, Career Choice, Parent Teacher Cooperation
Geographic Terms: Hong Kong
DOI: 10.1080/1359866X.2023.2174074
ISSN: 1359-866X
1469-2945
Abstract: This paper investigates the making and governing of Hong Kong teachers along and beyond a Foucauldian governmentality lens, untangling how the three technologies along neoliberalism, Confucian thesis, and affective dimensions play with and against one another in conducting the conduct of teachers. Through a discourse analysis of 27 local teachers' interview texts, we find Hong Kong teachers are both morally divided and redeemed as an effect of the entangled governing dynamics. First, the neoliberalized technologies of performativity and accountability are turning teachers into "service providers" accountable for incessant evaluations from the institutions, students, and parents. Second, such neoliberal rationalities collide with a Confucian respect for teachers to the extent that teachers feel not-respected, sad, and disappointed. Last, some teachers, amidst such contested situations, turn to affective support, i.e., a family-like teacher-student relationship, that ends up redeeming them from a negative governing grid towards maintaining a congruent self-identification. With this finding, this paper further explicates Confucian affective teacher-student relationship as a foundational historical-cultural episteme that largely conditions today's teaching and learning in Confucian context. This recognition enables us to re-ponder the theoretical-methodological-epistemological complexities in applying Foucault's framework to an Asian context along a (de/anti/post)-colonial gesture.
Abstractor: As Provided
Entry Date: 2023
Accession Number: EJ1385594
Database: ERIC
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  Value: <anid>AN0163409927;pjl01apr.23;2023May03.03:31;v2.2.500</anid> <title id="AN0163409927-1">Untangling the making and governing of Hong Kong teachers through neoliberal, Confucian, and affective technologies: with and beyond Foucault </title> <p>This paper investigates the making and governing of Hong Kong teachers along and beyond a Foucauldian governmentality lens, untangling how the three technologies along neoliberalism, Confucian thesis, and affective dimensions play with and against one another in conducting the conduct of teachers. Through a discourse analysis of 27 local teachers' interview texts, we find Hong Kong teachers are both morally divided and redeemed as an effect of the entangled governing dynamics. First, the neoliberalized technologies of performativity and accountability are turning teachers into "service providers" accountable for incessant evaluations from the institutions, students, and parents. Second, such neoliberal rationalities collide with a Confucian respect for teachers to the extent that teachers feel not-respected, sad, and disappointed. Last, some teachers, amidst such contested situations, turn to affective support, i.e., a family-like teacher-student relationship, that ends up redeeming them from a negative governing grid towards maintaining a congruent self-identification. With this finding, this paper further explicates Confucian affective teacher-student relationship as a foundational historical-cultural episteme that largely conditions today's teaching and learning in Confucian context. This recognition enables us to re-ponder the theoretical-methodological-epistemological complexities in applying Foucault's framework to an Asian context along a (de/anti/post)-colonial gesture.</p> <p>Keywords: Foucauldian governmentality; performativity and accountability; Confucian respect for teachers; affective teacher-student relationship; foundational episteme</p> <hd id="AN0163409927-2">Introduction</hd> <p>The neoliberalization movement worldwide has reduced the complexity and richness of education to a "learnification" logic (Biesta, [<reflink idref="bib5" id="ref1">5</reflink>]), further transforming the parameters of teaching, learning, teachers, and students along an economic, managerial, and instrumental agenda. For example, Heimans et al. ([<reflink idref="bib27" id="ref2">27</reflink>]) argue that the mechanism of standardisation has delimited the scope and depth of teaching and learning to one that is primarily, if not only, "see-able," and teachers to "factors" of learning who are held accountable for the success and failure of student learning. While a foregrounding of data production and performance assessment is making teaching and learning more hearable, see-able, and thinkable, such standardisation mechanism eclipses teachers' ethical choices and voices, making the latter more difficult to see, hear, and think. Put differently, contemporary teachers may need to reclaim their subjectivities by re-articulating educational purposes and generating a self-responsible professional system against and beyond the grip of neoliberalism.</p> <p>In the past two decades, a good number of research has been conducted to examine the ways in which neoliberal educational policies and practices implicate and enfold the making and governing of teachers along a Foucauldian governmentality regime. For example, neoliberalism has been critiqued as a governing technology that has shortchanged education and school governance through the mechanisms of accountability (Niesche, [<reflink idref="bib38" id="ref3">38</reflink>]; Popkewitz, [<reflink idref="bib41" id="ref4">41</reflink>]), testing (Atkinson, [<reflink idref="bib3" id="ref5">3</reflink>]), numbers (Grek, [<reflink idref="bib24" id="ref6">24</reflink>]), and datafication (Hardy, [<reflink idref="bib25" id="ref7">25</reflink>]; Lingard, [<reflink idref="bib34" id="ref8">34</reflink>]; Takayama & Lingard, [<reflink idref="bib46" id="ref9">46</reflink>]). This governing perspective takes teachers' subjectivities as an entangled effect of neoliberal rationalities that are enacted through discourses, power relations, material conditions as well as ethical demands (Clarke, [<reflink idref="bib10" id="ref10">10</reflink>]; Zembylas, [<reflink idref="bib53" id="ref11">53</reflink>]; Zhao, [<reflink idref="bib56" id="ref12">56</reflink>], [<reflink idref="bib57" id="ref13">57</reflink>]). Recently, affective sensibilities, say, gratitude (Shoshana, [<reflink idref="bib43" id="ref14">43</reflink>]), happiness (Binkley, [<reflink idref="bib6" id="ref15">6</reflink>]), hope (Nkomo, [<reflink idref="bib39" id="ref16">39</reflink>]), disgust (Ashworth, [<reflink idref="bib2" id="ref17">2</reflink>]), and/or shame (Bjerg & Staunæs, [<reflink idref="bib7" id="ref18">7</reflink>]), have been taken up as a new governing technology that further entangles the issues of power, subjectivation, and knowledge.