By Eric Olmedo
This e-book investigates the interface of ethnicity with career, empirically saw in luxurious foreign resorts in Kuala Lumpur, Malaysia. It employs the 2 major disciplines of anthropology and sociology on the way to comprehend the basis reasons and that means of ethnicity at paintings in the hospitality area. extra particularly, it observes social swap in a multi-ethnic and non-secular society via an ethnographic learn positioned in a micro agency: the Grand resort. on the person point, this learn exhibits how id shifts and transformation could be mediated throughout the intake and manipulation of foodstuff on the place of work. additionally, it combines an formidable theoretical dialogue at the idea of ethnicity including empirical info that highlights how ethnicity is lived on a daily foundation at a place of work manifesting the dynamics of cultural, spiritual and ethnic variety. The booklet provides the quantitative and qualitative findings of 2 complementary surveys and pursues an interdisciplinary strategy, because it integrates methodologies from the sociology of agencies with vintage fieldwork equipment borrowed from ethnology, whereas combining French and Anglo-Saxon colleges of recommendations on questions of identification and ethnicity. the result of the cultural touch happening in a westernised pocket of the worldwide labour industry – within which social practices derive from the headquarters situated in a society the place ethnicity is self-ascribed – with Malaysian social actors to whom ethnicity is assigned could be of specific curiosity for social scientists and basic readers alike.
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This ebook investigates the interface of ethnicity with profession, empirically saw in luxurious overseas resorts in Kuala Lumpur, Malaysia. It employs the 2 major disciplines of anthropology and sociology to be able to comprehend the foundation reasons and that means of ethnicity at paintings in the hospitality region.
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Extra info for Identity at Work: Ethnicity, Food & Power in Malaysian Hospitality Industry
My young mind was struggling at the time with the concept of “discrepancy”: absence of concordance between two facts or two things. As it happened, it was the disjunction of a physical home located in France and my annexation to a spatially dislocated family extraneity. This discrepancy was of different sorts: geographical, linguistic, cultural and economical. This original discrepancy progressively gave away to a feeling of another nature, one of a rhizomic identity, of an “intimate alterity” (Augé 1992: 29).
I was however entrusted into my French grandmother’s hands during school holidays, and she would take me with her to attend a grand mass at the occasion of certain holy days such as Toussaint (All Saints’ Day), Palm Sunday and Christmas Eve. My conversion to Islam was a big shock to them. Emotions were mixed: incredulity, fear and anger. The cohabitation they had learnt to live with had erupted into an “inhabitation”. They notified me their refusal to attend my wedding. A new era began: a long yet progressive period for my parents to open themselves to otherness.
At the dinner that followed my conversion, I experienced a temporary floating moment of schizophrenia when some of my new Sarawakian “uncles” and “aunties” called me by my Muslim name. This conversion did not come as the conclusion of the revelation of a new faith but as a pragmatic decision to seal a love union, which, without the precondition of this conversion, would have remained interlope in the Malaysian social system. Dorrine K. Kondo (1990) speaks of “fragmentation of the self”, in contrast to identity as “unity or fusion”.