High-rise public housing developments were signature features of the post-World War II city. A hopeful experiment in providing temporary, inexpensive housing for all Americans, the "projects" soon became synonymous with the black urban poor, with isolation and overcrowding, with drugs, gang violence, and neglect. As the wrecking ball brings down some of these concrete monoliths, Sudhir Venkatesh seeks to reexamine public housing from the inside out, and to salvage its troubled legacy. Based on nearly a decade of fieldwork in Chicago's Robert Taylor Homes, "American Project" is the first comprehensive story of daily life in an American public housing complex. Venkatesh draws on his relationships with tenants, gang members, police officers, and local organizations to offer an intimate portrait of an inner-city community that journalists and the public have only viewed from a distance. Challenging the conventional notion of public housing as a failure, this startling book re-creates tenants' thirty-year effort to build a safe and secure neighborhood: their political battles for services from an indifferent city bureaucracy, their daily confrontation with entrenched poverty, their painful decisions about whether to work with or against the street gangs whose drug dealing both sustained and imperiled their lives. "American Project" explores the fundamental question of what makes a community viable. In his chronicle of tenants' political and personal struggles to create a decent place to live, Venkatesh brings us to the heart of the matter.

We like to think of ourselves as possessing an essential self, a core identity that is who we really are, regardless of where we live, work, or play. But places actually make us much more than we might think, argues Japonica Brown-Saracino in this novel ethnographic study of lesbian, bisexual, and queer individuals in four small cities across the United States.

Taking us into communities in Ithaca, New York; San Luis Obispo, California; Greenfield, Massachusetts; and Portland, Maine; Brown-Saracino shows how LBQ migrants craft a unique sense of self that corresponds to their new homes. How Places Make Us demonstrates that sexual identities are responsive to city ecology. Despite the fact that the LBQ residents share many demographic and cultural traits, their approaches to sexual identity politics and to ties with other LBQ individuals and heterosexual residents vary markedly by where they live. Subtly distinct local ecologies shape what it feels like to be a sexual minority, including the degree to which one feels accepted, how many other LBQ individuals one encounters in daily life, and how often a city declares its embrace of difference. In short, city ecology shapes how one “does” LBQ in a specific place. Ultimately, Brown-Saracino shows that there isn’t one general way of approaching sexual identity because humans are not only social but fundamentally local creatures. Even in a globalized world, the most personal of questions—who am I?—is in fact answered collectively by the city in which we live.

Many young professionals seek egalitarian partnerships in which both partners work for pay and share unpaid housework and childcare. Yet working couples' realities often deviate from this ideal, with women trading off employment for family care. Will contemporary young adults repeat this pattern, or will they come closer to achieving equality in work and family? Equal Partners? seeks to explore this question.  

Drawing on six years of interviews with the partners in twenty-one different-gender couples, Jaclyn S. Wong documents how supportive workplaces, partners' steadfast gender-egalitarian attitudes, and partners' jointly coordinated actions all need to come together for couples to experience gender equality in work and family. This book offers a compelling study of the dynamics of couples in ambitious partnerships who aspire to equality as they navigate the external pressures that come with life planning.

How the misuses of Martin Luther King’s legacy divide us and undermine democracy

In the post–civil rights era, wide-ranging groups have made civil rights claims that echo those made by Black civil rights activists of the 1960s, from people with disabilities to women’s rights activists and LGBTQ coalitions. Increasingly since the 1980s, white, right-wing social movements, from family values coalitions to the alt-right, now claim the collective memory of civil rights to portray themselves as the newly oppressed minorities. The Struggle for the People’s King reveals how, as these powerful groups remake collective memory toward competing political ends, they generate offshoots of remembrance that distort history and threaten the very foundations of multicultural democracy.

In the revisionist memories of white conservatives, gun rights activists are the new Rosa Parks, antiabortion activists are freedom riders, and antigay groups are the defenders of Martin Luther King’s Christian vision. Drawing on a wealth of evidence ranging from newspaper articles and organizational documents to television transcripts, press releases, and focus groups, Hajar Yazdiha documents the consequential reimagining of the civil rights movement in American political culture from 1980 to today. She shows how the public memory of King and civil rights has transformed into a vacated, sanitized collective memory that evades social reality and perpetuates racial inequality.