</p> <p>Following this line of scholarship, we would like to untangle the (re)making and governing of teachers in Hong Kong SAR with its education getting increasingly neoliberalized since the 1980s. As a region, Hong Kong embraces a good assemblage of Eastern tradition, say, Confucian, Daoist, and Buddhist values and epistemes, and Western(ized) modernity of marketisation and capitalism. For example, Confucian values, such as respect for teachers and emphasis on family and personal relationship, are still heavily imprinted in the daily life practices of the Hong Kong residents (King, [<reflink idref="bib28" id="ref19">28</reflink>]). Nevertheless, its waves of neoliberalized education reforms have turned teaching into an extremely demanding profession to the extent that teachers are suffering from an unbearable amount of anxiety and depression (Lee et al., [<reflink idref="bib32" id="ref20">32</reflink>]; Sweeting, [<reflink idref="bib44" id="ref21">44</reflink>]; Tsang & Kwong, [<reflink idref="bib49" id="ref22">49</reflink>]). Surprisingly, the overall turnover rates of Hong Kong teachers were 10.5% for kindergarten teachers, 4.0% for primary school teachers, and 4.9% for secondary school teacher (Education Bureau, [<reflink idref="bib15" id="ref23">15</reflink>]), compared to 15.3% in 2017 United Kingdom (Education Executive, [<reflink idref="bib18" id="ref24">18</reflink>]) and 28.8% in 2016 United States (Dews, [<reflink idref="bib11" id="ref25">11</reflink>]).</p> <p>Against such a mixed background, this paper examines into the (re)making of Hong Kong teachers as an entangled effect of governing technologies along the three dimensions of westernised neoliberal rationalities, Confucian cultural thesis, and affective mechanisms. That is, we problematise Hong Kong teachers' subjectification and identification as a dynamic movement and effect of power negotiations, rather than a pre-given identity. To do so, we on the one hand leverage upon the popularised Foucault's governmentality framework as an analytical, not normative, lens that helps to unpack the interpellation among the three governing technologies. On the other hand, we epistemologically caution against totalising Foucault's framework to explain away an Asian context, a trap that is often backgrounded when using the West as a normative method (see, Chen, [<reflink idref="bib9" id="ref26">9</reflink>]). Instead, we see how Confucian historical-cultural episteme on teaching, learning, and teacher-student relationship can inform and enrich Foucault's governmentality theorisation built upon Western history of thought.</p> <hd id="AN0163409927-3">Foucault's governmentality and subjectivity revisited and enriched</hd> <p>To Michel Foucault ([<reflink idref="bib20" id="ref27">20</reflink>]), identity is always a matter of negotiating oneself in the engagement with truth games and practices of power, in no way reducible to any fixed dominant force such as neoliberal rationality or standardisation process. Identity is expressed as a form of constructed subjectivity always subject to a process of subjectification embedded in power relations and through conduct of conduct. In other words, identity or subjectivity construction and reconstruction happens through power relations in a grid of governmentality. Teachers, in this sense, are not who they are, but what they could be as an effect of making and governing through power relations. Here power is less treated as something possessed by a person or institution than as a relational ordering. It is not that the government or school imposes power on teachers along a domination and resistance paradigm. Rather, the government, schools, and teachers are all entangled within a power relationship to the extent that power effect happens through "conduct of conduct" (Foucault, [<reflink idref="bib20" id="ref28">20</reflink>], p. 138). In other words, governmentality is the assemblage of rationales, tactics, and practices that shape, guide, and enthral the making and governing of subjectivities through power relations.</p> <p>Foucault ([<reflink idref="bib20" id="ref29">20</reflink>]) further underscores the making of identity or subjectivity through a combination of "technologies of others" and "technologies of self" (p. 147). The former, sometimes put as the technologies of power or domination, registers the micro and macro interactions in which power relations are constantly negotiated through the mechanisms of neo-liberal agendas, culture, and institutions in objectifying and subjecting teachers to certain ends or domination. The latter refers to those governing regimes that permit individuals to effect by themselves or with the help of others some "operations on their own bodies and souls, thoughts, conduct, and way of being, so as to transform themselves in order to attain a certain state of happiness, purity, wisdom, perfection, or immortality" (Foucault, [<reflink idref="bib22" id="ref30">22</reflink>], p. 146). These two forms of technologies work together through a grid of intelligibility in mediating the conduct and subjectivities of human subjects as an effect of power relations.</p> <p>Foucault's research focus on governmentality shifts from the government of others to the government of self. While his earlier work unpacks more the entanglements between power and knowledge, his later work revisits the issue of subjectivity through the notion of "care of self" or "arts of existence," as against the notion of "knowing self" (a juridical concept of the subject) (see, Hattam & Baker, [<reflink idref="bib26" id="ref31">26</reflink>]). Through care of self, ethical subjects cope (or at least can cope) with oppressing and dominating external forces in order to fashion their lives-selves towards some degree of agential freedom. Put differently, Foucault's later theorisation of subjectification portrays individuals not as a purely autonomous form of self-constitution or a coercive heteronomous model of subjectivation, but a relatively active agent who can, against external forces, (re)emerge and re-engage in his own constitution, modification, and transformation into an ethical subjectivity, say, through philosophical meditation practices (see, Foucault, [<reflink idref="bib21" id="ref32">21</reflink>]).</p> <p>Put reductively, Foucault's governmentality theorisation helps to investigate the ways in which the "technologies of domination of others" and the "technologies of self" possibly encounter and negotiate in making individual subjectivities through economic, cognitive, ethical, and affective power negotiations. In this light, we would like to utilise Foucault's framework to unpack how the three kinds of neoliberal, Confucian, and affective technologies, as intersected technologies of others and self, play with or against one another in the making and governing of Hong Kong teachers at the crossroads of Eastern tradition and Western modernity. In so doing, we aim to understand how Hong Kong teachers negotiate and re-negotiate their identities in continuously changing professional contexts, or how they creatively transform their work practices, cultures, and discourses in their everyday life.</p> <hd id="AN0163409927-4">Untangling the making and governing of Hong Kong teachers</hd> <p></p> <hd id="AN0163409927-5">Overview of the project</hd> <p>This paper draws upon a study we had with 27 in-service teachers in Hong Kong in 2018. IRB approval was sought from the university beforehand. These in-service teachers, taking one or two master-level courses taught by the corresponding author of this paper in Spring 2018, were invited to do voluntary interviews by the co-author of this paper who was also taking the courses as a graduate student. In other words, the corresponding author didn't know who (dis)agreed to participate in the project before the course grades were given, henceforth strategically precluding the possibility that the teachers' participation in the project would favour or jeopardise their course grades. Most of the teachers were interviewed face-to-face for 40–60 minutes, while a small number of the teachers self-audiotaped their answers to the interview questions. Seven teachers accepted a second-round face-to-face interview for 30–40 minutes for further clarifications on certain points.