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Books on the topic 'Interpersonal relations – China'

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Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

The china garden. St Lucia, Qld: University of Queensland Press, 2009.

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2

Wang: Zhangguo shi ren mai = The network : relationship in China. Wuhan: Wuhan da xue chu ban she, 2006.

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3

Peng, Shiyong. Culture and conflict management in foreign-invested enterprises in China: An intercultural communication perspective. Bern: Peter Lang, 2003.

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4

Beringer, Sandra. Guanxi als Erfolgsfaktor: Europäische Unternehmen in China. Saarbrücken: VDM Verlag Dr. Müller, 2007.

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5

Foundations of Chinese psychology: Confucian social relations. New York: Springer, 2012.

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6

1939-, Walker Anthony, ed. Explaining guanxi: The Chinese business network. New York: Routledge, 2006.

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7

Robert, Smith. Eastern and Western daily culture: Intercultural communication in China. Tucson, Ariz: Wheatmark, 2007.

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8

Robert, Smith. Eastern and Western daily culture: Intercultural communication in China. Tucson, Ariz: Wheatmark, 2007.

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9

Robert, Smith. Eastern and Western daily culture: Intercultural communication in China. Tucson, Ariz: Wheatmark, 2007.

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10

Evasdottir, Erika E. S. Obedient autonomy: Chinese intellectuals and the achievement of orderly life. Vancouver: UBC Press, 2004.

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11

Evasdottir, Erika E. S. Obedient autonomy: Chinese intellectuals and the achievement of orderly life. Honolulu: University of Hawaii Press, 2004.

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12

Guan xi, quan li yu shi chang: Zhongguo fang di chan ye de she hui xue yan jiu = Guanxi intensive market : a study on the micro-social dynamics of real estate market in China. Beijing Shi: She hui ke xue wen xian chu ban she, 2008.

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13

Guan xi, quan li yu shi chang: Zhongguo fang di chan ye de she hui xue yan jiu = Guanxi intensive market : a study on the micro-social dynamics of real estate market in China. Beijing Shi: She hui ke xue wen xian chu ban she, 2008.

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14

Shou ren she hui shi ru he ke neng de: Xiang tu she hui de ren qing yu ren qing zhi xu = How an acquaintance society is possible : the favor and its logic in contemporary rural China. Beijing Shi: She hui ke xue wen xian chu ban she, 2014.

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15

1957-, Michaud Marie, and Jourdain Fred 1984-, eds. The blue dragon. Toronto, ON: House of Anansi Press, 2011.

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16

La casa chica. México, D.F: Editorial cPlaneta, 2012.

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17

Xu, Ruiyan. The lost and forgotten languages of Shanghai. New York: St. Martin's Griffin, 2011.

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18

Waiting. New York: Pantheon Books, 1999.

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19

Waiting. Rockland, MA: Compass Press, 2000.

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20

Waiting. New York, NY: Vintage Books, 2000.

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21

Jin, Ha. Waiting. New York: Pantheon Books, 1999.

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22

Liang, Jin, ed. Deng dai. Taibei Shi: Shi bao wen hua chu ban qi ye gu fen you xian gong si, 2000.

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23

Jin, Ha. Waiting. London: Random House Publishing Group, 2008.

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24

The couple's Tao te ching: A new interpretation : ancient advice for modern lovers. New York: Marlowe & Co., 2000.

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25

Guanxi, How China Works. Polity Press, 2018.

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26

Bian, Yanjie. Guanxi, How China Works. Polity Press, 2019.

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27

Eastern and Western Daily Culture: Intercultural Communication in China. Wheatmark, 2007.

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28

The Role of Guanxi in Buyer-Seller Relationships in China: A Survey of Vegetable Supply Chains in Jiangsu Province (International Chains and Network Series). Wageningen Pers, 2007.

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29

Evasdottir, Erika E. S. Obedient Autonomy: Chinese Intellectuals And The Achievement Of Orderly Life. Univ of British Columbia Pr, 2005.

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30

Evasdottir, Erika E. S. Obedient Autonomy: Chinese Intellectuals and the Achievement of Orderly Life. University of Hawaii Press, 2005.

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31

Carty, Anthony, and Jing Tan. Confucianism and Western International Law in 1900. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199670055.003.0020.

