本书是高丙中民俗学论著的汇编，并附有户晓辉、刘晓春的延伸性论述。 高丙中在1988年完成的《民间口头创作新探》借助普列汉诺夫对社会心理与社会意识形式的区分来认识民间文学与民间口头创作的关系，提出民间文学只是民间口头创作的一个特殊部分，由此获得超出文学范围的民间文化研究的理论依据。他在1991年完成的《民俗文化与民俗生活》是熔铸民俗学150年的思想资料而撰写的理论民俗学著作。该文首先以“民”和“俗”为焦点评述了民俗学基本理论的历史发展逻辑，继而阐明了以生活和整体为取向的学术思想，然后将民俗学定位为以生活世界为观照对象的知识生产。该文的立论为此后20年的民俗学经验研究提供了理论和方法的支持。余下的其他论文大致都涉及民俗学路径对于中国人生活世界的研究与关怀。 以文化自觉和自我反思为条件的中国社会科学要以认识中国人的生活世界为己任。民俗学界已有的探索只是一个迟来的开始……

近年来，高丙中教授开始带领研究生到海外（包括美国、澳大利亚、印度、德国、马来西亚等国家）去进行田野调查，取得了一批虽然初步但却重要的研究成果。这些成果虽然尚属初步性质，但却具有一定的标志性意义：它标志着中国社会学人类学工作者开始从本国的需要出发，运用一种世界性的眼光来去对包括西方国家在内的海外世界进行实地性的考察。《海外民族志与中国社会科学》选取了高丙中教授及其团队在这方面所取得的部分成果。其中第一部分收入的三篇文章主要讨论了 “海外民族志”研究对于中国社会科学研究的意义，第二、第三部分则分两个主题具体呈现了该团队在海外从事民族志研究的部分成果。

How have the momentous policy shifts that followed the death of Mao Zedong changed families in China? What are the effects of the decollectivization of agriculture, the encouragement of limited private enterprise, and the world's strictest birth-control policy? Eleven sociologists and anthropologists explore these and other questions in this path-breaking volume. The essays concern both urban and rural communities and range from intellectual to working-class families. They show that there is no single trend in Chinese family organization today, but rather a mosaic of forms and strategies that must be seen in the light of particular local conditions. Content: Introduction: The Impact of Post-Mao Reforms on Family Life, Deborah Davis and Stevan Harrell Urban Families in the Eighties: An Analysis of Chinese Surveys, Jonathan Unger Urban Households: Supplicants to a Socialist State, Deborah Davis Geography, Demography, and Family Composition in Three Southwestern Villages, Stevan Harrell Family Strategies and EconomicTransformation in Rural China: Some Evidence from the Pearl River Delta, Graham E. Johnson Family Strategies and Structures in Rural North China, Mark Selden Reconstituting Dowry and Brideprice in South China, Helen F. Siu Wedding Behavior and Family Strategies in Chengdu, Martin King Whyte The Peasantization of the One-Child Policy in Shaanxi, Susan Greenhalgh Cultural Support for Birth Limitation among Urban Capital-owning Women, Hill Gates Strategies Used by Chinese Families Coping with Schizophrenia, Michael R. Phillips Settling Accounts: The Intergenerational Contract in an Age of Reform, Charlotte Ikels

E-mails proposing an "urgent business relationship" help make fraud Nigeria's largest source of foreign revenue after oil. But scams are also a central part of Nigeria's domestic cultural landscape. Corruption is so widespread in Nigeria that its citizens call it simply "the Nigerian factor." Willing or unwilling participants in corruption at every turn, Nigerians are deeply ambivalent about it--resigning themselves to it, justifying it, or complaining about it. They are painfully aware of the damage corruption does to their country and see themselves as their own worst enemies, but they have been unable to stop it. A Culture of Corruption is a profound and sympathetic attempt to understand the dilemmas average Nigerians face every day as they try to get ahead--or just survive--in a society riddled with corruption. Drawing on firsthand experience, Daniel Jordan Smith paints a vivid portrait of Nigerian corruption--of nationwide fuel shortages in Africa's oil-producing giant, Internet cafés where the young launch their e-mail scams, checkpoints where drivers must bribe police, bogus organizations that siphon development aid, and houses painted with the fraud-preventive words "not for sale." This is a country where "419"--the number of an antifraud statute--has become an inescapable part of the culture, and so universal as a metaphor for deception that even a betrayed lover can say, "He played me 419." It is impossible to comprehend Nigeria today--from vigilantism and resurgent ethnic nationalism to rising Pentecostalism and accusations of witchcraft and cannibalism--without understanding the role played by corruption and popular reactions to it.