Powerful and persuasive, The Struggle for the People’s King demonstrates that these oppositional uses of memory fracture our collective understanding of who we are, how we got here, and where we go next.

"From famously humble origins in founder Jeff Bezos's garage, Amazon has grown to become one of the most successful businesses in history, able to deliver virtually anything to virtually anywhere thanks to its vast worldwide network of fulfillment centers. Unsustainable looks inside the company's warehouses to reveal that the rise of Amazon, and warehousing more generally, is made possible by the exploitation of workers' labor and communities' resources, including the natural environment. Juliann Emmons Allison and Ellen Reese expose the real-world repurcussions of these pernicious practices through a chilling case study of the socioeconomic and environmental harms associated with the largely unchecked growth of warehousing within Inland Southern California, one of the nation's largest logistics hubs, where Amazon is the largest private-sector employer. Tracing the rise of grassroots resistance to Amazon and the warehouse industry by workers and communities across this region, the country, and the globe, Unsustainable provides fresh insight into one of the most important and far-reaching struggles of our time"--

"How do women claim rights against violence in India and with what consequences? By observing how survivors navigate the Indian criminal justice system, Roychowdhury provides a unique lens on rights negotiations in the world's largest democracy. She finds that women interact with the law not by following legal procedure or abiding by the rules, but by deploying collective threats and doing the work of the state themselves. They do so because law enforcement personnel are incapacitated and unwilling to enforce the law. As a result, rights negotiations do not necessarily lead to more woman-friendly outcomes or better legal enforcement. Instead, they allow some women to make gains outside the law: repossess property and children, negotiate cash settlements, join women's groups, access paid employment, develop a sense of self-assurance, and become members of the public sphere. Capable Women, Incapable States shows how the Indian criminal justice system governs violence against women not by protecting them from harm, but by forcing them to become "capable": to take the law into their own hands and complete the hard work that incapable and unwilling state officials refuse to complete. Roychowdhury's book houses implications for how we understand gender inequality and governance not just in India, but large parts of the world where political mobilization for rights confronts negligent criminal justice systems"--

經歷1949江與海的離散與創傷，從記憶與書寫探尋外省移民的在地群體認同感。
1949年前後，蔣介石政權遷移至臺灣，百萬人流離失所、飄洋過海，引發被迫流亡的「外省人」與被迫接納的「本省人」，雙方各自歧異卻又彼此相連的衝突與動盪。
本書運用三大理論支柱──創傷、記憶與離散，闡述近代最龐大卻也最不被理解的一段東亞人口大遷徙，但並非深究國共內戰的勝敗，而是藉由書寫平民百姓逃難的苦難回憶，說明他們如何受到影響。作者透過口述訪談及文獻檔案，探討這段歷史軌跡所衍生的四種社會創傷──逃離中國的社會創傷、希望消散的社會創傷、中國返鄉的社會創傷、返回臺灣的社會創傷，以及事件四十年後，他們的後代如何以家族親身經驗為中心，利用共享記憶復原且創造出懷舊文化產物，進而建構一套與離散完全相反的臺灣外省群體在地化與認同感。最終希望讀者由此體會「同理、和解與正義」。

「每一天發生的每樣事對我來說都是全新的。資訊不斷轟炸著我，經驗不斷轟炸著我……而我衰微的精神狀態幾乎要失控了。」
「你感覺自己將參與這歷史性一刻；在一區域中，整體生活模式裡很深刻的某項東西即將要轉變……你正在……創造……歷史。從某些方面來看是全然無私無我的，但（你）也同時發現了自我。」
「它讓我欣喜若狂……第一次這些片段碎塊嵌合在一塊……感覺像我自己……我認為透過它,我們不但成就了些事，也是實現我個人的救贖。」
「它是我人生中最長的夢魘：三個月──一九六四年的六月、七月、八月。」
本書即是詳述這個撼動美國六○年代，歷時不到三個月的「自由之夏」運動（Freedom Summer）。這段期間，超過一千人聚集至美國密西西比州，共同居住在「自由之家」，或寄住在當地不懼種族隔離主義者威脅的黑人家庭中。計劃期間，難以緩解的恐懼、令人苦惱的貧困，以及間或發生的暴力事件，都困擾計劃的進行，最後造成四位自願者被毆打致死、八十位自願者受傷、一百位自願者被逮捕，並有六十七間教堂、房屋及商店被砸毀或焚燒。這個夏天是每位參與者心中難以磨滅的經驗，他們的生命被改變，進而撼動整個世代。
「自由之夏」是美國社運的重要轉捩點，透過它所引發的文化與政治效應，孕生了日後其他重要運動，包括女權運動、反戰運動、學生運動等。自由之夏不僅為六○年代眾多行動主義的嘗試提供了組織基礎，同時也關鍵性地推動這個時代茁生的反文化思潮發展。

