By Myron L. Cohen
The cloth during this examine is roofed through Myron L. Cohen on faith and relatives association in China; John R. Bowen on relatives, kinship, and Islam in Indonesia; Robert W. Hefner on hierarchy and stratification in Java; and Nancy Rosenberger on gender roles in Japan. extra fabric is supplied by way of William W. Kelly on rural society in Japan; Theodore C. Bestor on city lifestyles in Japan; Stephen R. Smith at the family members in Japan; Doranne Jacobson on gender kin in India; Lawrence A. Babb on faith in India; Owen M. Lynch on stratification, inequality, and the caste procedure in India; Laurell Kendall on altering gender kin in Korea; Andrew G. Walder on comparative revolution in China and Vietnam, Maoism, and the sociology of labor in China and Japan; Moni Nag at the comparative demography of China, Japan, and India; and Helen Hardacre at the new religions of Japan. different participants providing details via case reviews are Hiroshi Ishida on stratification and mobility in Japan; Robert C. Liebman on paintings and schooling in comparison in Japan and the USA; Joseph W. Elder on schooling, city society, city difficulties, and commercial society in India; Andrew J. Nathan on totalitarianism, authoritarianism, and democracy in China; Jean C. Oi on mobilisation and participation in China; Edwin A. Winckler on political improvement in Taiwan; Carl H. Lande on political events and illustration within the Philippines ; Clark N. Neher on political improvement and political participation in Thailand; and Benedict R. O'G. Anderson on political tradition, the army, and authoritarianism in Indonesia. the ultimate chapters of this paintings contain stories via Stephen Philip Cohen at the army in India and Pakistan; Paul R. Brass on democracy and political participation in India; T.J. Pempel on eastern democracy and political tradition, political events and illustration, and paperwork in Japan; Han-kyo Kim on political improvement in South Korea; and Thomas G. Rawski at the economies of China and Japan.
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Additional resources for Asia, case studies in the social sciences: a guide for teaching
Interestingly, the traditional practice of the bride moving into her husband's home or village was reinforced informally by local authorities during this period. Because some collectives were wealthier than others, with better land and a more favorable land/population ratio, freedom for either husband or Page 13 wife to change residence upon marriage would result in an undesirable flow of persons from poorer to richer collectives, where individual earnings were higher. By enforcing the traditional pattern, a more balanced movement between collectives was obtained.
The family was thus a cohesive unit economically as well as socially, but one strengthened to the extent that it owned property. Once again, there can be seen the tie between the internal economic forces making for family unity and the family's social standing in the community: the property relationships fostering familial solidarity also provided it with status in society at large. Family Division and the Family Cycle In China, marriage as such did not lead to the creation of a new family; rather, it usually meant that the bride moved into her husband's family unit (in a family in which there were no sons, a daughter might be joined by her husband).
However, it was collectivization that only a few years later provided an enduring context which encouraged the very developments called for by the new code. Thus during the period of collectivization the weakening of family bonds was linked to the transfer on a major scale of the individual's sources of security and livelihood from his family to his collective unit. However, most parents remained deeply involved in the marriages of their children, even if they had become acquainted on their own.
Asia, case studies in the social sciences: a guide for teaching by Myron L. Cohen