Many universities and colleges in Asia have their origin as 19th century C.E. Christian colonial exports. While the agenda of these institutions may have included the positive motivation of supporting the ongoing development of each particular East Asian society, also involved was the export of Western culture. What this volume helps us to understand is the historical context of those East Asian societies who were on the receiving end of this colonialism as well as their response to this new cultural influx.

For instance, focusing on China as a specific example, most Christian schools and colleges were begun there with a “missionizing” intent by their sponsoring churches. These were everything from the Church Missionary Society (CMS) to the Presbyterian Church, and even Baptist conventions. They all saw China as an opportune field for mission and evangelism. But what actually occurred was different. Christian instruction, even when compulsory, was not welcomed. Rather there was a transposition of expectations. Christian attentiveness to value of the person and community (which was well received) evolved into a broad study and appreciation of Chinese culture. A new development of Chinese studies evolved out of this beginning, possibly thought of as a Christian inculturation into Chinese society initially, but then becoming a field in its own right. Christian missions also brought “modernity,” and this meant that, in the eyes of some, “being Christian” and “being modern” were much the same thing. In the early 20th century many Christian universities and colleges were sites for such explorations into modernity, only to be abruptly ended with the events of Korea in the 1950s and the leadership of Mao in the 1960s. All of this multiple influence of science, Western philosophy, and Christian thought was challenged and scrutinized. But the momentum of these forces was held in abeyance.

Following the chane in leadership in China in the late 20th century, Western cultural influences surfaced again. However, the Chinese reception and response this time was quite different. While incorporating much of the technology of Western science and engineering, the culture did not immediately become entrepreneurial. Such is illustrated by many of the colleges and universities which were founded in the early 20th century that are now functioning in the 21st century. They certainly intend to equip their students with necessary mathematics, science, and technology. Nevertheless, they also attempt to imprint a basic character of social and personal responsibility which is an echo of the Christian values proposed over a hundred years before in the mission schools. This phenomenon took place in more or less similar fashion in the other East Asian nations of Japan and Korea.

This collection of essays strongly suggests that East Asian universities are attempting in the 21st century to integrate character-building within an academic curriculum. They are looking for ways of influencing the character of the next generation of sophisticated entrepreneurs and designers so that they will see their role in building up the society of the next generation. This is a holistic vision but one which is uniquely Eastern.

The sub-title of this volume is “A Glocalization View of Christian Higher Education in East Asia’--that (mis)spelling is intentional-emphasizing the interaction between “global” and “local”. The point is that Western Christian education did interact with local and cultural concerns when it came to Asia and, through the ensuing interaction, developed new characteristics which reflected local Asian characteristics and concerns. The value of this volume is that it gives the detail and background of that incursion of Western higher education into societies and cultures of the East. For instance, many of the essay contributions usefully show how these origins became transposed into affirmations of Chinese culture and society, which helps one to understand how in current Chinese political thought, Christianity and Modernism are not deprecated but welcomed. Nevertheless, these initiatives can be transposed into initiatives for East Asian people and continental Asian society. If that is the “incarnational” meaning of Christianity, then it is welcome.

For the typical “westerner” about to enter an experience of higher education in “The East,” this book could not be more helpful. It will be available at the CUAC conference in Hong Kong.