In Borderland Dreams June Hee Kwon explores the trajectory of the “Korean dream” that has fueled the massive migration of Korean Chinese workers from the Korean Autonomous Prefecture of Yanbian in northeast China to South Korea since the early 1990s. Charting the interplay of bodies, money, and time, the ethnography reveals how these migrant workers, in the course of pursuing their borderland dreams, are transformed into a transnational ethnicized class. Kwon analyzes the persistent desire of Korean Chinese to “leave to live better” at the intersection between the neoliberalizing regimes of post-socialist China and of post–Cold War South Korea. Scrutinizing the tensions and affinities among the Korean Chinese, North and South Koreans, and Han Chinese whose lives intertwine in the borderland, Kwon captures the diverse and multifaceted aspirations of Korean Chinese workers caught between the ascendant Chinese dream and the waning Korean dream.

要辱罵一位男性，最髒的字眼就是「娘」。
這個現象不只反映出陽剛至上的父權制度，
更是幫助我們省思性別不平等的起跑點。
—— 本書拆解陽剛氣質的形塑與認同，從另一個角度重新理解性別平權，
讓每一個玫瑰少年，都能擁有自由自在的未來。 ——
★美國教育研究協會（AERA）年度書籍獎
★美國社會學協會（ASA）性別研究書籍榮譽獎
★中山大學社會系教授、巷仔口社會學發起人王宏仁專文推薦
「娘炮」是不陽剛的，是陰柔的，
就像一塊燙手山芋，每個男孩都不想要落在自己手上。
男孩在成長過程中，學會了將它烙印在別人身上，藉此證明自己是陽剛的，
於是無數的悲劇發生了，男孩也終於學會了如何壓迫他者。
► 為什麼我們動不動就愛講哪個男生很「娘」？為什麼性霸凌事件層出不窮？
► 我們的教育過程裡，不斷被教導「男生要陽剛，女生要陰柔」，這是怎麼發生的？
► 為什麼男性總愛開一些自以為幽默的「異男玩笑」，騷擾女性而樂此不疲？
► 男孩天天在「想色色的事」，這件事如何變成培養陽剛氣質的一大重點？
► 為什麼在學校裡，陽剛女孩大多比陰柔男孩讓人容易接受，甚至會廣受愛戴？
*****
「小學的時候，大家就開始叫我娘炮。」高三生瑞奇（化名）這麼說著。
他身材纖細，笑容靦腆，喜歡打扮也熱愛跳舞，本該有一段快樂的高中生活，卻只因為氣質陰柔，每天在學校必須不斷忍受同學的欺侮與羞辱……
這則故事絕非虛構，而且你我都不陌生，但我們從未真正理解，一個又一個的瑞奇為什麼被他人冠上「娘炮」之名，以及這個詞如何變成負面標籤，讓人傷痕累累，彷彿帶刺的玫瑰……
在青少年養成性別認同的過程中，學校是最關鍵的社會化機構。
長年研究性別認同的作者C．J．帕斯科教授，以陽剛氣質為核心概念，在本書描繪出一幅動態的性別認同過程，不但具有學識的原創性，也有助於我們省思以下重要議題：
◆如何避免在日常生活中不自覺地助長陽剛霸權，導致性別不平等的延續。
