Drawing on a wide range of anthropological case studies, this book focuses on ordinary ethics in contemporary China. The book examines the kinds of moral and ethical issues that emerge (sometimes almost unnoticed) in the flow of everyday life in Chinese communities. How are schoolchildren judged to be good or bad by their teachers and their peers - and how should a 'bad' student be dealt with? What exactly do children owe their parents, and how should this debt be repaid? Is it morally acceptable to be jealous if one's neighbours suddenly become rich? Should the wrongs of the past be forgotten, e.g. in the interests of communal harmony, or should they be dealt with now? In the case of China, such questions have obviously been shaped by the historical contexts against which they have been posed, and by the weight of various Chinese traditions. But this book approaches them on a human scale. More specifically, it approaches them from an anthropological perspective, based on participation in the flow of everyday life during ethnographic fieldwork in Chinese communities.

Based on extensive ethnographic fieldwork in Chinese communities and featuring a wide range of case studies, this book reflects upon 'ordinary' moral life in contemporary China.

Drawing on a wide range of anthropological case studies, this book focuses on ordinary ethics in contemporary China. The book examines the kinds of moral and ethical issues that emerge (sometimes almost unnoticed) in the flow of everyday life in Chinese communities.How are schoolchildren judged to be good or bad by their teachers and their peers - and how should a 'bad' student be dealt with? What exactly do children owe their parents, and how should this debt be repaid? Is it morally acceptable to be jealous if one's neighbours suddenly become rich? Should the wrongs of the past be forgotten, e.g. in the interests of communal harmony, or should they be dealt with now?In the case of China, such questions have obviously been shaped by the historical contexts against which they have been posed, and by the weight of various Chinese traditions. But this book approaches them on a human scale. More specifically, it approaches them from an anthropological perspective, based on participation in the flow of everyday life during ethnographic fieldwork in Chinese communities.

Everyday life in contemporary rural China is characterized by an increased sense of moral challenge and uncertainty. Ordinary people often find themselves caught between the moral frameworks of capitalism, Maoism and the Chinese tradition. This ethnographic study of the village of Zhongba (in Hubei Province, central China) is an attempt to grasp the ethical reflexivity of everyday life in rural China. Drawing on descriptions of village life, interspersed with targeted theoretical analyses, the author examines how ordinary people construct their own senses of their lives and their futures in everyday activities: building houses, working, celebrating marriages and funerals, gambling and dealing with local government. The villagers confront moral uncertainty; they creatively harmonize public discourse and local practice; and sometimes they resolve incoherence and unease through the use of irony. In so doing, they perform everyday ethics and re-create transient moral communities at a time of massive social dislocation.

Emily Martin’s Lewis Henry Morgan Lectures, The meaning of money in China and the United States, inaugurates the Hau-Morgan Lectures Initiative with the University of Rochester. Martin’s lectures—hitherto unedited—are an instant classic, not only for scholars of China and the United States, but for those working in the history and anthropology of money. As relevant and timely now as it was twenty-eight years ago, this lecture series highlights the vicissitudes of money beyond tired theoretical divides between global political economy and local symbolic relativism. In a time when economic forecasts show that China will soon pass the US as the world’s leading economic power, Martin’s lectures could not be more germane, more insightful, and more poised for an ethnographic critique of the economic present.

When humans cooperate, what are the social and psychological mechanisms that enable them to do so successfully? Is cooperativeness something natural for humans, built in to our species over the course of evolution, or rather something that depends on cultural learning and social interaction? This book addresses these central questions concerning human nature and the nature of cooperation. The editors present a wide range of vivid anthropological case-studies focused on everyday cooperation in Chinese communities, for example, between children in Nanjing playing a ballgame; parents in Edinburgh organising a community school; villagers in Yunnan dealing with "common pool" resource problems; and families in Kinmen in Taiwan worshipping their dead together. On the one hand, these case studies illustrate some uniquely Chinese cultural factors, such as those related to kinship ideals and institutions that shape the experience and practice of cooperation. They also illustrate, on the other hand, how China's recent history, not least the rise and fall of collectivism in various forms, continues to shape the experience of cooperation for ordinary people in China today. Finally, they show that in spite of the cultural and historical particularity of Chinese cooperation, it does share some underlying features that would be familiar to people coming from radically different backgrounds.