</p> <p>The semi-structured interview questions were designed to understand Hong Kong teachers' life story (why do you choose to become a teacher?), self-conceptualisation (how do you see yourself and your professionalism as a teacher in Hong Kong with a diverse cultural heritage?), teacher-student relationship (how do you balance between teacher authority and student-centred pedagogy?), teacher-parent ordering (how is your relationship with parents?). A thematic reading into the transcribed interview texts reveals a few running nodes: teaching becomes more and more demanding with incessant evaluations and lots of extra work, feeling like a service provider and not respected by students and parents, treating teacher-student relationship like a family, and feeling very stressed and sometimes rewarding and happy. Tying them to the three broad governing technologies of neoliberal rationalities, Confucian culture, and affective feelings, we find a provocative paradox in teachers' self-identification: Teachers feel themselves both morally divided and redeemed. This paradoxical finding helps to structure our following analysis.</p> <hd id="AN0163409927-6">Performativity and accountability as neoliberal governing technologies: "we are like service...</hd> <p>Neoliberal rationalities bespeak a market-based economic politics that highly advocates performativity and accountability (Ball, [<reflink idref="bib4" id="ref33">4</reflink>]). Performativity, a discourse from business and management as to optimise the system's performance-efficiency, has become a dominant principle that governs knowledge production in contemporary education (Lyotard, [<reflink idref="bib36" id="ref34">36</reflink>]). A neoliberalized education system highly values a learning strive and drive for efficiency, competition, control, outcome-based performances, and standardised testing. Put differently, learning is intended to achieve certain goals, like the so-called knowledge, skills, and competencies, which are claimed to empower students in the 21<sups>st</sups> century. Learning efficacy is to be measured through quantifiable performance-based accountability mechanisms like testing and datafication. Teaching is to help draw out and realise students' potentialities, and a teacher becomes a knowledge transmitter, facilitator, helper, manager, and co-learner.</p> <p>Such neoliberal logic has indeed caught on Hong Kong's curriculum reforms, epitomised by EDB's (Education Bureau) release of Learning to Learn curriculum guide in 2001 and a Learning to Learn 2+ in 2017. Albeit in the name of "whole-person education," these two curriculum guides have initiated and sustained Hong Kong's "quality education" over the past two decades along a neoliberal trajectory, highly foregrounding neoliberal rationalities of "managerialism" and "economic rationalism" (Lam & Wong, [<reflink idref="bib30" id="ref35">30</reflink>]; Lee et al., [<reflink idref="bib31" id="ref36">31</reflink>]) in the name of pursuing performative "success," "excellence," "competitiveness," "efficiency," and "accountability" as its educational goals ([<reflink idref="bib48" id="ref37">48</reflink>]; The Curriculum Development Council CDC, [<reflink idref="bib47" id="ref38">47</reflink>]).</p> <p>Meanwhile, the Hong Kong Education Bureau enacts a complicated School Development and Accountability (SDA) mechanism (Education Bureau, [<reflink idref="bib14" id="ref39">14</reflink>]) to hold teachers' and schools' performances accountable to the institutions and varied stakeholders. This accountability mechanism requires teachers and schools to annually self-evaluate their performances by a set of evaluation tools, such as Performance Indicator, Key Performance Measures, and Stakeholder Survey questionnaires. Besides, EDB officers go to schools to conduct External School Reviews (ESR) on top of the schools' self-evaluation. Some (self)evaluation results, like the School Development Plan, Annual School Plan, and the School Report, are posted online for public gaze and audit (Education Bureau, [<reflink idref="bib16" id="ref40">16</reflink>]). Other evaluation results that may possibly create labelling effects upon schools, say, External School Review (ESR) reports and the Territory-Wide System Assessment (TSA) results, are no longer required, but still encouraged, to be shared on school website or intranet ([<reflink idref="bib14" id="ref41">14</reflink>]; Education Bureau, [<reflink idref="bib13" id="ref42">13</reflink>]).</p> <p>The above neoliberal governing technologies of performativity and accountability have complicated Hong Kong schools' and teachers' subjectivity into a calculated existence, striving to survive in fierce competition for funding, students, best performances, and jobs. Schools are funded under the Code of Aid mechanism (Education Bureau, [<reflink idref="bib17" id="ref43">17</reflink>]) which allocates subsidies based upon student headcount, and low-performing schools would be shut down. To make things worse, Hong Kong, like many other Asian countries and regions, has been suffering from a demographic crisis, due to, among others, its low birth rate, emigration waves, and people's loss of confidence after the 1997 Asian financial crisis. For example, the student number in the primary sector fell sharply from 479,445 in 2000 to 317,442 in 2012 (Education Bureau, [<reflink idref="bib12" id="ref44">12</reflink>]). The most recent exodus after the 2019 Umbrella Movement has caused a loss of over 25,000 school students for 2021–2022. Against this background, Hong Kong teachers are expected to perform best not only to survive the numerous institutionally imposed performativity-accountability ratings and secure the maximum economic return/rewards, but more importantly, to secure a job. Such calculation for survival further affects and (re)makes teachers' work, self-identification, and professional development.</p> <p>With our study, 22 out of 27 interviewees said the neoliberal technologies of performativity and accountability have turned Hong Kong teachers into "service-providers" (T1, T7, T20) who find themselves cautiously calculate and hold their subjectivities and performances externally accountable to, among others, their school institutions, third-party surveillance unit, as well as parents. 18 respondents concurred that Hong Kong parents are becoming more and more demanding, intervening even on teachers' selection of teaching materials and pedagogies (T 23) and grading (T25). For example, one teacher got a complaint letter from a parent father with a threat of suing her after she called him on his child's misbehaviour at school (T 18). Another parent refused to accept a "C" that his kid got, and finally made the whole school to adjust the entire grading system for the grade group of his kid (T 25). Teachers complain that "parents just feel that they have employed me to take care of their kids, I have to treat their kid well and to improve their testing scores" (T14).