{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","title":"Time, Consumption and Everyday Life Practice, Materiality and Culture","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"requested_by":"printed_page","book":{"source_type":"original_book","book_id":"1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","id":"1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","uuid":"1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","title":"Time, Consumption and Everyday Life Practice, Materiality and Culture","normalized_title":"timeconsumptionandeverydaylifepracticematerialityandculture","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"isbns":[],"parsed":true,"ai_readable":true,"document_type":"book","page_count":236,"navigation_url":"https://workshop.closeclaw.top/ai/book/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","title_url":"https://workshop.closeclaw.top/ai/title/Time%2C%20Consumption%20and%20Everyday%20Life%20Practice%2C%20Materiality%20and%20Culture","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","page_url":"https://workshop.closeclaw.top/api/ai/books/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e/page","search_url":"https://workshop.closeclaw.top/api/ai/books/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e/search"},"page":{"printed_page":185,"pdf_page":184,"physical_index":184,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"22fe3acd2f9e2f8fd0e04517954c3a07bad2c322ab7cbcd74ac3fe8b2f259a1f"},"chapter":"List of Tables and Figures","content":"2. Daruma are hollow, round wish dolls with no arms or legs, modeled after Bodhidharma, the founder and first patriarch of Zen.\n\n3. Of the fifteen married women over 45 years old in my sample, eight became full-time housewives when they married, while only three continued to work throughout their married lives. The eight married women in their thirties and early forties who participated in my study continued to work after they married. In both cases, Japanese men continue to be largely absent in the home and are unlikely to share any domestic shores or play a role in childrearing\n\n4. This included sending seasonal gifts to people one was indebted to as well as literally paying off credit card debts.\n\n5. The Japanese religious landscape is diverse, but I am primarily concerned with the amalgamation of Shinto and sectarian Buddhism grounded in practice.\n\nReferences\n\nSeasonal and Commercial Rhythms\n\n185","previous_page":184,"next_page":186}