◆如何在家庭、校園等組織中建立一套性別友善的制度與文化，擴展性別的多元認識。
*****
在這部得獎著作中，作者以一所美國中學為研究田野，耗時十八個月，深入參與學生生活，用生動又嚴謹的文字記錄了青少年是如何崇尚陽剛氣質，又是如何將之化為每日一再上演的羞辱戲碼。
帕斯科指出，陽剛氣質是由一整套的制度章程、文化規範，與人際互動所構成的動態過程。陽剛氣質的形成即是一場一場「拒斥」與「確認」的日常儀式：男孩拒斥陰柔的一切，例如羞辱陰柔的男同學，避免娘炮標籤落到自己身上；以及確認陽剛的自我，像是以「把妹」衡量男性的陽剛程度，並將女性貶為男性的附屬品。
藉著拒絕陰柔、擁抱陽剛，男孩確保自己能長成「合乎社會期望的男性」，但在這過程裡，他們不僅造成了傷害，更將性別不平等的現狀，不斷再製、流傳。
本書特色
★出版即獲美國教育研究協會（AERA）年度書籍獎、美國社會學協會（ASA）性別研究書籍榮譽獎。
★一本嚴謹、專業，又充滿生動細節的田野研究，帶領讀者剖析陽剛文化的運作與互動。
★中山大學社會系教授、巷仔口社會學發起人王宏仁專文推薦。
齊聲推薦
王宏仁【專文推薦】／中山大學社會系教授、巷仔口社會學發起人
吳曉樂（作家）
張亦絢（作家）
畢恆達（臺大城鄉所教授）
盛浩偉（作家）
陳思宏（作家）
陳嘉行（知性藝人）
番紅花（親職╱飲食作家）
藍佩嘉（臺大社會系教授、《拚教養》作者）
顏擇雅（出版人、作家）
蘇致亨（《毋甘願的電影史》作者）
（依姓氏筆畫排序）
各界好評
大家可以把這本書當成一部異國民族誌來閱讀，作者文筆非常流暢，許多場景描述就好像活生生的電影在眼前播映。透過美國文化的他者，對照我們自身對於身體、性與男子氣概的理解，我們將可以更知道台灣性別文化的特色在哪裡。──王宏仁，中山大學社會學系教授
作者透過生動而吸引人的美國高中校園田野故事，揭露了陽剛特質、強迫異性戀機制、性別不平等是如何透過日常互動、嘲弄、體育、遊戲等建構起來。男學生、女學生、老師都共同參與其中。這是一本精采的社會科普之作，讀者沉浸在故事情節之中的同時，理論名詞也在腦中吸收消化。然後呢，就會反思自己的校園生活又是怎麼回事呢？──畢恆達，臺灣大學建築與城鄉研究所教授
這本書兼具故事的動人魅力與研究的犀利眼光，讓人能夠很具體而微地瞭解性別氣質的各個面向，並深刻體會到：性別並非只是理論，在那背後，都是一個個鮮活的生命。──盛浩偉，作家
高中時，有同學對我說：「你有七個姊姊？難怪這麼娘。」
「娘」是指責，但我一直不懂，像姊姊不好嗎？
我活下來了，接受了自己的身體，為自己的踰矩鼓掌。
但，其他受壓迫的同學呢？
本書作者的田野精采，拆解校園的性別養成，質問父權社會的掐人陽剛。
拋出問號，回到成長現場，把掐住我們的手，一指，一指，慢慢，堅定，撥開。──陳思宏，作家
本書訴說了發人深省的高中生活故事，奠基於民族誌觀察與學生訪談，以此延展了性別與性相理論的深度。──麥可．梅斯納（Michael Messner），社會學家、《Taking the Field: Women, Men, and Sports》作者
突破盲點的原創研究，重新處理了校園的階級、性別、族群，以及「娘炮」的標籤。本書將恐同心態置於研究要點，是一本容易讀的必讀之作。──肯．普倫莫爾（Ken Plummer），著名期刊《Sexualities》編者。
要不是帕斯科這本細心且充滿熱情的民族誌，我們永遠不會了解「性別一致」（gender comformity）是如何從羞辱、恐懼與焦慮的一灘爛泥中淬鍊而成的。男孩必須透過（實體的與隱性的）暴力，才能成為「男孩」。真是一本引發思考、處處洞見的書。──麥可．基莫（Michael Kimmel），社會學家、《Manhood in America: A Cultural History》作者
帕斯科為陽剛氣質、恐同心態、性相，與身體的交互作用帶來了全新觀點，促使我們重新思索性別認同的形構、集體的性別實作，以及性別不平等的再製。──艾米．貝斯特（Amy Best），社會學家、《Prom Night: Youth, Schools, and Popular Culture》作者