男女平等理想好像永远处于逃遁状态，在地平线上不断闪现，似乎又可望而不可即。杜杉杉认为，如果将视线从潜伏于女权主义主流的形形色色乌托邦理想上移开．人们可能会惊奇地看到．男女平等社会确实存在。基于对云南拉祜族社会的大量田野调查。《社会性别的平等模式:“筷子成双”与拉祜族的两性合一》发现，诚如有关“筷子成双”的诸多拉祜谚语所喻示，男女平等社会可以在两性合一的理念中有效实践。

日本人类学家向来有面向海外“他者”研究的传统，与此同时日本文化自身也作为“他者”被研究。本书编译了其中有代表性的关于原住民、发展与文化的优秀论文，以及李海泉本人对日本研究专著《未开化的日本》所写的书评，使读者由此得以一窥日本人类学研究的动向，也加深了对日本民族文化的认识。此外，本书附录的两篇译文还对生态人类学和日本灾害危机管理作了一定的考察。 插页中的照片均为李海泉亲自拍摄，中日庙会比较和日本的土地神仙均为难得的一手资料，呈现给读者真实生动的日本文化风情。

康敏博士的专著《“习以为常”之蔽》是一部很值得一读的外国民族志，很了不起。该书反映了近年来中国东南亚研究中一个非常可喜的重要转向：即中国大学的博士生开始走出国门，奔赴东南亚国家从事田野调查研究。在此之前，虽然不乏海外中国留学生也到东南亚实地调查，收集资料，但一般都是受国外大学的派遣与资助，专门为国外大学学位论文而准备；同样，虽然中国大学也有部分学者、甚至博士生，曾创造条件到东南亚国家进行这样或那样的研究，但一般或为短期肤浅粗放式的观光考察，或为长期交流学习式的进修访问；虽然中国前辈著名学者如人类学家林惠祥和社会学家陈达，也曾在东南亚从事过长期的实地考察，并有专门著作问世，但那毕竟是在战前特殊的历史条件下进行的，就像台湾著名的人类学家李亦园上个世纪六十年代赴马来西亚柔佛州的田野考察一样，毕竟与内地大学和学者的境况不可同日而语。就社会科学在新中国半个多世纪来的独特历史遭遇和中国对外国地域研究的整体水平而言，像康敏博士那样从事为期近一年的专题田野调查，从学术的原动力到财物资助，完全靠自己筹措而不用依靠海外援助，其困难之大，可想而知；其闯劲之足，令人刮目。正因为如此，如果说北大社会学与人类学系高丙中教授麾下的博士生团队可谓开了风气之先，一点不为过。康敏博士论文的成功实践，从另一个侧面也展示了中国与东南亚关系（包括学术交流）近士多年来突飞猛进的飞跃发展和广阔前景。

《努尔人》一书通过对非洲部落政治制度的田野研究，提出了一个挑战性的问题：在一个没有国家和政府统治的群体中，社会是如何组织起来的？ 本书是现代人类学史上最著名、最具有代表性的典范作品之一。《努尔人》的经典性一方面体现在其主题上，它开创了一部民族志专门讨论个主题的先河；另一方面体现在其方法论上，它集中在一个具体的社会里展开结构分析。这两方面均对今后人类的研究范式产生了深远的影响。

本书试图通过羌村这一典型社区的调查研究，探索人类社会构成的基本原理和文化变迁的一般规律。书中详细描述分析了羌村人的经济生活模式，社会构建与运转，个人与社会的关系，精神世界的构造；进而联系羌族历史上从游牧到农耕的巨大变迁，以及羌村现实生活的变化，提出文化的本质在于适应，适应带来社会进步的理论假设。在文化更新和文化融合都更为剧烈的今天，如何更好的适应急剧变化的世界？羌村人的故事，或许对我们有所启迪。

