The Journal of Chinese Sociology最新文献

This study investigates how Chinese study abroad students utilize WeChat for the symbolic purpose of English language learning while exploring what particular features of WeChat are beneficial to one's English learning. It also explores how English proficiency acts as a form of digital social capital in China, with a particular focus on how WeChat acts as a stage from which users can perform their perceived higher-social class. By deploying a symbolic interactionist approach and conceptualizing an appropriate theoretical framework, this study aims to determine whether students fully engage with WeChat's symbolic meaning as an English learning tool. Qualitative methods of research consisting of semi-structured interviews and a walkthrough of WeChat are carried out which investigates how English learning features are accessed on WeChat and how they ultimately shape learners' symbolic meanings of WeChat. It is found that performing high English proficiency on WeChat is associated with negative connotations (bragging) due to links between English level and class background. Moreover, factors such as filial piety prevented users from performing their English proficiency and fully engaging with WeChat as a learning tool also.

This article brings the often-overlooked concept of the labor regime back to the study of China's food-delivery platform workers. Two tales of platform regimes emerge: individualized platform despotism and bureaucratized platform despotism, which apply to crowdsourcing couriers and dedicated delivery couriers, respectively. This study compares these two types of platform regimes in terms of their institutional foundation and labor organization. Despite different institutional arrangements and labor organization, both types of food-delivery couriers belong to a despotic platform regime revealing workers' subordination to the platform. In conclusion, it discusses the implications and limitations of this study.

How do people form personal ties? A consensus holds in sociological and social network scholarship that in-person networks are dominated by status homophily and that guanxi networks rely extensively on balance. This article argues that social networking sites (SNSs) reconceptualize the character of homophily and tie-formation altogether in guanxi networks. Drawing on 50 semi-structured interviews with Hong Kong youth from 2017 to 2020, this article examines how the technical capabilities of SNSs and principles of guanxi culture come together to erode status boundaries, create access to larger networks, and cause spillovers of information and tie strength. As a result, the basis of tie-formation in guanxi networks on SNSs shifts from balance to assortation and status homophily to value homophily. In this transformed calculus of tie-formation, two typologies of values rise to the fore: substantive values that reflect opinions and interests, as well as structural values that reflect networkability.

For several centuries, the history of the West has merged with the history of the world. The global economy of knowledge is structured around epistemic inequalities, hegemonies, and dominations. A clear division of scientific practices has developed among academic "peripheries," "semi-peripheries," and "core." The question of epistemic injustice, which includes the indigenization of knowledge, was posed very early in the twentieth century in China, Japan, and Korea without being linked to coloniality, which was the case in Indian sociology. Based on the production of an epistemology shared with Chinese sociologists, we proposed a Post-Western sociology to enable a dialogue-on a level footing-addressing common concepts. This sociology also addresses concepts situated in European and Asian theories that consider the modes of creating continuities and discontinuities as well as the conjunctions and disjunctions between the knowledge spaces situated in different social contexts. We aim to fill the gaps between these social contexts. We will describe an ecology of knowledge in the Western-West, the non-Western-West, the semi-Western West, the Western East, the Eastern East, and the re-Easternized East situated on an epistemological continuum. While Chinese sociology has constantly oscillated between indigenization and universalism, and while epistemic autonomies are diverse, Chinese sociologists agree that Western sociologies should not be considered hostile to Chinese sociology. We will offer a definition of Post-Western sociology and demonstrate how it can be theoretically and methodologically applied. We will then identify some transnational theories, theoretical discontinuities and continuities, and common knowledge situated in Western and non-Western contexts.