我從關係論視角來分析魯凱人的生命儀禮、社會交換與情感社交，論證「人做為情感主體在歷史上如何出現？」做為研究魯凱人親屬關係本體論關鍵課題，提供以家與親屬為參照點的多重社群性之理論化的基礎。本研究指出魯凱人的人觀、親屬與家的社群性歷經以下轉變：在殖民現代性下，階序關係與各類交換關係主導並將人形塑為符合家之繁衍的性別、情緒與工作的社會存有；資本主義經濟下的自由戀愛促使年輕工作者反抗父母權威，成為表達內心感受的情感主體；金融化之後，生命儀禮與情感社交中的同歡、欲望的伏流、自我美學化以及數位裝置的無意指符號等，將當代魯凱人形塑成面貌各異的情感欲望主體。更重要地，這些關涉到當代以家為中心的社群性之性質。一方面，我主張從當代情感欲望主體的出現來歷史化親屬關係的本體論，並質疑當前親屬研究所預設的普遍人性和跨歷史的、自成一格的親屬邏輯。另一方面，我提議以分裂主體和情感社群性的概念去重新審視並定位當前有關人類主體與社群性的理論思辨。

On a visit to eastern Hui'an in 1994, Sara Friedman was surprised to see a married woman reluctant to visit her conjugal home. The author would soon learn that this practice was typical of the area, along with distinctive female dress styles, gender divisions of labor, and powerful same-sex networks. These customs, she would learn, have long distinguished villages in this coastal region of southeastern China from other rural Han communities.
Intimate Politics explores these practices that have constituted eastern Hui'an residents, women in particular, as an anomaly among rural Han. This book asks what such practices have come to mean in a post-1949 socialist order that has incorporated forms of marriage, labor, and dress into a developmental scale extending from the primitive to the civilized. Government reform campaigns were part of a wholesale effort to remake Chinese society by replacing its "feudal" elements with liberated socialist ideals and practices. As state actors became involved in the intimate aspects of Huidong women's lives, their official models of progress were challenged by the diversity of local practices and commitment of local residents. These politicized entanglements have generated what the author calls "intimate politics," a form of embodied struggle in which socialist civilizing agendas--from the state-sponsored reforms of the Maoist decades to the market-based "reform and opening" of the post-Mao era--have been formulated, contested, and, in some cases, transformed through the bodies and practices of local women.

Hong Kong is a meeting ground for migrant domestic workers, traders, refugees, asylum seekers, temporary laborers, tourists, and local residents. At the heart of this book are the stories and experiences of migrant mothers from Indonesia and the Philippines, their South Asian, African, Chinese and Western expatriate partners, and their Hong Kong born babies. Constable gives voice to the migrant mothers in this Asian world city and, in the process, she raises the deceptively simple point that that they must be understood as people with rights, not just workers. This rich and accessible ethnography provides insight into global problems of mobility, family and citizenship, and points to the consequences, creative responses, melodramas, and tragedies of labor and migration policies.

For decades now, scholars and politicians alike have argued that the concentration of poverty in city housing projects would produce distrust, alienation, apathy, and social isolation—the disappearance of what sociologists call social capital. But relatively few have examined precisely how such poverty affects social capital or have considered for what reasons living in a poor neighborhood results in such undesirable effects.

This book examines a neglected Puerto Rican enclave in Boston to consider the pros and cons of social scientific thinking about the true nature of ghettos in America. Mario Luis Small dismantles the theory that poor urban neighborhoods are inevitably deprived of social capital. He shows that the conditions specified in this theory are vaguely defined and variable among poor communities. According to Small, structural conditions such as unemployment or a failed system of familial relations must be acknowledged as affecting the urban poor, but individual motivations and the importance of timing must be considered as well.

Brimming with fresh theoretical insights, Villa Victoria is an elegant work of sociology that will be essential to students of urban poverty.

