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Inspired by the demands of royalty and ceremony, the weavers of the Ashanti and Ewe tribes have created cloths that combine colour and pattern. Worn like the togas of ancient Rome, these textiles are made from narrow lengths of cotton or silk, first woven on small drag looms, then cut and sewn together. The bands of colour are often balanced and enhanced by the woven details of motifs, providing a vocabulary of information for the owner and the onlooker - an indication of prestige or rank, or as a reflection of the key elements of everyday life. Over 130 textiles are included in the book, together with full descriptions of each example. An historical survey, an explanation of the methods of weaving and the use of cloths, is also included. 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Yet despite the ubiquity of hotels, little has been written about those who labor there. Drawing on eight years of participant observation and in-depth interviews, the renowned ethnographers Patricia A. Adler and Peter Adler reveal the occupational culture and lifestyles of workers at five luxury Hawaiian resorts.   These resorts employ a workforce that is diverse in gender, class, ethnicity, and nationality. Hawaiian resort workers, like those in nearly all resorts, consist of four groups. New immigrants hold difficult and dirty low-status jobs for little pay. Locals provide an authentic Polynesian flavor for guests, a ready pool of youthful high-turnover employees, and a population trapped in a place that offers few occupational alternatives. Managers tend to be middle-class, college-educated young and middle-aged men from the mainland whose lifestyles are occupationally transient. Seekers, mostly young, white, and from the mainland as well, escape to paradise seeking adventure, warmth, extreme sports, or some alternate life experiences.   The Adlers describe the work, lives, and careers of these four groups that labor in organizations that never close, with shifts scheduled around the clock and around the year. Paradise Laborers adds to the growing interest in the global flow of labor, as these immigrant workers display different trends in gendered opportunities and mobility than those exhibited by other groups. The authors propose a political economy of tourist labor in which they compare the different expectations and rewards of organizations, employees, and local labor markets.","brand":"WoB","offers":[{"title":"US \/ WELL_READ \/ SBYB","offer_id":50038042165521,"sku":"CIN0801489504A","price":0.0,"currency_code":"GBP","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0784\/4072\/6801\/files\/0801489504.jpg?v=1758966695"},{"product_id":"tender-cut-book-patricia-a-adler-9780814705070","title":"The Tender Cut","description":"Choice's Outstanding Academic Title list for 2013  2013 Honorable Mention for the Distinguished Book Award presented by the Midwest Sociological Society  Honorable Mention for the Charles H. Cooley Award for Outstanding Book from the Society for the Study of Symbolic Interaction  Illuminates the misunderstood meaning of self-injury in the 21st century  Cutting, burning, branding, and bone-breaking are all types of self-injury, or the deliberate, non-suicidal destruction of one’s own body tissue, a practice that emerged from obscurity in the 1990s and spread dramatically as a typical behavior among adolescents. Long considered a suicidal gesture, The Tender Cut argues instead that self-injury is often a coping mechanism, a form of teenage angst, an expression of group membership, and a type of rebellion, converting unbearable emotional pain into manageable physical pain.  Based on the largest, qualitative, non-clinical population of self-injurers ever gathered, noted ethnographers Patricia and Peter Adler draw on 150 interviews with self-injurers from all over the world, along with 30,000-40,000 internet posts in chat rooms and communiqués. Their 10-year longitudinal research follows the practice of self-injury from its early days when people engaged in it alone and did not know others, to the present, where a subculture has formed via cyberspace that shares similar norms, values, lore, vocabulary, and interests. 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As such, it is a mediator and shaper, influencing the way children collectively interpret their surroundings and deal with the common problems they face.   The Adlers explore some of the patterns that develop in this social space, noting both the differences in boys' and girls' gendered cultures and the overlap in many social dynamics, afterschool activities, role behaviour, romantic inclinations and social stratification. For example, children's participation in adult-organized afterschool activities - a now-prominent feature of many American children's social experience - has profound implications for their socialization and development, moving them away from the negotiated, spontaneous character of play into the formal systems of adult norms and values at ever-younger ages. When they retreat from adults, however, they still display distinctive peer group dynamics, forging strong ingroup\/outgroup differentiation, loyalty and identification. 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