人类学有两大任务，一是理解什么是人，二是理解人性是如何透过多元的文化表现出来。数码科技的蓬勃发展给这两者都带来了新的作用力。《数码人类学》向读者展示了人类与数码科技如何辩证地相互定义。最终我们试图得出一个结论，那便是“数码科技对人类到底意味着什么？”
从社交网站到数字化博物馆；从数字时代政治学到电子商务，浸润式的数码科技，给普通人的生活带来了根本性的改变。仅仅用数据来说明与理解问题显然过于太苍白，我们需要长期的定性研究，来分析人们是如何使用数码科技，而这样的行为又如何对其使用者产生影响，以及在世界范围内数码科技又是如何得到广泛运用与开发的。
《数码人类学》收录了数码文化研究领域杰出的人类学学者的前沿研究成果，向读者展示了如何运用人类学研究方法来有效地理解数码文化。《数码人类学》可用作人类学、传播学、社会学等学科以及文化研究、媒体研究等相关专业的高等教育教材。

China is a vast nation comprised of hundreds of distinct ethnic communities, each with its own language, history, and culture. Today the government of China recognizes just 56 ethnic nationalities, or minzu, as groups entitled to representation. This controversial new book recounts the history of the most sweeping attempt to sort and categorize the nation's enormous population: the 1954 Ethnic Classification project (minzu shibie). Thomas S. Mullaney draws on recently declassified material and extensive oral histories to describe how the communist government, in power less than a decade, launched this process in ethnically diverse Yunnan. Mullaney shows how the government drew on Republican-era scholarship for conceptual and methodological inspiration as it developed a strategy for identifying minzu and how non-Party-member Chinese ethnologists produced a "scientific" survey that would become the basis for a policy on nationalities.

Rapid industrialization, urbanization, and marketization have led to startling social changes in reform-era China. Mindful of the many forms of social theory that relate modernity to individualism, this volume addresses social and cultural change through the lens of psychological anthropology. The contributors explore Chinese modernity through the psychosocial contradictions experienced by artists, dancers, and poets; by mothers and daughters; by school children and migrant workers; the mentally ill, and others. As a whole, the book provides a disturbing but hopeful portrait of Chinese society, an opportunity to rethink the significance of the concept of modernity, and a vivid reminder of the enmeshment of individual psyches in their wider social and cultural environments.

本书收录八篇于1974—1991年间发表的人类学史论文，主要关注两位在现代民族志田野工作的发展和人类学学科制度化过程中影响深远的人物：鲍亚士与马林诺斯基，并讲述作为人类学基本方法的田野工作的兴起，及其符码化与神秘化过程。
全书涉及人类学史的几个重要主题：人类学的“浪漫原始主义”；人类学与更大的社会政治场域的关联与冲突；其“科学”志向与获取“素材”的主观方式之间的张力，等等。作者利用诸多不同时间、地点的民族志作家的田野报告及未出版的手稿进行深入研究，以历史的眼光对人类学的“神话”进行审视，为我们提供了对人类学“文化”的深刻洞见。

In an historical account of the growth and development of the field of cognitive anthropology, Roy D'Andrade examines how cultural knowledge is organised within and between human minds. He begins by examining the research carried out during the l950s and l960s which was concerned with how different cultures classify kinship relationships and the natural environment, and then traces the development of more complex and sophisticated cognitive theories of classification in anthropology which took place in the l970s and l980s. In an analysis of more recent developments, the author considers work involving cultural models, emotion, motivation and action. He concludes with a summary of the theoretical perspective of cognitive anthropology.

Gregory Bateson's work continues to touch others in fields as diverse as communication, ecology, anthropology, philosophy, family therapy, education, and mental/spiritual health. The authors in this special issue of Cybernetics & Human Knowing (C&HK) celebrate the Bateson Centennial.

Gregory Bateson was a philosopher, anthropologist, photographer, naturalist, and poet, as well as the husband and collaborator of Margaret Mead. With a new foreword by his daughter Mary Katherine Bateson, this classic anthology of his major work will continue to delight and inform generations of readers.