</p> <p>Such multi-layered performance-accountability mechanisms have increased Hong Kong teachers' workload (over 61 hours on average per week) and pressure (Tsang & Kwong, [<reflink idref="bib49" id="ref45">49</reflink>]; Yuan, [<reflink idref="bib52" id="ref46">52</reflink>]), reduced their autonomy, and caused their de-professionalisation (Lai & Law, [<reflink idref="bib29" id="ref47">29</reflink>]). To survive through the governing technologies of performativity and accountability, teachers reported that they are supposed to engage in calculative "entrepreneurial" practices (T1), cautiously "please" students and parents (T19), and even go out of their way to take care of students like a "baby-sitter" (T10). To complicate the governing dynamic, these neoliberal technologies clash with Confucian thesis of respecting teachers/teaching, which we now move to unpack.</p> <p> <emph>"Respecting Teaching/Teachers" as Confucian Governing Technology: "We are not respected ... I feel cold-hearted."</emph> </p> <p>With a Confucian educational culture, teaching and teachers are highly valued and respected to the extent that teachers are socially ordered right after <emph>tian</emph> (heaven/sky), <emph>di</emph> (earth), <emph>jun</emph> (emperors), and <emph>qin</emph> (parents) (see, Qian, [<reflink idref="bib42" id="ref48">42</reflink>]; Zhao, [<reflink idref="bib59" id="ref49">59</reflink>]). As a cultural imprint, "respect for teachers" emotionally collides with the neoliberal, and seemingly objective, rationalities of performativity and accountability, making Hong Kong teachers into <emph>morally divided</emph> subjectivities, as to be shown below.</p> <p>Teacher 10 reported an "uneasy" moment when a parent approached him on a public Parent Day with a "praising" comment, "my boy is very satisfied with your performance." The Teacher felt uneasy because he confessed, "He (the father) commented in such way that I <emph>feel like</emph> he is my boss." Put differently, he did not feel he was <emph>respected</emph> as he expected, wanted, or deserved. He said he chose to become a teacher not only because his grandparents were both teachers, but more importantly because he took teaching as a meaningful job. While his grandparents held "a noble job" respected by others and the society back then, he lamented that teachers' work is not appreciated nowadays. Furthermore, in his grandparents' class, students would listen carefully (which itself was viewed as a way of students showing respect for teachers) and feel guilty if not; but in his own class, he must please students to maintain good <emph>ratings</emph> from students (and parents).</p> <p>Foucault ([<reflink idref="bib21" id="ref50">21</reflink>]) argues that different forms of government often superimpose, cross, cancel or reinforce one another in the making of human subjectivities. For example, the above statement well belies a playing with and against between the apparently objective neoliberal and highly emotional/subjective Confucian rationalities that work as technologies in governing the making of teachers' subjectivities in Hong Kong. Simply put, teachers feel morally divided by a tension or disjuncture between the desire to be "respected" under the Confucian culture and the accountable "service provider" teacher image under neoliberal rationality. On the one hand, Teacher 10 performed well in his teaching and pleased his school, his students and their parents. On the other hand, however, such external "praise" appraisal doesn't turn into an emotionally positive technology that makes him feel happy and his efforts worthwhile and rewarding. In other words, accountable performance is overridden by a subjective and emotional feeling of lack of respect. As a teacher, he feels it is more important to be respected as a human being than to be affirmed as an accountable service provider. Put simply, technologies of the self and the others collide on this teacher, turning him into a morally divided subjectivity. The neoliberal performativity and accountability system has transformed "valuable and respectable teaching" in a Confucian culture to a bread-earning means.</p> <p>As the above example demonstrates, Confucian culture of respecting teachers and teaching still operates as a governing technology of the self on teachers' body, soul, and way of being. Contested with modern dominate neoliberal technologies, teachers are made morally divided from inside, feeling "tired" (Teacher 23), "disappointed and sad" (Teacher 5), "angry" (Teacher 2), and even "cold-hearted" (Teacher 12). In other words, the Confucian thesis of respecting teachers and teaching pushes teachers' subjectivity building towards a more emotional domain, more concerned with "feelings represented, the thoughts, the desires one might experience, the inclination to seek within the self any hidden feelings" (Foucault, [<reflink idref="bib22" id="ref51">22</reflink>]). This dimension relates further to affect as a governing technology which sometimes helps to redeem teachers from negative governmentality grid towards re-building a "congruent" identification (Zembylas & Chubbuck, [<reflink idref="bib54" id="ref52">54</reflink>], p. 174), as we show below.</p> <hd id="AN0163409927-7">Redemptive affective governing technology: "we are family."</hd> <p>In Confucian culture, teaching and learning relationship is often analogised as a family-child ordering. Confucian learning is often depicted as making a person into a morally exemplary person primarily grounded in the family context through parent's nurturing of the kids and the latter's taking care of their old parents (see, Zhang, [<reflink idref="bib55" id="ref53">55</reflink>]). The Chinese saying, "<emph>yiri weishi zhongsheng weifu</emph>," literally, "he who teaches you for one day is your father for entire life," well embodies such an analogical relationship. Such a Confucian familial ethos is still impacting the modern Chinese society, Hong Kong region included, in education and beyond (King, [<reflink idref="bib28" id="ref54">28</reflink>]). For example, Chinese students tend to portray good teachers as a "mother" or "gardener".</p> <p>This "family" metaphor, or "family-like" relationship, indeed works as an affective technology that Hong Kong teachers will mobilise in rebuilding and redeeming their subjectivities from the constraint of neoliberal rationalities as well as the downgraded value and respect on current teachers. To borrow Foucault's ([<reflink idref="bib22" id="ref55">22</reflink>]) words, this Confucian cultural ethics of "family-like relation" can function as an affective technology of the self which enables teachers to develop and transform oneself into a redeemed "free" subjectivity, maintaining a congruent self-identification.</p> <p>Teacher 6 offers an appealing case. When asked to share a most impressive teaching moment, she said she was once yelled at by a student because she criticised the student for misbehaviour. To our surprise, she did not get very angry when the student insulted her as the dumbest teacher in the school. "If I took him to the Discipline Office for his misconduct, our relationship would only get worse. Seriously speaking, <emph>I think students are like my kids, my family members, with whom we would not carry over bad feelings overnight</emph>," the teacher confessed. Later, she defused this crisis in a humorous way, by joking herself as being too dumb to answer questions and asking the class to turn instead to that rude student for help. Her joke set the entire class into laugh and eased the teacher-student tension. Later, the student realised his impulsive misbehaviour, felt sorry, and admitted to other teachers that Teacher 6 was cool and great. Teacher 6 said this story lived in her heart for years.