Yunnan: Ethnicity and Economies–Markets and Mobility

Abstract

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Group learning and performance: the role of communication and faultlines

“…We also believed that employment and family could determine faultlines, as students with these characteristics might be perceived as significantly different from average students, so we also included a question about whether respondents were currently employed and whether they had children. In addition, considering that ethnicity tends to be conceptualized and categorized differently around the world (Morawska 2008;Aljunied 2010;Eifert, Miguel and Posner 2010;Sandovici and Listhaug 2010;Tapp 2010;Tibi 2010; van Riemsdijk 2010) and therefore nationality may be a more universal form of cultural segmentation, we included nationality as a variable, asking 'What is your nationality? (i.e.…”

Not at All Costs: Frontier Modernization Schemes and Ethnic Minority Livelihood Debates in the Sino-Vietnamese Borderlands

“…On the other hand, focusing on a variety of Sino-Vietnamese frontier schemes reveals that in some cases, capitalist objectives come second to state efforts to "civilize the margins," a core element of nation-state building (cf. Duncan 2004;Scott 2009;Tapp 2010). In our case study sites, these two aspects appear intricately connected.…”

Travelling ethics: Valuing harmony, habitat and heritage while consuming people and places

“…In South West China, such biocultural imaginings suppress ethnic minority populations' long histories of movement (Wang et al, 2013) and their entanglement in trade that extended from the Indian Ocean to Tibet (Sigley, 2010;Tapp, 2010). Forsyth and Michaud (2011, page 15) thus argue that 'the livelihoods of ethnic minorities are best understood on a transnational basis in relation to the existence of cultural and trading links across borders'.…”

“…'Ethnic tourism' accounted for 30% of the province's total foreign currency earnings (Tapp, 2010, page Han woman marrying a minority man is seen as losing prestige (Fang, 2010). Sinicisation is also a longstanding, though uneven, process, where for instance in Xishuangbanna Han groups comprised 2% of the population in 1950, but are now over 33% (Tapp, 2010). Indeed to this day 'The state deploys Han Chinese culture and the Han themselves to modernize and civilize China's border regions and peoples... traditional Chinese institutions, beliefs, and practices associated with the Han are celebrated as touchstones of morality and identity, insofar as they encourage identification with the nation and adherence to state-sanctioned ideals of modernity.…”

“…This definitional process overlaid a Confucian judgement about minorities' of lack of civilisation with a Marxist social teleology where, 'traditional' ethnic groups represented earlier stages of social evolution (Blum, 2001;Mullaney, 2010, pages 72, 83-4;Tapp, 2010). Fixed and discrete groups were produced out of shifting and overlapping patterns of social and cultural phenomena.…”