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This chapter explores Quality of Work Life (QWL) in Macau. We investigate the meanings and importance of QWL and its implications in terms of happiness and business performance. Although QWL is central to people’s lives, research on this topic is still in its infancy in Macau. Our interviews revealed three salient themes of QWL: Work context, the perceived benefits and demands of the job; Organization, mainly work environment and factors within the organizational context mediating QWL; and the implications of QWL on overall living and happiness.

Digital Factory (DF) planning is the key of intelligent factory construction, where intelligent production technologies of big data analysis, cloud computing, blockchain, Internet of Things, artificial intelligence, 5G, Time Sensitive Network (TSN), Digital Twin (DT), additive manufacturing are included. By applying the modern techniques, DF performs great advantages on the aspects of product lifecycle management, enterprise resource planning, operation management, supply chain management, real-time database construction, advanced process control, as well as the new technologies of distributed control system and fieldbus control system. This article delivers a review of key issues of DF top-level design and planning from the aspects of networking, precision, automation and digitalization. Solutions are explored based on 5G, TSN and DT advanced technologies, literately and practically. Additionally, the article describes the method and application of efficient big data comprehensive solution. Therefore, this study contributes valuable decision-making support for DF applications.

This chapter describes how intellectual capital comprising human capital, structural capital, and relational capital are being created for school development and quality assurance in Macau. Macau has aimed to catch up with the global education reform by subsidising majorities of the non-tertiary sectors and promulgating Decree Laws regarding education policies and development. Despite the significance of the intangible assets of the intellectual capital, the chapter also attempts to analyse the issues and challenges towards the management of intellectual capital emerging simultaneously in the transition process in the educational context of Macau. It suggests capitalising on the accumulated school knowledge for school effectiveness. This chapter depicts the chronological development of Macau's education reform by analysing how Macau has attempted to emancipate its education institutions from the period of quasi-closed system to that of the open system by creating different types of intellectual capital in school. It discusses the emerging issues and challenges simultaneously in the transition process of educational development in Macau, namely before and after returning its sovereignty to the Chinese government.

Medical classification is affected by many factors, and the traditional medical classification is usually restricted by factors such as too long text, numerous categories and so on. In order to solve these problems, this paper uses word vector and word vector to mine the text deeply, considering the problem of scattered key features of medical text, introducing long-term and short-term memory network to effectively retain the features of historical information in long text sequence, and using the structure of CNN to extract local features of text, through attention mechanism to obtain key features, considering the problems of many diseases, by using hierarchical classification. To stratify the disease. Combined with the above ideas, a deep DLCF model suitable for long text and multi-classification is designed. This model has obvious advantages in CMDD and other datasets. Compared with the baseline models, this model is superior to the baseline model in accuracy, recall and other indicators.

Traditional text classification models have some drawbacks, such as the inability of the model to focus on important parts of the text contextual information in text processing. To solve this problem, we fuse the long and short-term memory network BiGRU with a convolutional neural network to receive text sequence input to reduce the dimensionality of the input sequence and to reduce the loss of text features based on the length and context dependency of the input text sequence. Considering the extraction of important features of the text, we choose the long and short-term memory network BiLSTM to capture the main features of the text and thus reduce the loss of features. Finally, we propose a BiGRU-CNN-BiLSTM model (DCRC model) based on CNN, GRU and LSTM, which is trained and validated on the THUCNews and Toutiao News datasets. The model outperformed the traditional model in terms of accuracy, recall and F1 score after experimental comparison.