</p> <p>With this story, we can see a creative and aesthetic politics of affective governmentality. Instead of subjecting herself to the possible negative emotions ensuing the student's insulting yell in public, she creatively and courageously authors her ethical self (Foucault, [<reflink idref="bib19" id="ref56">19</reflink>]). Put differently, the family-like care is taken up by Teacher 6 as a redemptive "technology of the self" that orients her conduct of conduct towards repairing her relationship with the student through a humorous and affective way, allowing her to maintain a congruent identification of herself, the student, and the teacher-student ordering.</p> <p>Such family-oriented affective relationship further provides teachers with emotional support and cultural comfort, allowing them to accept, (re)articulate, (re)interpret and develop their professionalism, and to productively respond to pressures and vulnerabilities in their workplace. For example, Teacher 1, after seven years of work, came to realise that the most important thing to him as a teacher was not about transmitting knowledge or successfully sending students to college, but the <emph>relational</emph> bonding with students. To him, such kind of bonding "made every bitterness in his teaching life <emph>rewarding</emph>." Teacher 6, while fully acknowledging the challenging work of a teacher in Hong Kong, let go of her stress and depression whenever she read the thank-you letter from her students and recalled the moments her students treat her as a family member. Such kind of affective support, she said, brought her "happiness amidst bitterness." Teachers 4 and 23 even took family-like teacher-student relation as the most rewarding "life-bonding relation." This redemptive affect technology also accounts for the low turnover rate of teachers in Hong Kong, although teaching is becoming more and more challenging there.</p> <hd id="AN0163409927-8">Entangling neoliberal, Confucian, and affective technologies: teachers are morally divided an...</hd> <p>Borrowing Foucault's governmentality theorisation, this paper investigates how the three kinds of neoliberal, Confucian, and affective technologies work together in making Hong Kong teachers as educational subjects at the crossroads of Confucian tradition and Western(ized) modernity. That is, how the technologies of domination of the others and the technologies of the self possibly encounter and negotiate in governing subjectivities through economic, cognitive, ethical, and affective conduct of conduct.</p> <p>We find that Hong Kong teachers are both morally divided and redeemed in this triple-node grid of governmentality. First, Hong Kong's continuing neoliberalized curriculum reforms instigate a new regime of government with the technologies of performativity and accountability, turning teachers into "service providers" accountable for incessant evaluations from the institutions, students, as well as parents. Such entrepreneurial form of governing challenges teachers' profession identity, intensifies their workload, and transfigures them into a resource to avail of. Second, these neoliberal rationalities accent teachers and students as self-centred and self-regulated individualistic agents, transforming and downgrading a Confucian teacher-student relationship ordered by a humanistic "respect" ethos. That is, Confucian culture highly values teaching and teachers, and such "value" gives its way to a dehumanised and "objective" technology of performativity. Consequently, even though performatively affirmed by parents and schools, Hong Kong teachers feel sad and cold-heartened as they are no longer well respected as in the past and as they expected.</p> <p>Lastly, some teachers, amidst such contested situations, turn to affective support, i.e., a family-like teacher-student relationship, that ends up redeeming them from a negative governing grid. Specifically, Confucian culture orders teacher and student relationship as one between parents and children to the extent that mutual emotional support and respect is highly valued. As Teacher 6 describes, <emph>with family members we would not carry over bad feelings overnight</emph>. This strong ethical identification empowers teachers to claim themselves as somewhat free and congruent subjectivity, redeemed from otherwise morally cornered situations, highly demanding workload, and incessant evaluation mechanisms. In other words, while the disjuncture between caring emotions (say, respect) and neoliberal accountability practices have put Hong Kong teachers in an emotionally precarious position of being pulled apart in different directions as teachers in other societies with Confucian cultural heritage, say, Singapore (Pereira, [<reflink idref="bib40" id="ref57">40</reflink>]), the assertion of family-like relationship between teachers and students equips teachers with a consciousness to rebuild their own subjectivity against the neoliberal grip. Put differently, as Pereira ([<reflink idref="bib40" id="ref58">40</reflink>]) observes, "teachers do not give selfless care to students at the expense of their own wellbeing and is ultimately self-defeating" (p. 499). Instead, they turn over the external domination to the domain of self-identification and self-care.</p> <p>Showcasing Hong Kong as an assemblage of Eastern and Western cultures, our study enriches the Western scholarship on teacher governance, teasing out Confucian familial affect as an affective technology that mediates the contested identification of teachers in neoliberal(ized) educational context. Whilst affective sensibilities are taken as newly emerging governing technologies in the Western scholarship (Shoshana, [<reflink idref="bib43" id="ref59">43</reflink>]), they are <emph>foundational</emph> in Confucian cultural-historical context (see, Zhao, [<reflink idref="bib59" id="ref60">59</reflink>], [<reflink idref="bib60" id="ref61">60</reflink>]). With this recognition, we also realise that Foucault's governmentality framework, while useful in spelling out the above interpellation of the three governing technologies, does not tell us why the Confucian respect for teachers and familiar teacher-student relationship would strike out for Hong Kong teachers to counter the neoliberal governing mechanisms in the first place. A more (w)holistic understanding of Hong Kong teachers' identification needs a historical evocation of the Confucian affective sensibility as a foundational episteme that makes possible, and still immanently conditions, today's teacher-student ordering in Hong Kong region. This historical evocation also urges us to rethink the theoretical-methodological-epistemological complexities and validity in applying Foucault's framework to an Asian context in relation to the de/anti/post-colonial gesture. We move to unpack these two points in the next and last section.