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"Many of the millions of workers streaming in from rural China to jobs at urban factories soon find themselves in new kinds of poverty and oppression. Yet, their individual experiences are far more nuanced than popular narratives might suggest. Rural Origins, City Lives probes long-held assumptions about migrant workers in China. Drawing on fieldwork in Nanjing, Roberta Zavoretti argues that many rural-born urban-dwellers are--contrary to state policy and media portrayals--heterogeneous in their employment, lifestyle, and aspirations. Working and living in the cities, rural-born workers change China's urban landscape, becoming part of an increasingly diversified and stratified society. Zavoretti finds that, over thirty years after the Open Door Reform, class formation, not residence status, is key to understanding inequality in contemporary China."--Provided by publisher.
Social classes --- Rural-urban migration --- Migrant labor --- S11/0470 --- S11/0534 --- S11/1080 --- Labor, Migrant --- Migrant workers --- Migrants (Migrant labor) --- Migratory workers --- Transient labor --- Employees --- Casual labor --- Cities and towns, Movement to --- Country-city migration --- Migration, Rural-urban --- Rural exodus --- Migration, Internal --- Rural-urban relations --- Urbanization --- Social aspects --- China: Social sciences--Cities: since 1949 --- China: Social sciences--Class studies --- China: Social sciences--Migration inside China --- China --- Social conditions --- Chine --- China. --- Conditions sociales. --- Conditions sociales --- Migrant labor.
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Les sociétés traditionnelles connaissent-elles l’amour ? Le débat demeure toujours ouvert entre la position de certains courants en sciences humaines (sociologie, anthropologie…) pour qui seul l’Occident connaîtrait l’amour, et celle défendue par les littéraires et les psychologues, qui soutiennent le contraire. Entre ces deux tendances, cet ouvrage rend compte des multiples compromis opérés par différentes sociétés d’Asie (Chine, Corée, Japon, Népal, Inde) et de l’Océan Indien (Madagascar) pour naviguer entre des expressions individuelles de l’amour, s’inspirant des pratiques occidentales, et les normes sociales qui les contrôlent fortement. Les enquêtes ethnographiques menées sur les pratiques en vigueur de nos jours montrent comment ces compromis s’expriment toujours dans des « institutions de l’amour » menant la plupart du temps au mariage. Ces institutions se manifestent dans trois domaines : le choix du conjoint, l'expression des sentiments amoureux et les rites de mariage. Si les individus de ces sociétés font maintenant de « l’amour romantique » une de leurs valeurs, il n’en reste pas moins qu'ils doivent l'accorder aux traditions familiales. Dans cette composition, le sentiment amoureux, loin d’être une élaboration individuelle, est socialement construit et participe de l’ordre social. Do traditional societies know love? The debate is still open between certain currents in the social sciences (sociology, anthropology) which hold that only the West knows what love is, and the position defended by literature and psychology that takes an opposite viewpoint. Between these two tendencies, this work presents the multiple compromises adopted by several Asian (China, Korea, Japan, Nepal and India) and Indian Ocean (Madagascar) societies to navigate through individual expressions of love inspired by occidental practice, and the social norms that exert such profound control over them. Ethnographic research into todays’ practices show how these compromises emerge…
Anthropology --- amour --- mariage --- institutions
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