Chinese society is plagued by many problems that have a direct impact on its current and future business and political environment-worker rights, product safety, Internet freedom, and the rule of law. Drawing on knowledge gained through personal interviews, documentary sources, and almost two decades of visits to China, Michael A. Santoro offers a clear-eyed view of the various internal forces—such as regionalism, corruption, and growing inequality—that will determine the direction and pace of economic, social, and political change. Of special interest is Santoro's assessment of the role of multinational corporations in fostering or undermining social and political progress.Santoro offers a fresh and innovative way of thinking about two questions that have preoccupied Western observers for decades. What will be the effect of economic reform and prosperity on political reform? How can companies operate with moral integrity and ethics in China? In China 2020, Santoro unifies these hitherto separate questions and demonstrates that moral integrity (or lack of it) by Western business will have a profound impact on whether economic privatization and growth usher in greater democracy and respect for human rights.Offering a novel vision of China's future economic and political development, Santoro rejects the conventional view that China will muddle through the next decade with incremental social and political changes. Instead he argues that China will follow one or two widely divergent potential outcomes. It might continue to progress steadily toward greater prosperity, democracy, and respect for human rights, but it is also highly likely that China will instead fall backward economically and into an ever more authoritarian regime. The next decade will be one of the most important in the history of China, and, owing to China's global impact, the history of the modern world.China 2020 describes various tectonic social and political battles going on within China. The outcomes of these struggles will depend on a number of powerful indigenous forces as well as the decisions and actions of individual Chinese citizens. Santoro strongly believes that Western businesses can-and should-influence these developments.

A major study of how Chinese school textbooks shaped social, cultural, and political trends in the late imperial and Republican period.

In a time of fractious politics, being rude can feel wickedly gratifying, while being polite can feel simple-minded or willfully naïve. Do manners and civility even matter now? Is it worthwhile to make the effort to be polite? When rudeness has become routine and commonplace, why bother? When so much of public and social life with others is painful and bitterly acrimonious, why should anyone be polite? As Amy Olberding argues, civility and ordinary politeness are linked both to big values, such as respect and consideration, and to the fundamentally social nature of human beings. Being polite is not just a nicety--it has deep meaning. Olberding explores the often overwhelming temptations to incivility and rudeness, and the ways that they must and can be resisted. Drawing on the wisdom of early Chinese philosophers who lived through great political turmoil but nonetheless avidly sought to "mind their manners," the book articulates a way of thinking about politeness that is distinctively social. We can feel profoundly alienated from others, and others can sometimes be truly terrible, yet, as the Confucian philosophers encourage us to see, because we are social, neglecting the social and political courtesies comes at perilous cost. The book considers not simply why civility and politeness are important, but how. It reveals how small insults can accumulate to damage social relations, how separating people into tribes undermines our better interests, and how even bodily and facial expressions can influence our lives with others. Many of us, in spite of our best efforts, are often tempted to be rude, and will find here tools for fighting that temptation.

In Best Practice Kimberly Chong provides an ethnography of a global management consultancy that has been hired by Chinese companies, including Chinese state-owned enterprises. She shows how consulting emerges as a crucial site for considering how corporate organization, employee performance, business ethics, and labor have been transformed under financialization. To date financialization has been examined using top-down approaches that portray the rise of finance as a new logic of economic accumulation. Best Practice, by contrast, focuses on the everyday practices and narratives through which companies become financialized. Effective management consultants, Chong finds, incorporate local workplace norms and assert their expertise in the particular terms of China's national project of modernization, while at the same time framing their work in terms of global “best practices.” Providing insight into how global management consultancies refashion Chinese state-owned enterprises in preparation for stock market flotation, Chong demonstrates both the dynamic, fragmented character of financialization and the ways in which Chinese state capitalism enables this process.