"This collection amounts to a retrospective exhibition of a working life. . . . Bateson has come to this position during a career that carried him not only into anthropology, for which he was first trained, but into psychiatry, genetics, and communication theory. . . . He . . . examines the nature of the mind, seeing it not as a nebulous something, somehow lodged somewhere in the body of each man, but as a network of interactions relating the individual with his society and his species and with the universe at large."—D. W. Harding, New York Review of Books

"[Bateson's] view of the world, of science, of culture, and of man is vast and challenging. His efforts at synthesis are tantalizingly and cryptically suggestive. . . .This is a book we should all read and ponder."—Roger Keesing, American Anthropologist

This lively and provocative book casts an anthropological eye on the field of science in a wide-ranging and innovative discussion that integrates philosophy, history, sociology, and auto-ethnography. Jonathan Marks examines biological anthropology, the history of the life sciences, and the literature of science studies while upending common understandings of science and culture with a mixture of anthropology, common sense, and disarming humor.Science, Marks argues, is widely accepted to be three things: a method of understanding and a means of establishing facts about the universe, the facts themselves, and a voice of authority or a locus of cultural power. This triple identity creates conflicting roles and tensions within the field of science and leads to its record of instructive successes and failures. Among the topics Marks addresses are the scientific revolution, science as thought and performance, creationism, scientific fraud, and modern scientific racism. Applying his considerable insight, energy, and wit, Marks sheds new light on the evolution of science, its role in modern culture, and its challenges for the twenty-first century.

In Geneologies of Religion, Talal Asad explores how religion as a historical category emerged in the West and has come to be applied as a universal concept.
The idea that religion has undergone a radical change since the Christian Reformation―from totalitarian and socially repressive to private and relatively benign―is a familiar part of the story of secularization. It is often invokved to explain and justify the liberal politics and world view of modernity. And it leads to the view that "politicized religions" threaten both reason and liberty. Asad's essays explore and question all these assumptions. He argues that "religion" is a construction of European modernity, a construction that authorizes―for Westerners and non-Westerners alike―particular forms of "history making."

本书被英语学术界视为人类学经典读物，重点检讨人类学家与他们的研究对象之间的关系，特别提出“人类学是西方世界的一种宇宙观”的看法，并为文化批评学家、哲学家和历史学家所从事的有关人类社会的研究提出了新的方向。费边指出，人类学家常常将自己的立场假定为“在此时此地者”，与此同时将他们的研究对象假定为“在彼时彼地者”。因而，人类学将其研究对象作为与研究者所处的时代错开的“他者”。费边在这本书中挑战了西方人类学的“他者”假定。根据他的洞见，在西方人类学发展的历史中，由于人类学家们对“多样性时间”的娴熟运用，人类学的产生、发展和转变，都涉及到人类学背后的权力与不平等关系。许多著名学者因此给了该书极高的评价，乔治?马库斯认为，该书“是对人类学书写的彻底的认识论批评。”

《口语文化与书面文化:语词的技术化》为我们研究和保护史诗、口头传统和无形的文化提供了有力的理论基础。

"An important and quite beautiful book". ("Library Journal"). "[Eliade] throws a searching and humbling light on our modern fragmented existence". ([London] "Times Literary Supplement"). "Treatment of such subjects as the meaning of the sacred, sun and moon worship, water symbolism, sacred stones, fertility cults, the earth mother, symbols of regeneration and the myth of eternal renewal, will interest the general reader as well as the scholar". ("New York Times"). "It is doubtful that one could encounter a more impressive work of scholarship and insight...All serious students of religion would derive enormous profit from the reading of this work". ("Kirkus"). In this era of increased knowledge the essence of religious phenomena eludes the psychologists, sociologists, linguists, and other specialists because they do not study it as religious. According to Mircea Eliade, they miss the one irreducible element in religious phenomena - the element of the sacred. Eliade abundantly demonstrates universal religious experience and shows how humanity's effort to live within a sacred sphere has manifested itself in myriad cultures from ancient to modern times; how certain beliefs, rituals, symbols, and myths have, with interesting variations, persisted. Mircea Eliade's works include the multivolume "History of Religious Ideas". John C. Holt is a professor of religion at Bowdoin College and the author of "The Religious World of Kirti Sri: Buddhism, Art, and Politics of Late Medieval Sri Lanka".