北大社会学博士成为外卖骑手
以局内人视角，揭示数字控制之下新型的劳动过程和劳动关系
一部专业、真诚、冷静的参与式观察力作
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沈原、佟新作序
刘爱玉、叶敬忠、周飞舟、渠敬东、王天夫、项飙、杨典、雷雅雯诚挚推荐
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写字楼、高校、新老社区环绕的中关村商圈，活跃着一个八百余人的外卖骑手兄弟连。“青铜”新手、深藏不露的“单王”大姐、手握神秘“权力”的站点调度员、身兼多职的“扫地僧”……怀着对高收入和自由生活的向往，他们背井离乡，成为全中国外卖骑手的几千万分之一。
某天，一位北大社会学博士骑上电瓶车，加入兄弟连，与他们并肩疾驰他想了解:看似自由和灵活的表象下，平台如何巧妙地隐对骑手的精细控制与管理?本应让骑手如虎添要的大数据，为何最终织就了一张围困骑手的巨网?当人与代码短兵相接，所谓“打工”，又在经历怎样的变化?
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撕掉逆行与奋斗的温情标语，记录嬉笑怒骂的骑手生活
在田野和理论的互动中，追问数字控制之下劳动的未来图景
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社会学博士“卧底”中关村外卖骑手兄弟连，亲历外卖骑手的真实劳动过程，以回应平台经济背后的劳动秩序何以可能——亦即平台经济中资本如何控制和管理劳动力的问题，以期为劳动者的系统困境寻找出路。
究竟是一种什么样的秩序和规则，在引导着超过千万的外卖骑手，每天井然有序地在各个城 市到处奔波？骑手困境备受关注的当下，我们真的了解骑与算法的互动和博弈吗？平台经济时代，资本控制劳动的方式和手段发生了怎样的改变？
……
结合参与式观察经验和劳动社会学理论研究，作者向我们揭示：随着科技的进步，资本对劳动控制强化而不是削弱，平台系统及其背后的“数字控制”取代了人的管理成为平台经济劳动秩序得以形成的关键所在。

Dr. Dre. Snoop Dogg. Ice Cube. Some of the biggest stars in hip hop made their careers in Los Angeles. And today there is a new generation of young, mostly black, men busting out rhymes and hoping to one day find themselves “blowin’ up”—getting signed to a record label and becoming famous. Many of these aspiring rappers get their start in Leimart Park, home to the legendary hip hop open-mic workshop Project Blowed. In Blowin’ Up, Jooyoung Lee takes us deep inside Project Blowed and the surrounding music industry, offering an unparalleled look at hip hop in the making.
While most books on rap are written from the perspective of listeners and the market, Blowin’ Up looks specifically at the creative side of rappers. As Lee shows, learning how to rap involves a great deal of discipline, and it takes practice to acquire the necessary skills to put on a good show. Along with Lee—who is himself a pop-locker—we watch as the rappers at Project Blowed learn the basics, from how to hold a microphone to how to control their breath amid all those words. And we meet rappers like E. Crimsin, Nocando, VerBS, and Flawliss as they freestyle and battle with each other. For the men at Project Blowed, hip hop offers a creative alternative to the gang lifestyle, substituting verbal competition for physical violence, and provides an outlet for setting goals and working toward them.
Engagingly descriptive and chock-full of entertaining personalities and real-life vignettes, Blowin’ Up not only delivers a behind-the-scenes view of the underground world of hip hop, but also makes a strong case for supporting the creative aspirations of young, urban, black men, who are often growing up in the shadow of gang violence and dead-end jobs.

