人类生态学探讨人类社会系统如何同它们赖以生存的生态系统相互关联和相互影响。本书是该领域的第一部导读性著作，详细介绍了生态系统组织和发挥作用的机制，以及人类社会及其过程如何同生态的可持续性形成矛盾。作者将经过长期检验的生态学原理同复杂系统理论的最新概念相结合，并通过清晰易懂的文字、图表、案例和练习，使这些概念变得非常易于理解。对于人类生态学专业以及环境科学、社会科学、地理学、生态学专业的教师和学生来说，它都是一本极好的参考书。

《日常叙事的体裁研究(以京西燕家台村的拉家为个案)》作者西村真志叶将“体裁”理解为一种地方性、生活性和实践性的叙事分类“概念”。作者思考的问题是：在学术研究中如何实现研究者主体与被研究者(对象)主体之问的有效对话，如何在学术研究中“让”被研究对象自己的主体性得到“如其本然”的呈现。由此，《日常叙事的体裁研究(以京西燕家台村的拉家为个案)》得出的若干结论可归结为一个基本判断：从生活的层面看，燕家台村的“拉家”作为日常叙事的“体裁”概念在本质上是民众对正在自我实践着的、自由的生活形式的“命名的努力”。民众绝非丧失(价值)判断力的社会成员，他们正在毫无障碍地处理日常琐事，以自然的生活方式亲自构成和维持日常(道德)的社会秩序。作者还探讨了“体裁研究”本身同样作为“生活形式”的基本属性，讨论了民间文学—民俗学学术理论和研究方法的新的可能性，为民间文学一民俗学重塑自身基本理念及其实践方式的学术转型进行了有益的探索和示范。 西村真志叶所著的《日常叙事的体裁研究(以京西燕家台村的拉家为个案)》将京西——北京市门头沟区清水镇燕家台村的日常叙事“拉家”作为个案，从日常生活的层面，分析地方体裁在特定地域中的理解、实践以及运作过程。按照张紫晨的学科构思，本书属于民间文艺学原理的一支——体裁学的研究范畴。但本书的最终目的，不是对地方体裁的分析，也不是为体裁学添加新的个案，而是解构与重构传统的体裁学。换言之，本书通过一种被现有知识体系抛弃的地方体裁，在反思传统体裁学的同时，努力走向新的体裁研究。

本书是史密斯文化传播理论的重要作品，也是世界文化传播理论的经典之作。本书以大象形象为切入点，探讨了印度文明和玛雅文明之间的关系，同时涉及了其他主要文明，涵盖了从历史考古到建筑雕刻等众多领域。 本书主要通过比较印度、中南半岛与美洲的大象雕刻、神话传说，认为玛雅文明不是美洲土著的原创，而是人类文明自亚欧向太平洋对岸传播的结果。 丛书目前已经出版了5种： R.R. 马雷特 编 《牛津六讲：人类学与古典学》 克拉克洪 《论人类学与古典学的关系》 马塞尔•.莫斯 《论祈祷》 格拉夫特•埃利奥特•史密斯 《大象与民族学家》 弗雷泽 《火的起源神话》

Chinese Labor in a Korean Factorydraws on fieldwork in a multinational corporation (MNC) in Qingdao, China, and delves deep into the power dynamics at play between Korean management, Chinese migrant workers, local-level Chinese government officials, and Chinese local gangs. Anthropologist Jaesok Kim examines how governments, to attract MNCs, relinquish parts of their legal rights over these entities, while MNCs also give up portions of their rights as proxies of global capitalism by complying with local government guidelines to ensure infrastructure and cheap labor. This ethnography demonstrates how a particular MNC struggled with the pressure to be increasingly profitable while negotiating the clash of Korean and Chinese cultures, traditions, and classes on the factory floor of a garment corporation. Chinese Labor in a Korean Factory pays particular attention to common features of post-socialist countries. By analyzing the contentious collaboration between foreign management, factory workers, government officials, and gangs, this study contributes not only to the research on the politics of resistance but also to how global and local forces interact in concrete and surprising ways.

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.

《社群、组织与大众民主:印度喀拉拉邦社会政治的民族志》讲述了：“到民间去”，曾经是一个世纪前中国现代社会科学发生期所酝酿出来的口号。先有具备学术规范的社会调查，才有社会科学的出现。在少数人一段时间的尝试之后，一句凝结着共同体集体意识的“到民间去”成为1919年之后的知识界的运动，在中国促成书斋学问之外的社会调查之风蓬勃兴起。社会科学诸学科此前在中国主要是课堂传授的西方书本知识，“到民间去”的调查之风呼唤着以中国社会为对象的知识生产，这种知识生产逐渐造就了中国社会科学诸学科。