This book, as Weili Zhao's doctoral dissertation, recounts her research journey from noticing a Chinese school's motto written in three categories: school wind, teaching wind, and learning wind. Wondering what "wind education" was, Zhao had, in Jacques Derrida's phrasing, an "aporia" experience, which she describes as one does not know where to go when stuck at a juncture (p. 1). Being aware of the limitations of modern grammar and the developmental comparative paradigm in cross-cultural studies, Zhao decided to apply an archaeological-historical mode of inquiry and an ontological language-discourse perspective to trace the etymological meaning and diachronic development of the character "風"/"wind" in its original texts and tones. Building on this understanding, the goal of this book is to, on an onto-epistemological level and a cross-cultural landscape, "discover on what basis knowledge and styles of reasoning about China's education and curriculum become possible, and within what space of order are they constructed" (p. xx) as a way to address the epistemicide issue in Chinese curriculum knowledge (Paraskeva, 2016).Chapter 1 starts with discussing the definition of "Epistemicide", denotating the suppression and elimination of the existence of other forms of knowledges in the Global South and developing countries by the prevalent "West-Eurocentric Anglophone discourses and practices" (p. 26). Zhao contends that this started in China in the mid-19th century and continues even now to influence Chinese education and curriculum knowledge. For instance, many scholars and educators have called into question a recent Chinese curriculum reform which aims to develop Chinese students' "hexin suyang" (核心素养), officially translated to "key competency" (Luo & Chan, 2023). According to Zhao, it is a "signifier-signified mode of reasoning" (a form of epistemicide) that we fail to inquire about the semantic meaning of "suyang" in its history but fill it up with a set of competencies (p. 38). To address this issue in Chinese education and curriculum knowledge, Zhao adopted de Sousa Santos' (2007) and Paraskeva's (2016) decolonial frameworks about exploring