By John Osburg
Who precisely are China's new wealthy? This pioneering research introduces readers to the personal lives—and the nightlives—of the robust marketers and executives redefining luck and standing within the urban of Chengdu. Over the process greater than 3 years, anthropologist John Osburg followed, and in a few circumstances assisted, prosperous chinese language businessmen as they courted consumers, companions, and executive officials.
Drawing on his immersive stories, Osburg invitations readers to hitch him as he trips in the course of the new, hugely gendered leisure websites for chinese language businessmen, together with karaoke golf equipment, saunas, and therapeutic massage parlors—places particularly designed to cater to the needs and pleasure of elite males. inside those areas, a masculinization of commercial is occurring. Osburg information the complicated code of habit that governs businessmen as they pass approximately banqueting, consuming, playing, bribing, replacing presents, and acquiring sexual services.
These complex social networks play a key function in producing company, acting social prestige, and reconfiguring gender roles. yet many marketers think trapped by means of their tasks and ethical compromises during this evolving setting. finally, Osburg examines their deep ambivalence approximately China's destiny and their very own complicity within the significant problems with post-Mao chinese language society—corruption, inequality, materialism, and lack of belief.
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Extra resources for Anxious Wealth: Money and Morality Among China's New Rich
Elite networks are thus the social formations that organize corruption and govern its transactions through their “unwritten rules” (qianguize). Masculinity is a key component to understanding corruption as well. As members of these networks, businessmen, state enterprise managers, government officials, and members of the underworld all aspire to and emulate a similar “boss-patron” ideal—as a generous dispenser of assistance and opportunities for whom all are eager to do favors, and someone who commands a large and powerful guanxiwang.
INTRODUCTION 25 Thus I am skeptical of accounts that view guanxi as the product of a “transitional economy” still trying to shake its socialist legacy or as a relic of traditional culture resistant to modern state and market logics. In the reform era, guanxi networks have proliferated in particular political domains and industries, while they have declined in others. Moreover, they are not simply constituted out of the fabric of “traditional” social relations—such as kinship and native-place ties—but are increasingly forged between business associates in the new spaces of leisure in China’s urban centers.
S. customers and navigating the relevant customs regulations. When I told 38 MASCULINITY, SEXUALITY, AND ALLIANCES him that he didn’t need to pay for my foot massage in order to ask for my assistance, he replied, “It’s easier to talk this way” (zheyang shiqing haoshuo yixie). Mr. Gao knew that I was a graduate student in anthropology with no business experience to speak of, but we had become friends over the previous several months. I had helped Mr. Gao with his spoken English, and we frequently dined and drank together.
Anxious Wealth: Money and Morality Among China's New Rich by John Osburg