</p> <p>The above historical re-evocation of an idealised Confucian affective relationship through the notion <emph>he</emph> probably does not accurately mirror the interviewed teachers' feelings cited above. Nevertheless, as a foundational historical-cultural episteme, it provides an immanent basis that possibly explains why family-like harmonious affective relationship are so powerful a resort that teachers in Hong Kong turn to in countering against the neoliberal governing technologies towards a congruent self-identification. Nevertheless, our study also indicates a possible complicity between some teachers' self-redemption and the institutional governance in the Hong Kong case. To what extent can such self-redemptive affect not be manipulated by the institutions in incessantly increasing teachers' workload, responsibilities, and other de-professionalising practices? In which ways can such affective technologies of the self possibly confront and resist the institutional domination so that teachers can maintain a genuine, not choiceless self-comforting, "congruent" identification in the materialisation of teaching? These questions point towards possible to-do research.</p> <hd id="AN0163409927-9">Epilogue: beyond Foucault's governmentality towards Confucian affect (he/harmonisation)</hd> <p>In this paper, we apply a Northern-Western framework to an Asia context, utilising Foucault's governmentality framework to untangle the three governing technologies that triangulate in making Hong Kong teachers into morally divided-redeemed subjectivities. To what extent is this methodological-theoretical application epistemologically valid? To what extent could such an application reproduce, bypass, or overcome the colonial and hegemonic, albeit still largely normative/normalised, structure of using the Western theories to gauge the non-Western data (see, Zhao et al., [<reflink idref="bib62" id="ref62">62</reflink>]; Zhao and Popkewitz, [<reflink idref="bib61" id="ref63">61</reflink>])?</p> <p>With the rising de/anti/post-colonial debate on Asian vis-à-vis Western social science knowledge production, Takayama ([<reflink idref="bib45" id="ref64">45</reflink>]) argues that Asian scholars usually hold three interrelated yet disparate attitudes: a) to accept it as the "global standard;" b) to reject and disengage with it and c) to "indigenise" it (p. 78). The "accept" and "reject" attitudes epistemologically build upon and reinforce a binary logic, weighing Asian and Western paradigms by a eugenic ordering. While these two attitudes are respectively supported by many native scholars in Mainland China (see, Ge, [<reflink idref="bib23" id="ref65">23</reflink>]; Yang, [<reflink idref="bib50" id="ref66">50</reflink>]), a growing number of scholars are arguing for an indigenisation approach, aiming to constrain the epistemological grip of Western theories on gauging Chinese data. For example, educational scholars claim to construct a Chinese educational theorisation grounded in China's indigenous educational praxis (see, Li, [<reflink idref="bib33" id="ref67">33</reflink>]; Ye, [<reflink idref="bib51" id="ref68">51</reflink>]), re-making Chinese students into adolescents rooted and souled in the Chinese cultural milieu (see, Liu, [<reflink idref="bib35" id="ref69">35</reflink>]). These indigenisation efforts are also intricately bound up with the state's agenda of fulfilling the China/ese Dream by rejuvenating its excellent cultural traditions. Thus, to what extent these national(ist) endeavours counter or reproduce the Western episteme and its colonial/imperial structures begs further investigations (see, Zhao, [<reflink idref="bib61" id="ref70">61</reflink>].</p> <p>The indigenisation approach proffered by the Taiwanese scholar Kuan-Hsing Chen provides a lens to help dig into the above question. In his <emph>Asia as a Method</emph> (Chen, [<reflink idref="bib9" id="ref71">9</reflink>]), Chen proposed "geocolonial historical materialism" as an alternative lens to recalibrating the entanglement of, as well as the disarticulation among, colonisation, imperialisation, modernisation, and the cold-war logic in de/re-making the colonisers' as well as colonised subjects/subjectivities. To Chen, Asian studies need to inter-reference Asian nation states, rather than reference the North-West, in historicising their national(ist) nation building as imperialist gestures that reproduce their former colonisers' hegemonic structure and episteme. Put differently, Chen calls for an ethnographically situated historical investigation of knowledge production in Asian and other non-Northern/Western nation states beyond the Northern/Western parameters, yet not falling into a nativist categorical rejection of Western knowledge.</p> <p>As a scholar who grew up in Mainland China, pursued doctoral studies in the United States, and taught in Hong Kong SAR for a few years, the corresponding author of this paper has also been grappling with the methodological/epistemological issue that comes with applying Western theories in Chinese context. Following Chakrabarty's ([<reflink idref="bib8" id="ref72">8</reflink>]) argument, she takes Western concepts and frameworks as being indispensable in rendering non-Western sensibilities intelligible, and yet inadequate in rendering them as they are, in/to the English wor(l)d. Strategically, she has been using Western theories as a methodological/analytical orientation, not a normative epistemological gauge, for interpreting the Asian/Chinese data. For example, elsewhere, she borrowed Foucault's governmentality framework to investigate the ways Mainland Chinese teachers are morally divided between merit-based accountability/monetary system and teachers' moral scruples (<emph>liangxin</emph>) (Zhao, [<reflink idref="bib56" id="ref73">56</reflink>], [<reflink idref="bib58" id="ref74">58</reflink>]). She also examined into Chinese students' kneeling-bowing ritual events (to show respect and gratitude for their parents and teachers) to topple down the naturalised power hierarchy towards an affective, hardly expressible, belonging-together, flattening Foucault's governmentality logic (Zhao, [<reflink idref="bib56" id="ref75">56</reflink>], [<reflink idref="bib57" id="ref76">57</reflink>]).</p> <p>In this paper, we would like to foreground this <emph>affective</emph> dimension, expressed, say, as students' respect for teachers and family-like teacher-student relationship, as a foundational Confucian episteme, or an "originating basis" (<emph>muti</emph>) (Mizoguchi, [<reflink idref="bib37" id="ref77">37</reflink>]; cited in Chen, [<reflink idref="bib9" id="ref78">9</reflink>], p. 248), that immanently grounds today's teaching and learning in Hong Kong and other regions with Confucian cultural heritage. To better articulate this <emph>affective</emph> dimension, we evoke a Confucian historical-cultural thesis of <emph>he</emph> (roughly put as <emph>affective harmonisation</emph>) to exemplify a family relation and a family-like teacher-student relationship. The Chinese saying goes, a <emph>family prospers in every aspect if the family members can live in harmonious relationships</emph> (<emph>jiahe wanshi xing</emph>). Living in relationships is foregrounded as ancient Chinese wisdom treats a person, as Ames ([<reflink idref="bib1" id="ref79">1</reflink>]) argues, not as an autonomous and rational individual in a modern Western sense, but as a person always assuming varied relational roles. Confucian learning is to learn to become a relational person who can play different roles optimally in varied contexts. Henceforth, while Foucault's ([<reflink idref="bib22" id="ref80">22</reflink>]) argues that in the Western history of thought, a person struggles between knowing self and caring of self with the former overriding the latter, knowing and caring of self are hardly separable in the ancient Chinese thought.