From Publishers Weekly Dividing world history into three phases (hunting/gathering, agriculture and industry), this study asserts that most agrarian civilizations are too self-limiting for the leap into capitalism and a market economy. "Gellner's ambitious theory smacks of Eurocentric hubris, and . . . his prose is turgid and portentous," chided PW. Copyright 1990 Reed Business Information, Inc. From Library Journal British philosopher/anthropologist Gellner offers a comprehensive theory of history: humans settle into agriculture, produce surpluses, and divide into complex subgroups. Communication becomes pressing. Written language emerges as a controlling super-reality, bringing a Platonic illusion of an eternal world. Gradually, facts take precedence over concepts and "objective knowledge" is born. This scheme takes us from the tribal society to the Royal Society, but Gellner has not met all the challenges. There are still those who think that real knowledge is offered only by theology, or Platonic mathematical and logical reality, or a society free of class tension. And Franz Borkenau urged in End and Beginning ( LJ 1/11/81) that all knowable reality is powerfully shaped by language. Thought-provoking but not conclusive. - Leslie Armour, Univ. of Ottawa Copyright 1989 Reed Business Information, Inc. --This text refers to an out of print or unavailable edition of this title.

In "Anthropology and Social Theory", the award-winning anthropologist Sherry B. Ortner draws on her longstanding interest in theories of cultural practice to rethink key concepts of culture, agency, and subjectivity for the social sciences of the twenty-first century. The seven theoretical and interpretive essays in this volume each advocate reconfiguring, rather than abandoning, the concept of culture. Similarly, they all suggest that a theory which depends on the interested action of social beings - specifically practice theory, associated especially with the work of Pierre Bourdieu - requires a more developed notion of human agency and a richer conception of human subjectivity. Ortner shows how social theory must both build upon and move beyond classic practice theory in order to understand the contemporary world. Some of the essays reflect explicitly on theoretical concerns: the relationship between agency and power, the possibility of producing an anthropology of subjectivity, and the problematic quality of ethnographic studies of resistance. Others are ethnographic studies that put into practice Ortner's theoretical framework. In these, she investigates aspects of social class, looking at the relationship between race and middle-class identity in the United States, the often invisible nature of class as a cultural identity and as an analytical category in social inquiry, and the role that public culture and media played in the creation of the class anxieties of Generation X. Written with Ortner's characteristic lucidity, these essays constitute a major statement about the future of social theory from one of the leading anthropologists of our time.

Living Language: An Introduction to Linguistic Anthropology is a clear and accessible exploration of the prominent theoretical issues in linguistic anthropology and a student-friendly introduction to the study of language in real-life social contexts around the world. Combining classic studies on language in social contexts and cutting-edge, contemporary scholarship, Ahearn provides a unifying synthesis of research in linguistic anthropology and looks towards future research in the field. Treating language as inextricably intertwined with culture and social relations Living Language combines theory with examples of contemporary language use to explore the way in which language creates, maintains, challenges, and reconfigures social hierarchies. Chapter topics include gender, race, and ethnicity, language acquisition and socialization, performance, literacy practices, multilingualism, and globalization. Laura Ahearn introduces the fascinating field of linguistic anthropology as well as underlining the value of an ethnographically grounded approach to the study of language.

與以往學界對中國基督教活躍於內陸鄉村社會的認識有所不同，本書側重描繪基督教在發達的沿海商業中心溫州迅猛崛起的軌跡，並以溫州為例，剖析宗教實踐、宗教空間和宗教話語在中國城市現代性變遷中所扮演的重要角色，內容涉及政教關係、民營資本主義發展、日常消費、性別關係、道德文化、階層關係、城鄉差異以及農民工的城市融入。作者為寫作本書所做的人類學田野調查和生活史素材的收集歷時近兩年，勾勒出一幅新興城市商業精英所引領的宗教復興之圖景。通過著重記錄商人基督徒群體在日常框架下對現代性與經濟發展的理解以及他們的身份建構，力圖從社會文化層面揭秘改革時期都市基督教的驚人增長。本書強調基督教並非一個內部高度同質的意義體系，而可將其當作一面棱鏡，多角度透視當代中國社會文化變遷的宏觀過程。本書可用作中國人類學／社會學、都市研究、宗教研究以及定性研究方法的大學教材。 「對於對政教關係或對現代中國宗教實踐有興趣的人士來說，這是一本必讀書，作者淺白易懂的文字適合用於本科教材。」──《中國季刊》(The China Quarterly) 「這是第一部關於中國基督新教的民族志專著。曹南來博士成功地粉碎基督教在中國作為洋教的刻板認識，讓讀者窺見一個已高度本地化、去政治化的宗教，而這一宗教又與資本主義經濟行為形成高度互滲。」──《亞洲人類學》(Asian Anthropology)

