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Banking Regulation in China provides an in-depth analysis of the country's contemporary banking regulatory system, focusing on regulation in practice. By drawing on public and private interest theories relating to bank regulation, He argues that controlled development of the banking sector transformed China's banks into more market-oriented institutions and increased public sector growth. This work proves that bank regulation is the primary means through which the Chinese government achieves its political and economic objectives rather than using it as a vehicle for maintaining efficient financial markets.

"Banking Regulation in China" provides an in-depth analysis of the country's contemporary banking regulatory system, focusing on regulation in practice. By drawing on public and private interest theories relating to bank regulation, He argues that controlled development of the banking sector transformed China's banks into more market-oriented institutions and increased public sector growth. This work proves that bank regulation is the primary means through which the Chinese government achieves its political and economic objectives rather than using it as a vehicle for maintaining efficient financial markets

This study explores how intimacy is shaped through mobile-mediated dating, which is seasoned with culinary preferences and gendered conventions. Drawing on the sociological concept of mediated intimacy and attending to emotionalised culinary experiences and gendered individualism, this study asks three questions. First, how is intimacy represented by dining-dating apps? Second, how do these dining-dating apps approach 'being single'? Third, what gender relations and what contradictions between romance and consumerism can be identified in dating that is managed by an app and that trades in intimate commodities? By analysing the advertising text, testimonials, and reviews posted online, I demonstrate that individuals are not only invited to manage their intimate life through cultural consumption but are also compelled to adopt accelerated and mediated ways of engaging. I reveal that the limited and regulated access to communicative exchanges and the extended follow-up dinner dates in dining-dating apps is related to concerns about personal and relational investment. Furthermore, I argue that dining-dating apps participate in the mediation of emotions and gender relations by introducing intimate commodities that blur the borders between individualist aspiration and gendered and classed ways of experiencing intimacy. Together, these findings provide a particularly interesting context and open up new avenues for studying intimacy, gender, and cultural consumption in sociology and media studies.

AbstractDrawing on ethnography from Mazu, a group of demilitarized islands between China and Taiwan, this article argues that contemporary pilgrimage is an imaginative work that generates hope and potentialities for the increasingly marginalized islanders. I explore the imaginative qualities of the rituals, qualities that I refer to collectively as "virtual recentralization." "Recentralization" connotes the islanders' longing to regain their Cold War status as the focal point between China and Taiwan, even though the desired goal can only be "virtual" as cross-strait tensions continue to diminish. These pilgrimages, with their eclectic, improvisatory, and novel forms, differ from traditional pilgrimages in important ways: rather than transmitting permanent and solid religious values, they are oriented towards performance and are imbued with elements of fiction and fantasy. They are the means by which the Mazu islanders, in this neoliberal era, imagine their future, reconfigure political, economic, and religious space, and forge new connections between China, Taiwan, and even the wider world.

When I first started fieldwork in Wannian, a village in southwestern Taiwan, I stayed in the village leader's house. At this early stage of the fieldwork, my relationship with the villagers was no more than polite and formal. One afternoon, I heard villagers talking in low and urgent voices about their temple's god statue. When I approached, they fell silent. No matter how I tried to question them about what had happened, they would tell me nothing. In the following days the village atmosphere became ponderous and oppressive, and I felt my presence there becoming increasingly awkward. Thinking that leaving for a while might provide a relief for both the villagers and me, I moved to a neighboring village. Since it was only one kilometer away, the wind brought the sound of the Wannian village loudspeaker. Though they had lowered the volume, I could vaguely hear announcements of preparations for upcoming ceremonies of worship. After a month, I moved back to Wannian, but only several years later did I understand what had happened.

Aus taiwanesischer Sicht