Chapter 7 Henrietta Hall Shuck Engendering Faith, Education, and Culture in Nineteenth-Century Macao Isabel Morais Introduction Henrietta Hall Shuck (1817–1844) is famous for being the first American female missionary in China. Despite her short period of residence in Macao in the early nineteenth century, her multiple experiences in the Portuguese colony are invaluable. Her pronouncements in her journal entries, correspondences and other writings make clear her perceptions of Christian interaction with the Chinese people. Her writings combine strong religious beliefs with an equally powerful commitment to promote gender equality through education . Excerpts from her journal openly address female child slavery, the mui tsai system (little girls sold as household servants and for prostitution), gender-based class hierarchies, and the exploitation of women and children. Henrietta helped establish the first Chinese girls’ school in Macao and promoted other important factors through her writing such as the “Camões’s Garden and Grotto” and her discussion of The Lusiad. Had Henrietta Hall not come to China, I might not be here today.1 The first four decades of the nineteenth century were critical years in the Pearl River Delta and Macao. Many examples show Chinese tightening political control over Macao and increased opposition to British incursions.2 In Portugal, several reforms aimed at reinforcing state control of the administrative, political, military, and economic colonial organizations were implemented and extended to Macao.3 In 1835, the governor of Macao ordered that Portuguese who were born in Macao or who had lived in Macao for a long time, be 106 Isabel Morais restricted to municipal affairs only and thereby reducing the political autonomy of the local elites.4 Meanwhile, other important legislation was also extended to Macao. A law passed in 1834 called for the dissolution of all religious orders and congregations, and the abolition of slavery in every Portuguese territory in 1836. These initiatives weakened the Catholic Church’s role in the education system since all schools for both Portuguese and Asian converts in Macao were church-affiliated under the Portuguese Padroado (Patronage) system in Asia.5 At the same time, the United States’ maritime expansion and foreign policy in Asia started to assume a more assertive role, promoting American social, political, and liberal ideas. In 1803, the governor of Macao prohibited the consul of the United States from spending the winter in Macao, forcing him to go to Canton.6 Driven by profits from trade, Americans were nonetheless encouraged to continue going to China, and despite restrictions in Macao, they used the city as a base for not only commerce but the promotion of religion as well. This was done despite the opposition of the British East India Company to missionary activity, the Chinese government’s prohibitions of publicly propagating religion and the local Catholic elite’s aversions to non-Catholics in the Portuguese colony.7 According to Reverend John Lewis Shuck, Henrietta’s husband, the Protestant missionaries in Macao were “strictly prohibited by the civil authority any public efforts for the diffusion of the gospel” being limited to personal conversations only.8 The persecution against Protestants in Portugal might have contributed to the intolerance among Roman Catholics in Macao. It is worth mentioning that between 1843 and 1846 around one thousand Jews fled from Portugal to the United States and West Indies (British island of Trinidad). In 1846 more than four hundred Jewish people fled from the Portuguese archipelago of Madeira to Jacksonville and Springfield, in the state of Illinois.9 On the other hand, the immigration of Catholics into the United States, resulted in the so-called “nativist” movement in the 1840s, and the rise of the anti-immigrant Know-Nothing Party of the 1850s.10 For many years Protestant missionaries in China were restricted to Guangzhou (Canton) and Macao. They concentrated on distributing literature among members of the foreign and Chinese merchant class, which gained a few converts. And they laid the foundations for more humanitarian efforts of advancing education in China among the lower classes and providing medical services to the needy. This situation would change after the Opium Wars led to Henrietta Hall Shuck 107 the imposition of treaties, and compelled the Chinese government to allow evangelization and freedom to convert Chinese to Christianity. In the 1830s, North American and British missionaries established bases in Macao to advance their evangelical operations. Amidst the restrictions and constraints of the diplomacy of the Canton system (ca. 1700–1842), which included a ban on foreign women entering China...

