„Stakleni strop“ pojam je koji se koristi kada se govori o sprječavanju napredovanja žena na više hijerarhijske razine na radnom mjestu. Razvojem društva mijenja se i položaj žena u društvu, koje ...postaju sve obrazovanije i koje žele participirati u rukovodećim poslovima. Bolje plaćena rukovodeća mjesta u većini slučajeva su dodijeljena muškim kolegama, iako obrazovane žene vrlo otvoreno iskazuju svoju ambiciju i znanje. Pitanje ravnopravnosti spolova, prava žena i njihovo mjesto u radnoj okolini postaje izrazito aktualno za cjeloku¬pan društveni život. Cilj i svrha ovog rada jest istražiti zastupljenost žena na rukovodećim mjestima u sustavu znanosti te ocijeniti postojeću spolnu strukturu. Istraživanje je prove¬deno putem Interneta, slučajnim uzorkom te se uz pomoć statističke metode utvrdio posto¬tak žena na visoko rukovodećim mjestima. Rezultati istraživanja upućuju na zaključak da su žene podzastupljene na visoko pozicioniranim radnim mjestima u sustavu znanosti na odabranom fakultetima, što ukazuje na potrebu ozbiljnijeg shvaćanja tog problema kao i preispitivanje uloge žena u poslovnom okruženju. Iako postoje mali pomaci, neosporno je da žene danas vrlo teško probijaju stakleni strop, odnosno nevidljive barijere koje spreča¬vaju njihov napredak u poslu.
Globalization and Hong Kong's future Kwong, Peter; Miscevic, Dusanka
Journal of contemporary Asia,
01/2002, Letnik:
32, Številka:
3
Journal Article
Recenzirano
Kwong discusses the effects of the Asian economic crisis on Hong Kong and its future in regards to globalization. When the Asian financial crisis hit, Hong Kong realized that it is not easy to be a ...financial center in the midst of a modern-day speculative storm.
This thesis analyzes Chinese early medieval society (A.D. 220-589) and challenges the accepted view that it was ruled by an oligarchy: a perennial aristocratic elite firmly entrenched in all loci of ...political power. The oligarchy theory stems from a programmatic approach to Chinese history, and from the questionable method of applying conclusions based on an analysis of T'ang society retroactively to the earlier period. This study uses the biographical information contained in dynastic histories covering the entire early medieval period. Information from the Later Han history is also used, because many T'ang notables claimed to be descendants of prominent Later Han officials. This study shows that such claims were often unfounded. By interfiling the biographical information for the entire early medieval period, this study identifies the clans that played an important role on the national level for more than one dynasty, and reconstructs their genealogies. There were 110 such clans, but the duration and level of their influence varied. The study maintains that three quantifiable elements determined each clan's status at any given time: the number of bureaucratic posts held and their rank, the number of noble titles received and their rank, and the number of Empresses installed on the throne. It analyzes the backgrounds of the most important officials, all the noble title-holders, and all the Empresses, and shows what percentage of them came from already established clans. The combined results show that the most important official posts, and noble ranks were not filled from a constant pool of clans. The Lang-ya Wangs did maintain a presence in the top positions through most of the period but they stand out as an exception to the rule. Overall, the study indicates a considerable degree of mobility among other clans, which refutes the assertion that the composition of the ruling class remained unchanged during the early medieval period, or that China was ruled by an oligarchy.
Had the author--herself a practitioner of the Chinese musical idiom--framed her book as a personal account (how she arrived from mainland China to pursue a higher degree in ethnomusicology and found ...herself at odds with the way Chinese music was treated in her academic discipline in the early 1990s, how she struggled to identify with the earlier Chinese immigrant experience and had trouble with being defined as an Asian American, and how she concluded that the experience of her co-ethnic immigrant peers engaged in music making can best be described as "claiming diasporaâeuro) this could have been an excellent book, because we would trust her authority. Who are the Chinese American kids running around with guitars and struggling to express themselves through rock, R&B, hip-hop, techno, rap, and "non-categoryâeuro music? Because the book's scope is limited to the immigrant Chinese communities in Manhattan, Brooklyn and Queens, and frozen in time, there is no mention of numerous Chinese Americans playing with and conducting major American orchestras (some indeed in New York), nor a discussion of their struggles. Claiming Diaspora should have been subtitled, "Music making and consumption of the musics author's term of China among the most recent Chinese immigrants in Manhattan, Brooklyn and Queens ca. 1992-1993, with an interdisciplinary theoretical framework and a historical overview,âeuro to truly reflect its content.
The annual Chinese New Year parade in San Francisco has become a major metropolitan event and a chief tourist attraction, attended by thousands of spectators of all stripes and covered by television. ...Because of its popularity, Chiou-ling Yeh argues in her book Making an American Festival: Chinese New Year in San Francisco's Chinatown that the Chinese New Year parade has over the years been used for various political and commercial purposes - whether fundraising for community hospitals or anti-Japanese war in the 1940s. Most in fact hail from China's northern metropolitan areas and don't even speak the same dialects as the Cantonese Chinatown residents. ...after 1965 the power of traditional family and regional associations - the power base of the elites - waned even inside Chinatowns, slowly ceding to Chinese civil rights organizations, social welfare agencies, and to overseas commercial and real-estate interests. ...the irony is that while San Francisco New Year's celebration has acquired a distinct place in American consciousness because of its commercial promotion, it no longer occupies a central role in Chinese American community. Since 1953, as this book amply illustrates, it has largely become a vehicle for manufacturing Chinese American identity.
