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Essay / Research Paper Abstract
This 6 page paper provides an overview of the Chinese concept of Quanxi, and the application in the book Wild Swans by Jung Chang. Bibliography lists 4 sources.
Page Count:
6 pages (~225 words per page)
File: MH11_MHChang3.rtf
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Unformatted sample text from the term paper:
the book Wild Swans, Jung Chang presents a number of stories in which the central characters, especially that of her grandmother, participate in activities that afford the a means of
differentiating themselves from the oppressive governmental control. The same concept of quanxi was also a part of the reflections by theorist David Wank, who considered why this kind of
interaction between businessmen and the private and public entities is commonly encouraged. Understanding the central elements of this concept require a reflection upon the personal, social and business structures
and the defining characteristics of the quanxi strategy. Though the reflections provided in the views of Jung Chang suggest that there is an emotional connection inherent in the
quanxi relationship, social historians have recognized that the quanxi is not a form of emotional attachment, but instead is a formal attachment created through bonds of shared background or
interaction. "The connections of quanxi extend outward to those who share a certain identity, for example, those from the same village, town, or even the same province, those from
the same class in school..." (Pye 764). But shared background alone is not the sole determinant of the quanxi, and the Chinese have actually integrated explicit rules of
quanxi that allow them to distinguish between actions that are virtuous and those that are dishonorable within the scope of this type of interaction (Pye 764). "The general feeling
in China is that the practice of quanxi has something slightly shameful about it, despite an awareness that the culture could not operate without it. Thus, the domain of quanxi
has an amoral quality, which allows it to slip easily from respectable reciprocity to skullduggery" (Pye 764). In Jung Changs recounts of her youth in Maoist China reflects
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