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In late imperial China, interpersonal relationships played a crucial role in Chinese officials’ reactions to international law in 1900. Shaped by Confucianism, interpersonal relationships significantly influenced Li Hongzhang in his internal relations with his rivals and his relations with foreign diplomats. They determined his strategy for dealing with the West more than the contents of any Confucian code. However, there was nothing mysterious about the Chinese system. The British ambassador, Ernest Satow was fully competent to penetrate Chinese bureaucracy and could work to uphold a British understanding of the balance of power, which included maintaining the unity of China. Satow formed partnerships with many other senior Chinese officials besides Li. So, neither the ideologies nor idea systems of Confucianism and Western international law as bodies of rules played a significant role. Everything depended upon the individual skills and sense of responsibility of particular persons such as Li and Satow.

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32

Makley, Charlene. The Battle for Fortune. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501719646.001.0001.

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Based on long-term fieldwork in a rural Tibetan region in China’s northwest (2002-13), The Battle for Fortune is an ethnography of state-local relations among Tibetans marginalized underChina’s Great Develop the West campaign and during the 2008 military crackdown on Tibetan unrest. The study brings anthropological approaches to states and development into dialogue with recent interdisciplinary debates about the very nature of human subjectivity and relations with nonhuman others (including deities). The author does this by drawing on a linguistic anthropological approach to contested presence (as an ongoing “battle for fortune”). For most Tibetans, the active presence of deities and other invisible beings has been the ground of power, causation, and fertile or fortunate landscapes. The author thus takes divine beings seriously as interlocutors and parties to exchange in Rebgong, refusing to relegate them to a separate, less consequential, “religious” or “premodern” world. The book thus challenges readers to grasp the unpredictable, even violent, interpersonal dynamics at the heart of development projects in China and elsewhere. And it encourages a more multidimensional and dynamic understanding of state-local relations than mainstream accounts of development and unrest that portray Tibet and China as a kind of yin-and-yang pair for models of statehood and development in a new global order.

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33

Mandarin Gate. Minotaur Books, 2012.

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34

Pattison, Eliot. Mandarin Gate. Minotaur Books, 2013.

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35

The Lost and Forgotten Languages of Shanghai. Bloomsbury Publishing PLC, 2011.

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36

Jin, Ha. Waiting: A Novel. Vintage International, 2000.

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37

Jin, Ha. Waiting. Paperback Nova Audio Books, 2001.

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38

Jin, Ha. Waiting: A Novel. Pantheon, 1999.

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39

Waiting. New York: Knopf Doubleday Publishing Group, 2001.

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40

Jin, Ha. Waiting. Turtleback Books Distributed by Demco Media, 2001.

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41

Jin, Ha. Waiting. Brilliance Audio on MP3-CD, 2004.

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42

translator, Palomas Alejandro 1967, ed. Un corazón de piedra: Chico conoce chica, chico enamora chica... para entregársela a otra... Urano, 2015.

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43

Josselson, Ruthellen. Narrative and Cultural Humility. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197512579.001.0001.

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This is a story of the decade-long collision of cultures as the American author teaches group therapy in China. The basic assumptions of the two cultures become visible when clashes in understanding human experience and human relationships become the focus of attention. The author learned about the need for cultural humility in trying to narrate both her own experience and the experiences of her students. The author examines deep psychological encounters between people with radically different worldviews. In China, many people thought of her as “a Good Witch” and a magical being because her approach to therapy was profoundly healing for many. Her efforts to teach her theories and techniques, not at all magical to her, revealed cultural differences both subtle and pervasive. The author discusses what it means to deeply encounter people of a different culture, what it taught her about herself and her Western mind—and also what is universally human. In closely observed, sometimes momentary, interpersonal exchanges, culture emerges from the shadows. Because psychotherapy is such an intricately relational process, it reveals taken-for-granted ways of being in the world. Only in narrative can these processes be illuminated, and this book details the micro-level of encounters with the “Other.” The author invites readers to learn from the challenges she experienced as people from different cultures try to make sense of one another. The author compares her experience with existing scholarship on East/West differences in cognition and social organization and argues that the hegemonic individualistic/collectivistic distinction is not useful.

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44

Martin, William, and Hugh Prather. The Couple's Tao Te Ching: Ancient Advice for Modern Lovers. Marlowe & Company, 1999.

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