本书是《物质》(Stuff)一书的续篇，《物质》总结了之前作者在物质文化方面的一些论述和文章，而这部姊妹篇则首先总结了作者在消费领域的一些研究，之后转向研究消费给我们带来了哪些影响等问题。本书的核心是探讨什么是消费以及我们为什么要消费，不过其中有三章的内容更侧重于探讨“消费给我们带来什么样的影响”这一问题，并且其中特别提到了对政治经济学本质的反思，以及对当前人们提出的环境可持续发展方案的一些质疑，许多在《物质》一书中没有提到的有关政治和经济的议题在本书中都有详尽的探讨。而在当前各种各样的重点关注之中，作者深感立场的重要性，因此也使本书看起来观点非常明确。

Caste: Its Twentieth Century Avatar is a collection of essays by experts on the complex topic of the caste system prevalent in India. The book is an attempt to describe the effects of India’s caste system on the various political, social and economic aspects of the country. Caste is a kind of social division of people based on their lifestyle, occupation, hierarchical status, notion of purity and many other factors. The caste system in India is one of the primary drivers that divide the society into separate social groups. It has been a subject of numerous studies and also serves as a reference to the study of caste-like divisions outside of India. Caste: Its Twentieth Century Avatar edited and introduced by the author describes to the reader the influence of the caste system in the current scenario, in which India is on the brink of modernization. The book discusses how the ancient caste system of India, practiced even today, comes in the way of the country's progress. The book goes on to give an account of the role of women in keeping the caste system alive in the present day, the correlation between caste and the Indian economy and its effect on Hinduism. It also gives the reader an understanding of the backward classes’ movements and struggle for power in Tamil Nadu, Bihar and Uttar Pradesh. It also touches upon the topic of efficiency versus job reservation, caste systems existing among Indian Christians and Muslims, and critiques relating to the Mandal Commission Report and its subsequent judgement.

前言 人类学为我们打开了一个与众不同的视角。通过人类学的透镜，我们立刻可以看到自己与全人类的亲缘关系，以及我们自己的与众不同。第一次通过透镜窥视世界的学生经常会问：“那些人怎么会跟我们一样？”“那些人怎么会跟我们不一样？”他们常常惊喜地发现，人们之间惊人的相似和震撼的差异。 这本书介绍了15个社会，书中对其中每一个社会的介绍都只是浮光掠影，多有不足。我希望任何对这些社会感兴趣的同学，能进一步探究这些社会中人们过去与现在的生活。下面各个章节的目的更多是为激起学生的兴趣，而不仅仅是满足好奇。 这些挑选出来的人群都有自身独特的传统文化。每个群体都有着与众不同的文化模式与实践方式；都面对着世界变革所带来影响的挑战，并产生了不同的结果。除此之外，他们也经常为人类学导论性课程提供了重要概念的典型例证：例如阿赞德人的巫术、阿兹特克的人牲、特罗布里恩岛的库拉（kula）交换、米南加保人的母系继嗣。因此，这本书既可以通过这15个社会的个案单独来看，作为对这些核心概念的介绍，也可以作为一些人类学教材的辅助参考，比如科塔克（Kottak）的导论教材，其中经常提及并引证的大多数社会都来自本书。 书中呈现的很多人群都身处离散（diaspora）之中；其中很多群体都竭力在新居住地保持原有的传统。当奥吉布瓦文化随着博彩业发展而繁荣起来时，部落成员开始思考，保留地上的博彩业，会对传统产生多大挑战。卡鲁里人的音乐已经成为保护雨林免遭破坏的一种积极手段。提维人的与世隔绝曾是其土著文化发展中的突出特征。如今，他们也不复隔绝了。他们鼓励旅游业发展，同时也继续教会年轻一代学习采集最好的“荒野食物”。海地移民和苗族难民在美国社会中对自己地位有着非常不同的预期。像巴涉利人这样的游牧民则要面对政府和环境专家的责难，因为政府认为定居的人更加“文明”一些，而环境分析家关心的则是畜牧生活与沙漠扩大化对农业土地的影响。如果只是以工业发展为目标而不重视土著文化，那么阿赞德人的重新安置与发展是无法实现的。 我们的世界以前所未有的速度发生着变化。文化多样性的探究与推进，既融入了许多大学的研究工作当中，也笼罩着被某些人当做分裂主义策略的威胁，还可能在其他时候成为一种武器。当我们日益面对一种全球性文化，面对文化差异造成的种种挑战之时，人类学肩负着让人们尊重差异，直面挑战的更艰巨的重任。