In his most quoted study Imagined Communities, Benedict Anderson argues that the invention of the printing press and the rise of print media contributed to a textual representation of the concept of the nation and nationalism. He states that ‘popular’ print culture was also crucial in its contribution to a global exchange that would have reinforced the idea of an ‘imagined community’.1 Anderson further explains that before the eighteenth century, the concept of nation was extensive, as Latin was the language of a broad, vast, imagined community called ‘Christendom’, but as there were changes in the religious communities, such a concept began to be replaced by French and English as vernacular languages of administrative centralization.2 Thus, print capitalism allied to the book market supported by the improvement of communications and the emergence of new and diverse forms of national languages, originated the creation of clusters of small creole ‘imagined political communities’ that were eager to promote new forms of national and cultural consciousness, aimed at widespread literacy through liens of kinship, ethnicity, fraternity, and power loyalties.3 This chapter posits that Anderson's arguments regarding creole nationalism in the new world, fit the particular case of the emergence of the printing, publishing and book-selling culture among a Euro-creole bourgeoisie from Macao with solid kinship, ethnic, commercial and social connections in Hong Kong, Canton, Shanghai and other littoral spaces in the treaty ports in East Asia, and takes these developments as a necessary point of departure. I argue that they used the widespread nature of print media to empower themselves and other community members with the progressive eighteenth-century Enlightenment ideas on rational scientific knowledge. They embraced atheism and anti-clericalism as important elements of enlightenment, thus promoting scientific culture, constitutional monarchy or republican forms of government, social mobility for ethnic minorities, and religious and intellectual tolerance that to a certain extent challenged the Catholic Church and conservative circles.

Vários “pequenos” portugueses fizeram sentir a sua presença na “imensa Asia”, uns quase como reis, alguns como escravos, o maior número simplesmente como portugueses capazes de amar mulheres orientais e ser por elas amados. Capazes de fecundar mulheres de cor e fazer sair dos seus ventres portugueses também de cor.(Several “small” Portuguese made felt their presence in the “enormous Asia”, some as almost kings, others as slaves, the great majority just as Portuguese [who were] able to love oriental women and be loved by them. [They were] able to inseminate women of colour and to make their wombs produce other Portuguese also of colour.)Gilberto Freyre, Aventura e RotinaDespite the dynamics of globalization and rapid economic and political development, it is still noticeable nowadays that several Portuguese creolized communities in postcolonial societies have resisted cultural homogenization, particularly those scattered throughout the detached, peripheral regions of East and Southeast Asia that were under the Estado da Índia's sovereignty and influence (Goa, Daman, Diu, Sri Lanka, Malacca, Macao and Timor) and that the Portuguese created alongside the local political authorities (Indonesia and today's Singapore).By the beginning of the seventeenth century, the official population in the colonies of several territories in Asia that proudly claimed Portuguese ancestry had reached nearly one-and-a-half million individuals, as a legacy of colonial (dis)encounters. Centuries later, the Portuguese descendants of this “shadow empire” forged through trading, matrimonial alliances and cultural networks — notwithstanding a pragmatic adaptation to times of unprecedented political, economic and cultural upheaval — persist in a quest for identity and cultural reaffirmation of “Portuguese” cultural differentiation, which continues to be faithfully perpetuated and transmitted, centuries after the earlier Portuguese contacts ceased. These communities show distinctive aspects of what could be called a certain “Luso-Eurasianness”, exhibited in oral literature, religious practices, family surnames, ceremonies, cuisine, public structures, ways of speaking and, above all, in identity-making religious and cultural reinterpretation of lived and shared commonalities.This study argues that, even if relatively scant attention has been paid to the literary production of the communities considered here, in particular in Anglophone postcolonial studies, they have influenced and continue to exercise seminal influence on most postcolonial imaginaries, either in their respective societies or in the contemporary fiction of the Luso diaspora.

Environmental education (EE) has long been practiced worldwide, while Nature-based solutions (NBS) is a relatively new concept. This chapter aims to provide an overview of the EE and NBS practices in East Asia and evaluate how these two valuable applications can be used concurrently. East Asia has a well developed environmental education (EE) programs and activities, both in formal and informal education. These ranges from developing green schools and campuses to establishing policies and acts. While EE has been actively practiced for decades in the region, the adoption of NBS to address environmental and societal challenges is limited. The educational benefits and opportunities from NBS are also lacking. Although there are some projects that can be classified as NBS, like the use of wetlands for wastewater treatment, they are not clearly categorized as one. These projects are also not integrated into environmental education programs. Considering this, the region should develop innovative environmental education programs for schools, universities and communities, that integrate NBS projects. Integrating the two together will boost the effectiveness of environmental education in raising environmental awareness and changing the environmental attitude and behavior of people, which will also help address societal issues.