</p> <p>Furthermore, this <emph>affective harmonious relationship</emph> is an idealised ordering between teachers and students in the originary Confucius' thought (Zhao, [<reflink idref="bib59" id="ref81">59</reflink>], [<reflink idref="bib60" id="ref82">60</reflink>]), though canonised Confucianism often symbolises a hierarchical power relationship. Confucius himself envisioned teaching and learning along a Yijing hexagram image of "wind blowing over the earth" to the extent that sagely teachers/kings model and students/subjects imitate and follow. The hexagram, which depicts a scenario where a king is performing a high-ranking ritual with his subjects observing, has nothing to do with teaching and learning. Nevertheless, the Chinese character for "wind" contains an inherent sense of "transforming." Confucius leverages upon this sense, adds some commentary to the original hexagram statement, and envisions an (idealised) affective harmonising movement between teaching/teachers and learning/learners along an image of "wind blowing over the earth." That is, teaching is transformative, but this transformative power doesn't lie with the sagely king as a king. Rather, read through the hexagram image, the king is contingently situated in a right position such that he can observe, follow, attune to, and gets transformed by, the cosmic <emph>dao</emph> movement. In teaching, the sagely king imitates and relays-imparts what he learns from and with the <emph>dao</emph> movement to his subjects, optimising in an affective harmonious teacher-student relationship that brackets a structural power-based domination and submission (Zhao, [<reflink idref="bib56" id="ref83">56</reflink>], [<reflink idref="bib57" id="ref84">57</reflink>]).</p> <hd id="AN0163409927-10">Disclosure statement</hd> <p>No potential conflict of interest was reported by the authors.</p> <ref id="AN0163409927-11"> <title> Footnotes </title> <blist> <bibl id="bib1" idref="ref79" type="bt">1</bibl> <bibtext> Authors equally contributed for the this paper.</bibtext> </blist> </ref> <ref id="AN0163409927-12"> <title> References </title> <blist> <bibtext> Ames, R. T. (2011). Confucian role ethics: A vocabulary. The Chinese University Press.</bibtext> </blist> <blist> <bibl id="bib2" idref="ref17" type="bt">2</bibl> <bibtext> Ashworth, M. (2017). 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Discourse: Studies in the Cultural Politics of Education, 43 (3), 335 – 346. https://doi.org/10.1080/01596306.2022.2041327</bibtext> </blist> <blist> <bibtext> Zhao, W., Popkewitz, T., & Tero, A. (Eds.). (2022). Epistemic colonialism and the transfer of curriculum knowledge across borders: Applying a historical lens to contest unilateral logics. Routledge.</bibtext> </blist> </ref> <aug> <p>By Min Lin and Weili Zhao</p> <p>Reported by Author; Author</p> <p></p> <p>Min Lin , PhD recently obtained from the Chinese University of Hong Kong, is interested in unpacking competency-based curriculum reforms in China and beyond from a postmodern perspective.</p> <p>Weili Zhao ,PhD obtained from the University of Wisconsin-Madison, has been interested in problematizing possible onto-epistemological flashpoints in transnational educational knowledge transfer and (re)production.</p> </aug> <nolink nlid="nl1" bibid="bib27" firstref="ref2"></nolink> <nolink nlid="nl2" bibid="bib38" firstref="ref3"></nolink> <nolink nlid="nl3" bibid="bib41" firstref="ref4"></nolink> <nolink nlid="nl4" bibid="bib24" firstref="ref6"></nolink> <nolink nlid="nl5" bibid="bib25" firstref="ref7"></nolink> <nolink nlid="nl6" bibid="bib34" firstref="ref8"></nolink> <nolink nlid="nl7" bibid="bib46" firstref="ref9"></nolink> <nolink nlid="nl8" bibid="bib10" firstref="ref10"></nolink> <nolink nlid="nl9" bibid="bib53" firstref="ref11"></nolink> <nolink nlid="nl10" bibid="bib56" firstref="ref12"></nolink> <nolink nlid="nl11" bibid="bib57" firstref="ref13"></nolink> <nolink nlid="nl12" bibid="bib43" firstref="ref14"></nolink> <nolink nlid="nl13" bibid="bib39" firstref="ref16"></nolink> <nolink nlid="nl14" bibid="bib28" firstref="ref19"></nolink> <nolink nlid="nl15" bibid="bib32" firstref="ref20"></nolink> <nolink nlid="nl16" bibid="bib44" firstref="ref21"></nolink> <nolink nlid="nl17" bibid="bib49" firstref="ref22"></nolink> <nolink nlid="nl18" bibid="bib15" firstref="ref23"></nolink> <nolink nlid="nl19" bibid="bib18" firstref="ref24"></nolink> <nolink nlid="nl20" bibid="bib11" firstref="ref25"></nolink> <nolink nlid="nl21" bibid="bib20" firstref="ref27"></nolink> <nolink nlid="nl22" bibid="bib22" firstref="ref30"></nolink> <nolink nlid="nl23" bibid="bib26" firstref="ref31"></nolink> <nolink nlid="nl24" bibid="bib21" firstref="ref32"></nolink> <nolink nlid="nl25" bibid="bib36" firstref="ref34"></nolink> <nolink nlid="nl26" bibid="bib30" firstref="ref35"></nolink> <nolink nlid="nl27" bibid="bib31" firstref="ref36"></nolink> <nolink nlid="nl28" bibid="bib48" firstref="ref37"></nolink> <nolink nlid="nl29" bibid="bib47" firstref="ref38"></nolink> <nolink nlid="nl30" bibid="bib14" firstref="ref39"></nolink> <nolink nlid="nl31" bibid="bib16" firstref="ref40"></nolink> <nolink nlid="nl32" bibid="bib13" firstref="ref42"></nolink> <nolink nlid="nl33" bibid="bib17" firstref="ref43"></nolink> <nolink nlid="nl34" bibid="bib12" firstref="ref44"></nolink> <nolink nlid="nl35" bibid="bib52" firstref="ref46"></nolink> <nolink nlid="nl36" bibid="bib29" firstref="ref47"></nolink> <nolink nlid="nl37" bibid="bib42" firstref="ref48"></nolink> <nolink nlid="nl38" bibid="bib59" firstref="ref49"></nolink> <nolink nlid="nl39" bibid="bib54" firstref="ref52"></nolink> <nolink nlid="nl40" bibid="bib55" firstref="ref53"></nolink> <nolink nlid="nl41" bibid="bib19" firstref="ref56"></nolink> <nolink nlid="nl42" bibid="bib40" firstref="ref57"></nolink> <nolink nlid="nl43" bibid="bib60" firstref="ref61"></nolink> <nolink nlid="nl44" bibid="bib62" firstref="ref62"></nolink> <nolink nlid="nl45" bibid="bib61" firstref="ref63"></nolink> <nolink nlid="nl46" bibid="bib45" firstref="ref64"></nolink> <nolink nlid="nl47" bibid="bib23" firstref="ref65"></nolink> <nolink nlid="nl48" bibid="bib50" firstref="ref66"></nolink> <nolink nlid="nl49" bibid="bib33" firstref="ref67"></nolink> <nolink nlid="nl50" bibid="bib51" firstref="ref68"></nolink> <nolink nlid="nl51" bibid="bib35" firstref="ref69"></nolink> <nolink nlid="nl52" bibid="bib58" firstref="ref74"></nolink> <nolink nlid="nl53" bibid="bib37" firstref="ref77"></nolink>
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Items – Name: Title
  Label: Title
  Group: Ti
  Data: Untangling the Making and Governing of Hong Kong Teachers through Neoliberal, Confucian, and Affective Technologies: With and beyond Foucault
– Name: Language
  Label: Language
  Group: Lang
  Data: English
– Name: Author
  Label: Authors
  Group: Au
  Data: <searchLink fieldCode="AR" term="%22Lin%2C+Min%22">Lin, Min</searchLink><br /><searchLink fieldCode="AR" term="%22Zhao%2C+Weili%22">Zhao, Weili</searchLink>
– Name: TitleSource
  Label: Source
  Group: Src
  Data: <searchLink fieldCode="SO" term="%22Asia-Pacific+Journal+of+Teacher+Education%22"><i>Asia-Pacific Journal of Teacher Education</i></searchLink>. 2023 51(2):147-161.
