Malaysian Chinese Food Consumption in Islamic State Malaysia - Ethnic Identity and Urban Middle Class Life -

2017 ◽  
Vol 23 (1) ◽  
pp. 219-249
Author(s):  
Eungchel Lee
Keyword(s):  
Ethnic Identity ◽  
Middle Class ◽  
Food Consumption ◽  
Islamic State ◽  
Malaysian Chinese ◽  
Chinese Food

Embodied Inequality

2019 ◽  
pp. 35-54
Author(s):  
Erynn Masi de Casanova
Keyword(s):  
Middle Class ◽  
Food Consumption ◽  
Domestic Work ◽  
Limited Resource ◽  
Lower Class ◽  
Domestic Workers ◽  
The Body ◽  
Health Food

This chapter examines the role of bodies and embodiment in domestic work. It argues that bodies matter for how domestic employees experience their work. Indeed, domestic workers' accounts emphasized physical labor and the embodied inequality between employer and employee. They described their work as exhausting, accelerating the deterioration of their bodies, and potentially dangerous. These accounts conceive of the body as a limited resource that women draw on to do their work, a resource that can be used up or damaged in the process. Bodies also matter because of the symbolic distinctions drawn between “good,” middle-class/elite bodies and “bad,” lower-class/deviant bodies—between employers' and workers' bodies. Workers face clear boundaries between themselves and employers in relation to health, food consumption, and appearance. Even employers who buck tradition by pursuing more egalitarian relations are aware of the differential values typically placed on differently classed bodies in Ecuador.

scholarly journals The Cultural Politics of Ethnic Identity in Xishuangbanna, China: Tea and Rubber as “Cash Crops” and “Commodities”

2012 ◽  
Vol 41 (4) ◽  
pp. 109-131 ◽  
Author(s):  
Janet C. Sturgeon
Keyword(s):  
Ethnic Identity ◽  
Middle Class ◽  
Ethnic Minority ◽  
Cultural Politics ◽  
Poverty Alleviation ◽  
Social Hierarchy ◽  
The State ◽  
Income Levels ◽  
Cash Crops ◽  
Symbolic Value

In 2003, the poverty alleviation bureau in Xishuangbanna, China, introduced tea and rubber as cash crops to raise the incomes of ethnic-minority farmers who were thought to be backward and unfamiliar with markets. Using Marx's commodity fetish and Polly Hill's critique of “cash crops”, this paper analyses the cultural politics of ethnicity for Akha and Dai farmers in relation to tea and rubber. When the prefecture government introduces “cash crops”, the state retains its authority as the dispenser of knowledge, crops and modernity. When tea and rubber become commodities, however, some of the symbolic value of the commodity seems to stick to farmers, making rubber farmers “modern” and tea farmers “ethnic” in new ways. Through rising incomes and enhanced identities, Akha and Dai farmers unsettle stereotypes of themselves as “backward”. As a result of income levels matching those of urban middle-class residents, rubber farmers even challenge the prevalent social hierarchy.

scholarly journals Ethnicity and the Subjectivity of Malaysian-Chinese Diasporic Writers

2019 ◽  
Vol 3 (3) ◽  
pp. p331
Author(s):  
Qiao Meng ◽  
Qin Guanyu
Keyword(s):  
Ethnic Identity ◽  
Cultural Capital ◽  
Chinese Culture ◽  
Two Cultures ◽  
Dominant Discourse ◽  
Unfair Treatment ◽  
Traditional Chinese Culture ◽  
Malaysian Chinese

Diasporic writers are blessed with two cultures. Their choice of which culture to identify with may be promoted by social circumstances. During the 1970s and the 1980s when Malaysia prioritized the Malays and the Chinese were marginalized and reduced to an inferior position in the country, Malaysian-Chinese writers turned traditional Chinese culture into cultural capital to bring comfort and consolation for their community. Besides, they wrote to protest the country’s unfair treatment of the Chinese, lamented the aphasiac state of their fellowmen and defied the nation’s actualizing attempts to stifle the ethnicity of the Chinese. The Malaysian-Chinese writers’ choice of ethnic identity indicated that they were not passive targets to consent the power of the dominant discourse; and it highlighted their subjectivity as diasporic writers.

Jihadi Actors

2021 ◽  
pp. 105-223
Author(s):  
Farhad Khosrokhavar
Keyword(s):  
Middle Class ◽  
Young Women ◽  
New World ◽  
Main Group ◽  
Islamic State ◽  
Specific Group ◽  
Male And Female ◽  
The One ◽  
Class Youth

IS jihadism attracted several new categories of male and female actors, sometimes newcomers (European teenagers, for instance). During the crucial years of 2013–2017, when IS was born, established, thrived, and then declined, most of these actors identified with the new State that epitomized in their minds the rebirth of the caliphate and the dawn of a new world. The main link between them was the aspiration to a future other than the one they had come to expect in their society as well as a sense of a meaningful and sacred mission, which consisted in fulfilling the utopia of a universal Islamic State. An unbridled imagination, often with contempt for reality, but in search of a new world, inspired them. Chapter 3 describes the wide variety of jihadi actors, the main group being disaffected youth, but also a minority of middle-class youth, young women who represent a specific group (the majority being jihadi brides rather than jihadi agents), converts, and recruiters and preachers.

Political Islam and Democracy in Malaysia

2020 ◽  
pp. 88-110
Author(s):  
Kamarulnizam Abdullah
Keyword(s):  
Economic Growth ◽  
Ethnic Identity ◽  
Middle Class ◽  
Political Islam ◽  
Open Society ◽  
The Third ◽  
New Generation ◽  
Islam And Democracy

The third chapter discusses the current discourse of political Islam in Malaysia. It analyses the complex relations between religion, ethnic identity, and politics. It also seeks to understand how domestic and regional dynamisms affect the religious and ethnic understandings in the country. After decades of economic growth coupled with the expansion of middle-class Malaysia has also given rise to a new generation of politically conscious society. But this economic growth, fuelled by both domestic and external dynamics, has had some contradictory impacts on the evolution of Malaysian democracy. Society appears to have been further divided along sectarian and religious lines. While hopes were for a more tolerant and open society, the majority of conservative Malay-Muslims appear to have rejected the notion. The debates over the exclusive use of the word ‘Allah’ between the minority Christians and the majority Muslims illustrate the renewed religious tensions in Malaysia.

Exploring Diversity in Middle-Class Families: The Symbolism of American Ethnic Identity

1990 ◽  
Vol 14 (1) ◽  
pp. 27-41 ◽  
Author(s):  
Susan Kellogg
Keyword(s):  
Ethnic Identity ◽  
Middle Class ◽  
American Family ◽  
Ethnic Variation ◽  
Racial Variation ◽  
Sociological Literature ◽  
The Rich ◽  
Middle Class Families ◽  
American Families

This article began with a puzzle. In our bookDomestic Revolutions,Steven Mintz and I took as one of our major themes the rich ethnic variety among American families. Indeed, we argued that there is no such thing astheAmerican family. Yet as we moved forward in time, the theme of ethnic variation became submerged in discussions of class and racial variation. To some extent, our discussion mirrored the historical and sociological literature. But the slipperiness of ethnic variation in contemporary families may also reflect something about the nature of contemporary ethnicity.

Rural Chinese Food Consumption: The Case of Guangdong

1994 ◽  
Vol 76 (4) ◽  
pp. 794-799 ◽  
Author(s):  
Catherine Halbrendt ◽  
Conrado Gempesaw ◽  
Dimphna Dolk‐Etz ◽  
Francis Tuan
Keyword(s):  
Food Consumption ◽  
Chinese Food
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