This PhD thesis investigates the influence of learning and teaching Mandarin as a

foreign language on developing intercultural citizenship among university students and

teachers in Pakistan. Notably, while extensive research has been conducted on English learning

and teaching in relation to intercultural citizenship, studies on other foreign languages,

particularly Mandarin, remain scarce (Jin, 2017). Addressing this gap, this research examines

the intersection of foreign language initiatives, intercultural citizenship, in an Islamic society

within the broader context of internationalisation of higher education. Framed by theories of

internationalisation and mainly by Byram's intercultural citizenship framework, this study

employs a qualitative research methodology, that showcases three studies i.e., Study 1 sets the

scene through a critical discourse analysis of documents related to Mandarin learning

programmes in Pakistan, including online news articles and politicians’ speeches about

introducing Mandarin in higher education through Confucius Institutes. This analysis sets the

contextual background for the primary focus of this research, i.e., Study 2 and Study 3 on

assessing the extent to which intercultural citizenship can be developed through engaging in

Mandarin learning and teaching. Empirical data were collected through focus group

discussions with 52 university students for Study 2 and semi-structured interviews with 7

Pakistani Mandarin teachers from universities for Study 3, in the provinces of Sindh and

Punjab. Despite intercultural citizenship not being an explicit CPEC goal, the findings reveal

three key contributions. Firstly, findings highlight how Mandarin teaching and learning in the

absence of ICit as an explicit aim, derived from the economic policy known as the China

Pakistan Economic Corridor (CPEC), potentially fosters intercultural citizenship. Secondly,

the study shows how Mandarin teaching and learning in an Islamic society can inform a

contextualised and situated model of intercultural citizenship. It demonstrates the need to

contextualise the ‘intercultural knowledge’ aspect of intercultural citizenship framework, to

specifically address ‘inter-religiocultural knowledge’, particularly in societies rooted in

theology. Thirdly, the study brings to light a non-English and non-Western -centric approach

to intercultural citizenship that is essential for higher education. These insights are essential for

policymakers, educators, and researchers aiming to foster intercultural citizenship through

Mandarin or other foreign languages apart from English, especially in Islamic and theological

countries.