《云南三村》是我国著名社会学家、人类学家费孝通先生和他的助手张之毅先生上世纪30 年代末40年代初在云南内地农村所作的调查报告，包括了《禄村农田》、《易村手工业》、《玉村农业和商业》。其中的“禄村”、“易村”、“玉村”分别是指禄丰、易门、玉溪的一个村庄。
进行这些调查的时候，正值“强敌压境，家乡沦陷”的抗战初期，“为什么一个所谓‘学成归乡的留学生’会一头就钻入农村里去做当时社会上没有人会叫好的社会调查？”费孝通先生在《云南三村》的序言里边问边答：“中国在抗战胜利之后还有一个更严重的问题要解决，那就是我们将建设成怎样一个国家。在抗日的战场上，我能出的力不多。但是为了解决那个更严重的问题，我有责任，用我学到的知识，多做一些准备工作。那就是科学地去认识中国社会。”
从费孝通先生的这段话里，我们清晰地读到了一个中国知识分子的社会责任感和使命感。为了这一目的，费孝通先生利用类型比较法，有的放矢地选择了中国农村的几种“类型”，进行调查、分析和比较，由一点到多点，由局部到全体，进而认识中国农村的整体面貌。在尝试了广西大瑶山调查和江苏太湖边上的江村调查之后，1938年至1942年，任教于云南大学并主持社会学研究室工作的费孝通和他的助手张之毅，利用6年时间完成了“云南三村”的调查。以当时的条件来做这样细致的工作，其艰辛可想而知。正如费孝通先生描述：“易村的工作环境，实在比我们所有的工作地方都困苦。不但我们曾好几天除了花生外，没有任何其他可以下饭的东西，而且人地生疏，没有半点借径。一切都得硬硬的打入这个陌生的社区中去。”然而就是在这样的境况下，社会学家们不畏艰难，不辞辛劳，以坚强的意志和严谨的治学做成了不同凡响的事。这是一种何等的求知精神，何等的治学态度！也因了此，《云南三村》才折射出它永恒的价值，闪烁着它不朽的光芒。
而今，时间过去了六七十年，捧读手中的这本《云南三村》，我们为之动容。三个村庄的调查报告，超过30万字，六七十年前的农村社会生活，一目了然地展现在我们面前。农作活动、土地利用、家庭消费、农村金融，甚至成年男子年产人粪、上门姑爷的经济因素等等，农村社会生活的方方面面，社会学家们均以详实的数据，生动的实例，科学的剖析，具体而微地调查出来。其中的细致程度，令人叹为观止。譬如在调查干田冬作物的劳力费用时，社会学家们列表细分，蚕豆种植过程中的拨豆、挑豆、打豆、挖沟、按豆等项工序，每道需要多少男工，多少女工，每天工价多少，工食多少；计算嫁娶费用时，回婚、吃大箩、压定、过大礼、酒席各要多少钱，男方收支多少，女方又是多少；介绍土纸的制造时，社会学家们甚至将舀纸房、炕纸房的全套工具，标明尺寸绘制下来。
态度决定一个人的成就，决定一件事的价值。看了这些，我们也才能明白费孝通和张之毅何以成为享誉中外的知名学者，才能明白《云南三村》何以具有深远持久的社会意义。为避日机轰炸，费孝通和张之毅是在呈贡的一座魁星阁上完成这部著作的。“战时内地知识分子的生活条件是够严酷的了。但是谁也没有叫过苦，叫过穷，总觉得自己在做着有意义的事。吃得了苦，耐得了穷，才值得骄傲和自负。”在这本书里，我们更读懂了传统知识分子的人格魅力和治学精神。从司马迁的发愤著史到明清“小学”学者的考据作风，从闻一多的“三月不下楼”到费孝通的《云南三村》，这种人格魅力和治学精神始终贯穿了传统知识分子的内在世界，成为文明传承和社会进步的不尽源泉。
时下的社会已进入信息时代，文化的多元使我们这个时代更加绚烂多彩。然而不幸的是，即使是在学术界和教育界，浮躁的空气也弥漫了知识的殿堂，不少的学者和更多的学人，追求的往往只是物质的利益和虚假的声名。他们中许多人的智识，仅仅局限于查找他人的成果和网上的资料并组织成篇，这种缺乏创造性的工作，可以肯定对社会是没有多少意义的。面对《云南三村》，我们又该怎样看待这种治学精神的普遍断层呢？
我们需要《云南三村》，我们需要传统的治学精神。
从《江村经济》到《云南三村》，还可以说一直到80年代城乡关系和边区开发的研究，中间贯串着一条理论的线索。《云南三村》是处在这条线索的重要环节上，而且在应用类型比较的方法上也表现得最为清楚。因之，要理解魁阁所进行的这些的社会学研究，最好看一看这本《云南三村》。
《云南三村》是从《江村经济》基础上发展出来的。《江村经济》是对一个农村社区的社会结构和其运作的素描，勾画出一个由各相关要素有系统地配合起来的整体。在解剖这一只“麻雀”的过程中提出了一系列有概括性的理论问题，看到了在当时农村手工业的崩溃、土地权的外流、农民生活的贫困化等等，因而提出了用传统手工业的崩溃和现代工商业势力的侵入来解释以离地地主为主的土地制度的见解。

