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'Consumer Culture, Modernity and Identity' offers analysis of articulation of consumer culture and modernity in everyday lives of people in a transnational framework. It pursues three broad themes: lifestyle and construction of modern identity; fashion and identity; and subaltern concerns and moral subjectivities. It juxtaposes empirical studies with theoretical traditions in addressing questions such as: How do people imagine modernity and identity in consumer culture? What does modernity or 'being modern' mean to people in different societies? Are modernity and tradition antithetical to or develop an interface with each other?

Frontmatter -- Contents -- Foreword -- Acknowledgments -- Who Should Read What in This Book -- Introduction: Countries of the Future, Forever? -- Part One. Culture and the Americas -- Part Two. Cultural Tributaries of the New World -- Part Three. Cultures of the New World -- Part Four. Cross -Cultural Management: The Toolbox -- Part Five. Measuring the Impact of Culture on Management -- Notes -- Index

Au-delà des effets de mode ou de conjoncture, qu'est-ce qui se cache sous le regain d'intérêt pour l'entreprise — y compris chez les sociologues du travail ? Comment comprendre le recours, aujourd'hui fréquent, à la notion séduisante mais controversée de culture d'entreprise pour rendre compte de la réflexion ? C'est par une analyse monographique centrée sur le cas d'une PME de province que l'auteur s'attaque à ces questions. On nous décrit une situation où identité ouvrière — que symbolise ici la figure du croquant, simple travailleur, méprisé, exploité mais façonneur d'histoire — et culture d'entreprise, loin de s'opposer, tendent à se rejoindre. Mais ce processus d'identification à la norme n'exclut pas le conflit. La singularité, mais aussi l'intérêt de l'exemple choisi tiennent au fait qu'on y retrouve, exacerbées à l'extrême, les bases de l'intégration industrielle, telles que décrites par Marx et Durkheim : cette tension contradictoire entre coopération et conflit.

The official ideology of the PRC has been changing rapidly. Do new definitions of the "nation" imply a greater racial tinge? The author of The Tyranny of History looks at the long sweep of Chinese civilization, & asks whether the current period is seeing a shift away from the general tenor of that past. Adapted from the source document.

Culture dictates our conduct based on the value system that it promotes. Culture makes us who we are and has direct impact on how we behave because it defines, promotes and values conducts which we are all keen to pursue. The marks of today's prevailing culture should be viewed as an unprecedented threat faced by mankind because of the structured persuasion tools innate to the system and create limitless possibilities of realities that enable man to reject traditions and move from one vanguard to another in pursue of something that is not real. Culture can be designed by those that control the institutions of the society, taking the individual away from the collective sense of belonging to a community. On the one side this creates an anomic state of public mind and on the other side it creates fragmented communities that lead to disintegrated service of government and decision-making. "The Knowledge of Culture and the Culture of Knowledge" explores the construct of information and information culture and its relationship to the prevailing culture. The author provides an analysis of the relationship of media to the core constructs in the book by explaining why they have been put together to form one single idea. The book focuses on a case study of how media is used to construct realities as it is in the case of economic crisis in order to draw implications for society as a whole

