Wing Chung Ho – författare

With a range of case studies from Asia, this book sheds light on empirical realizations of marginality in a globalized context using first-hand original research.In the late 2000s, the financial crisis witnessed the fragility of high levels of market integration and the vulnerability of globalisation. Since then, the world seems to have entered an epoch of anxiety featuring populism with varying degrees of protectionism and nationalism. What is the nature of this populist mood as a backlash against globalisation? How do people feel about it and act upon it? Why should specific intellectual attention be paid to the increasingly marginalised by the recent macroscopic structural changes? These are the questions addressed by the contributors of this book, illustrated with specific cases from mainland China, Hong Kong and India, all of which have undergone substantial populist or nationalist movements since 2010.A valuable resource for sociologists looking to understand the impacts of globalization, especially those with a particular interest in Asia.

With a range of case studies from Asia, this book sheds light on empirical realizations of marginality in a globalized context using first-hand original research.In the late 2000s, the financial crisis witnessed the fragility of high levels of market integration and the vulnerability of globalisation. Since then, the world seems to have entered an epoch of anxiety featuring populism with varying degrees of protectionism and nationalism. What is the nature of this populist mood as a backlash against globalisation? How do people feel about it and act upon it? Why should specific intellectual attention be paid to the increasingly marginalised by the recent macroscopic structural changes? These are the questions addressed by the contributors of this book, illustrated with specific cases from mainland China, Hong Kong and India, all of which have undergone substantial populist or nationalist movements since 2010.A valuable resource for sociologists looking to understand the impacts of globalization, especially those with a particular interest in Asia.

Ho addresses two fundamental theoretical questions about how best to practice ethnographic inquiries to obtain qualitative, experience-near, and shareable accounts of human living. The first question is regarding the epistemology of ethnography. Ho posits that writing is epistemologically prior to the researcher’s fieldwork experience in the production of ethnographic knowledge. This stance is developed using the theories of hermeneutics put forward by Paul Ricoeur and Hans-Georg Gadamer who both consider that once a text is produced, its meaning is dissociated from the intention of the author. The second question is: what is the putative object that the ethnographer writes about? Ho argues that "lived experience" (Erlebnis) offers such an ethnographic object. Since the lived experience that an ethnographer experiences during fieldwork cannot be studied directly, further theorizations of lived experience are necessary. Ho underscores both the non-discursivity and transcendence of lived experience in the lifeworld, and the way power is clandestinely imbued in everyday life in shaping subjectivity and practice. This theorization brings together Alfred Schutz’s lifeworld theory and Michel Foucault’s power/knowledge nexus. The result is a general theory of experience that is pertinent for ethnographic inquiries.

By addressing these two fundamental questions and offering novel angles from which to answer them, this book offers refreshed epistemological guidelines for conducting ethnographic research for scientific reasoning. More importantly, this book also provides a crucial knowledge base for comprehending the current epistemological debates inherent in the production of ethnographic knowledge and furthering discussions in the field.

Ho addresses two fundamental theoretical questions about how best to practice ethnographic inquiries to obtain qualitative, experience-near, and shareable accounts of human living. The first question is regarding the epistemology of ethnography. Ho posits that writing is epistemologically prior to the researcher’s fieldwork experience in the production of ethnographic knowledge. This stance is developed using the theories of hermeneutics put forward by Paul Ricoeur and Hans-Georg Gadamer who both consider that once a text is produced, its meaning is dissociated from the intention of the author. The second question is: what is the putative object that the ethnographer writes about? Ho argues that "lived experience" (Erlebnis) offers such an ethnographic object. Since the lived experience that an ethnographer experiences during fieldwork cannot be studied directly, further theorizations of lived experience are necessary. Ho underscores both the non-discursivity and transcendence of lived experience in the lifeworld, and the way power is clandestinely imbued in everyday life in shaping subjectivity and practice. This theorization brings together Alfred Schutz’s lifeworld theory and Michel Foucault’s power/knowledge nexus. The result is a general theory of experience that is pertinent for ethnographic inquiries.

By addressing these two fundamental questions and offering novel angles from which to answer them, this book offers refreshed epistemological guidelines for conducting ethnographic research for scientific reasoning. More importantly, this book also provides a crucial knowledge base for comprehending the current epistemological debates inherent in the production of ethnographic knowledge and furthering discussions in the field.