超越五千年视野，打通史前史与文明史的分隔
揭开夏商周三代迷雾，提出国家起源的新假设
以人类学家的思维，破解古代中国人群的互动密码
纣王囚姬昌，姜子牙等献美女、骏马，哪样才让纣王动心？
穆王西征的浪漫背后，还有一个惊人的社会交换体系？
伯乐相马的传说中，居然隐藏着秦国崛起 的密码？
吴越争霸的主角们，为什么相继走向两线作战的困境？
中国史上第一个长途旅行的人，按什么规律选择了他的路线？
“振大汉之天声”，其实只是一种历史的幻象？
……
太多的历史谜题，本书将给我们带来不一样的答案，让我们拥有更宽阔的历史视野——在把握历史的同时，也更好地理解我们今天所生活的世界。
本书不拘泥于“华夏中心”观念，将中国历史上各人群的活动，投射到东亚大陆的地理构造上，运用人类学方法重新解读中国历史上(上溯夏商周、下迄明清)众多人群留下的传说和谜团，对这些古代人群崛起的原因和最终的走向，提出了令人耳目一新的解释，呈现出不同于以往的历史新知。本书尝试描绘出一幅东亚人群迁移和文化变迁的动态图景，打通东亚大陆史前史与文明史的巨大分隔，传递出一种完整的“人类史”的观念。
这是一部人类学家视野中的中国大历史，将给读者的历史知识和历史观带来升级更新的畅快体验。全书收有近三十面彩色插图。

1955年，英国人类学家格卢克曼在他的首部法律民族志中认为，非洲本土习惯法与西方法律相比共性大于差异。但是美国人类学家博安南却提出相反观点，认为非洲习惯法与英美法相比存在着较大差异。所以他强调要从当地人的视角来理解当地人的法律，主张放弃英美法律范畴，大量使用当地人自用的术语。因而双方为此进行了长达几十年的激烈争论。
双方争论的内容主要包括：不同地域和民族是否具有相同的法律制度和法律观念？能否使用西方的法律范畴比如概念、原则、体系、法学理论来描述和分析非西方的法律制度？能否对不同的法律制度进行比较？使用何种语言进行比较？使用西方法律范畴进行研究，能否体现出当地法律的特殊性？这些问题正是法律人类学一个世纪以来不断面对、至今仍未解决的困境之所在。

“基督教中国化”的话题是中国政界、教界和学界都非常关注、而且也颇有争议的论题。基督教与中国的关系从其历史发展沿革来看乃是两种文化体系相遇和对话的关系，当然也是两种强势文化彼此接触和对比的关系。《基督教中国化研究丛书·麦芒上的圣言：一个乡村天主教群体中的信仰和生活》作者吴飞通过民间考察的形式，对基督教在现代中国民间社会的历史与处境做了深入细致的分析与论述。

Who exactly are China's new rich? This pioneering investigation introduces readers to the private lives—and the nightlives—of the powerful entrepreneurs and managers redefining success and status in the city of Chengdu. Over the course of more than three years, anthropologist John Osburg accompanied, and in some instances assisted, wealthy Chinese businessmen as they courted clients, partners, and government officials.
Drawing on his immersive experiences, Osburg invites readers to join him as he journeys through the new, highly gendered entertainment sites for Chinese businessmen, including karaoke clubs, saunas, and massage parlors—places specifically designed to cater to the desires and enjoyment of elite men. Within these spaces, a masculinization of business is taking place. Osburg details the complex code of behavior that governs businessmen as they go about banqueting, drinking, gambling, bribing, exchanging gifts, and obtaining sexual services.
These intricate social networks play a key role in generating business, performing social status, and reconfiguring gender roles. But many entrepreneurs feel trapped by their obligations and moral compromises in this evolving environment. Ultimately, Osburg examines their deep ambivalence about China's future and their own complicity in the major issues of post-Mao Chinese society—corruption, inequality, materialism, and loss of trust.

Can forests think? Do dogs dream? In this astonishing book, Eduardo Kohn challenges the very foundations of anthropology, calling into question our central assumptions about what it means to be human—and thus distinct from all other life forms. Based on four years of fieldwork among the Runa of Ecuador’s Upper Amazon, Eduardo Kohn draws on his rich ethnography to explore how Amazonians interact with the many creatures that inhabit one of the world’s most complex ecosystems. Whether or not we recognize it, our anthropological tools hinge on those capacities that make us distinctly human. However, when we turn our ethnographic attention to how we relate to other kinds of beings, these tools (which have the effect of divorcing us from the rest of the world) break down. How Forests Think seizes on this breakdown as an opportunity. Avoiding reductionistic solutions, and without losing sight of how our lives and those of others are caught up in the moral webs we humans spin, this book skillfully fashions new kinds of conceptual tools from the strange and unexpected properties of the living world itself. In this groundbreaking work, Kohn takes anthropology in a new and exciting direction–one that offers a more capacious way to think about the world we share with other kinds of beings.

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.