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  Label: Availability
  Group: Avail
  Data: Taylor & Francis. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals
– Name: PeerReviewed
  Label: Peer Reviewed
  Group: SrcInfo
  Data: Y
– Name: Pages
  Label: Page Count
  Group: Src
  Data: 15
– Name: DatePubCY
  Label: Publication Date
  Group: Date
  Data: 2023
– Name: TypeDocument
  Label: Document Type
  Group: TypDoc
  Data: Journal Articles<br />Reports - Research
– Name: Subject
  Label: Descriptors
  Group: Su
  Data: <searchLink fieldCode="DE" term="%22Foreign+Countries%22">Foreign Countries</searchLink><br /><searchLink fieldCode="DE" term="%22Teachers%22">Teachers</searchLink><br /><searchLink fieldCode="DE" term="%22Neoliberalism%22">Neoliberalism</searchLink><br /><searchLink fieldCode="DE" term="%22Confucianism%22">Confucianism</searchLink><br /><searchLink fieldCode="DE" term="%22Psychological+Patterns%22">Psychological Patterns</searchLink><br /><searchLink fieldCode="DE" term="%22Governance%22">Governance</searchLink><br /><searchLink fieldCode="DE" term="%22Technology+Uses+in+Education%22">Technology Uses in Education</searchLink><br /><searchLink fieldCode="DE" term="%22Teacher+Student+Relationship%22">Teacher Student Relationship</searchLink><br /><searchLink fieldCode="DE" term="%22Career+Choice%22">Career Choice</searchLink><br /><searchLink fieldCode="DE" term="%22Parent+Teacher+Cooperation%22">Parent Teacher Cooperation</searchLink>
– Name: Subject
  Label: Geographic Terms
  Group: Su
  Data: <searchLink fieldCode="DE" term="%22Hong+Kong%22">Hong Kong</searchLink>
– Name: DOI
  Label: DOI
  Group: ID
  Data: 10.1080/1359866X.2023.2174074
– Name: ISSN
  Label: ISSN
  Group: ISSN
  Data: 1359-866X<br />1469-2945
– Name: Abstract
  Label: Abstract
  Group: Ab
  Data: This paper investigates the making and governing of Hong Kong teachers along and beyond a Foucauldian governmentality lens, untangling how the three technologies along neoliberalism, Confucian thesis, and affective dimensions play with and against one another in conducting the conduct of teachers. Through a discourse analysis of 27 local teachers' interview texts, we find Hong Kong teachers are both morally divided and redeemed as an effect of the entangled governing dynamics. First, the neoliberalized technologies of performativity and accountability are turning teachers into "service providers" accountable for incessant evaluations from the institutions, students, and parents. Second, such neoliberal rationalities collide with a Confucian respect for teachers to the extent that teachers feel not-respected, sad, and disappointed. Last, some teachers, amidst such contested situations, turn to affective support, i.e., a family-like teacher-student relationship, that ends up redeeming them from a negative governing grid towards maintaining a congruent self-identification. With this finding, this paper further explicates Confucian affective teacher-student relationship as a foundational historical-cultural episteme that largely conditions today's teaching and learning in Confucian context. This recognition enables us to re-ponder the theoretical-methodological-epistemological complexities in applying Foucault's framework to an Asian context along a (de/anti/post)-colonial gesture.
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– Name: DateEntry
  Label: Entry Date
  Group: Date
  Data: 2023
– Name: AN
  Label: Accession Number
  Group: ID
  Data: EJ1385594
PLink https://search.ebscohost.com/login.aspx?direct=true&site=eds-live&db=eric&AN=EJ1385594
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  BibEntity:
    Identifiers:
      – Type: doi
        Value: 10.1080/1359866X.2023.2174074
    Languages:
      – Text: English
    PhysicalDescription:
      Pagination:
        PageCount: 15
        StartPage: 147
    Subjects:
      – SubjectFull: Foreign Countries
        Type: general
      – SubjectFull: Teachers
        Type: general
      – SubjectFull: Neoliberalism
        Type: general
      – SubjectFull: Confucianism
        Type: general
      – SubjectFull: Psychological Patterns
        Type: general
      – SubjectFull: Governance
        Type: general
      – SubjectFull: Technology Uses in Education
        Type: general
      – SubjectFull: Teacher Student Relationship
        Type: general
      – SubjectFull: Career Choice
        Type: general
      – SubjectFull: Parent Teacher Cooperation
        Type: general
      – SubjectFull: Hong Kong
        Type: general
    Titles:
      – TitleFull: Untangling the Making and Governing of Hong Kong Teachers through Neoliberal, Confucian, and Affective Technologies: With and beyond Foucault
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            NameFull: Lin, Min
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            NameFull: Zhao, Weili
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            – D: 01
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              Type: published
              Y: 2023
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            – Type: issn-print
              Value: 1359-866X
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              Value: 51
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            – TitleFull: Asia-Pacific Journal of Teacher Education
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