The objectives of these study is to explore more about Banyumas cultural identity through. Caused by politics and power in the past, some of writings indicated that there were alienation, seclusion towards Banyumas culture due to political objectives created by Keraton elite and Colonial ruler in the past. As many Javanese culture, This view exclude other forms of arts and culture which flourished besides the mainstream culture or in this case high culture as Keraton had. And then labeled those art as folk art, sometimes not representation of Javanese culture or even as included as non art at all. For instance, Prior to Indonesian Independence in 1945, art, culture and symbols represented by keraton in Yogyakarta and Surakarta considered appraised a higher status compared to Banyumas culture and identity. Contradicted with inferior behavior in general, Banyumas attitudes towards Keraton, are resistant, doubt, lowered, and even mocked them. It showed in daily life interactions especially when they dealt with Bandek language, the sublimity in Keraton rituals, art culture and philosophy and also nobility symbols. Banyumas people are commonly proud of their culture and identity but at the same time they feel inferior towards Keraton or Javanese mainstream culture. This study concentrated in inferiority complex phase based on Adler's thesis. Response coming from Banyumas people is often paradoxical with the inferiority as a general. One of its implications was the emergence of new character as compensation. These compensation commonly reflected in two ways, first would be elevate own's status and secondly lowering the others.The common attitudes shown on this compensations for example passionally willingness to be superior, insulting,hostile and indifference. Tujuan utama dari penelitian ini adalah untuk melakukan telaah lebih dalam mengenai kebudayaan Banyumas. Karena adanya politik dan kekuasaan yang bermain di masa lalu, beberapa tulisan mengindikasikan adanya alienasi, pengasingan terhadap kebudayaan ...

"Despite the pervasive feeling that much of the culture of Western democracies has increasingly become inauthentic or phoney, contemporary cultural critics and observers have paid little attention to the traditional philosophical criticism of inauthentic culture that began with Socrates. Aristophanes, and Plato and was applied, reworked, and extended by such philosophical cultural critics as St Augustine, Erasmus, Voltaire, Nietzsche, and Thorstein Veblen. This new study in the philosophy of culture and the history of ideas illuminates the problem of inauthentic culture and draws on the insights of major figures from the Western intellectual tradition to show that our contemporary problem is actually an old and enduring one." "Inauthentic Culture and Its Philosophical Critics will be of great interest to all those concerned with philosophy, cultural theory, and the enduring problem of cultural decline."--Jacket

n traditional Chinese culture, the concepts of femininity and masculinity are "plural categories" which are based on family and society, hence they are not clearly distinguished nor opposite to each other. In ancient times, people valued the power of women, channelling it by saying that women should devote themselves to benefiting the state. Meanwhile, society oppressed women by limiting them to their marital homes in order to eradicate men's unconscious fear of the destructive side of feminine power. On the other hand, for Chinese men, sexual pleasure and aggression were unwelcome, while the mother–son relationship was most important within the family, and comradeship and brotherhood between men another important aspect of relationships. Profoundly mutual relationships were not encouraged between men and women in ancient China. Even until now, all men and women and their intimate relationships have been in the service of politics. The interests of the family and state are placed above individual interests. However, the one-child policy, as the product of government decision based on population numbers rather than human factors, and implemented by coercion, has produced a generation of empowered daughters and "little emperors" who increasingly value and appreciate individualism. The new generations must learn how to develop new forms of mutuality between the partners, with evolving implications for masculinity and femininity.

It is a wide-spread belief that the cultural background inhered in a society affects the requirements of economic development. This relationship requires theoretical and empirical justification. The present book provides this together with an analysis of the development of cultural background itself. Cultural background is embodied in political institutions, in transactions, knowledge, incentives, in social capital, even in the tangibles of the economy. Thus, economic development is shaped and the rate of growth is affected. Conversely, economic development affects cultural background. When this interaction takes place at a non-developmental cultural background level, which is associated with low growth rates, then a growth trap is formed. Within such a growth trap, economic policy (public and monetary) is relatively deactivated, and the conditions influencing the change in cultural background and its timing are of primary importance.

AbstractThis is a review of Joel Mokyr's fascinating book entitledA Culture of Growth.The work is summarized, noting its focus on Darwin-style evolutionary explanations of cultural change. But Mokyr's emphasis on cultural entrepreneurs and positive feedbacks in the procreation of ideas is insufficient to explain the origins of modern economic growth. Too much explanatory weight is placed on too few extraordinary people. It is argued that Mokyr's analysis should be extended, to bring the evolution of institutions, as well as the evolution of culture, into the picture at an additional level. The role of inter-state rivalry and exogenous shocks has also to be underlined. This kind of analysis can be developed within the framework of generalized Darwinism, which Mokyr himself adopts. This is a major and highly stimulating book.