鑽頭饒舌是他們的希望，卻也讓他們深陷泥沼
★★清大人類所副教授、饒舌團體「參劈」成員林浩立專文導讀★★
這是一個鑽頭饒舌、幫派暴力與微網紅交織在一起的複雜故事。作者花了數年的時間在芝加哥南區與一群自稱為「街角兄弟」（化名）的幫派少年日夜相處，研究他們如何在這個流量至上的時代求生存。
由於治安政策的改變，美國當代的幫派少年已經無法像前輩一樣進入大型幫派組織，受到庇護且靠販毒謀生。低薪服務業看起來是唯一的選項，但難以維持且前途黯淡。因此，當他們看到「酋長基夫」這種跟他們出身背景類似的饒舌歌手藉由描繪幫派暴力成為眾人追捧的網紅、甚至拿到高達六百萬美元的唱片合約時，他們開始有樣學樣，積極創作鑽頭饒舌，內容全都是關於飛車槍擊、炫耀武器與毒品等極度暴力的東西。除了音樂之外，YouTube、臉書與推特等社群媒體才是真正的戰場，因為「有圖／影片有真相」且可以即時打卡，讓他們的日常生活在粉絲眼中看起來超級刺激。雖然，根據作者的觀察，他們的線上內容有很大的成分是在「表演」，網紅世界真真假假，而流量是這個時代唯一的真理。
腥羶色的內容永遠不缺觀眾，因此他們成為微網紅之後確實取得了一些資源，像是粉絲給的金錢與物品、跨刀所拿到的報酬、受到同學的追捧、妹子投懷送抱，聽起來比前輩們在九〇年代所從事的毒品生意好多了——合法、「看起來」風險較低？但真實情況並非如此，因為饒舌講求「做自己」，而微網紅之所以吸引觀眾，也是因為觀眾認為他們「比較真實」，因此這些年輕的鑽頭歌手為了維持自己在網路上的暴力形象，在日常生活中也不得不戒備森嚴，畢竟，倘若在手無寸鐵的情況下被仇敵堵到、被拍下恥辱的影片然後上傳的話，輕則暴力人設崩塌，重則小命不保。此外，他們的數位足跡也引發了強大的後座力，因為網路無遠弗屆，上傳內容永遠不會消失，所以就算想要金盆洗手而搬到別的社區也沒什麼用，仇敵照樣認得他們。此外，執法人員同樣也拿社群媒體上的內容當作呈堂證供，將他們定罪。
這群少年掉進了自己拼命建立起來的「暴力人設」陷阱之中，難以脫身。
本書也剖析了他們的同學鄰居怎麼看待與消費鑽頭音樂。一方面，社區居民與警方指責鑽頭音樂是幫派暴力加劇的罪魁禍首；另一方面，即便是最品學兼優的青少年也很熱愛鑽頭音樂，並且用它來應付生活中面臨的各種狀況。貧民窟以外的聽眾則是出於各種五花八門的理由愛上鑽頭饒舌：有人拿鑽頭音樂來克服日常生活的無聊感、有人與鑽頭歌手一夜情好體驗越界的快感、也有教會領袖利用鑽頭歌手的名氣來拉攏年輕會眾。
暴力很真實，槍擊事件確實層出不窮且常常殃及無辜。鑽頭饒舌與相關的網路內容絕對涉及高度暴力，但它所反映的究竟是赤貧的黑人青少年所身處的絕境、是年輕人在注意力經濟中想要出人頭地、從此脫貧的一線生機，抑或是如政府治安單位所言，真的是暴力事件的源頭，應該徹底掃蕩？
好評推薦
◆「忠實呈現經濟弱勢的黑人青少年在網路世代所面臨的困境。」——老莫ILL MO（致理科技大學應用英語系助理教授、饒舌歌手）
◆「貧民嘻哈的微網紅之路，是一躍高飛還是粉身碎骨？揭露美國芝加哥底層青年黑人社群的鑽頭音樂嘻哈創作，以及他們在注意力經濟時代下的微網紅經營之路，交錯的內容，相同的生存困境！一無所有中，以最少的成本，縱身一搏，終究危機四伏、永無寧日。文化人類學、社會學、傳播學，都需要一看的深度田野調查，檢視貧困、希望勞動、公共窺視/獵奇等當代議題，是危殆階級的數位警鐘，也是一則充滿反思的黑色寓言。」——簡妙如（中正大學傳播學系教授、獨立音樂及次文化研究者）
◆「這本書讓我對於微網紅與年輕世代的文化徹底改觀⋯⋯史都華揭露了社群媒體如何為最弱勢的年輕人同時帶來希望與危險。」——艾許莉・米爾斯（Ashley Mears，《泰晤士高等教育》）
◆「教育工作者、社區工作者與音樂粉絲必讀之作。」——西朗・塔帕爾（Ciaran Thapar，記者）
◆「（史都華）與新興鑽頭饒舌團體中的青少年相處的故事，讀起來扣人心弦。」——亞當・羅伯斯（Adam Roberts，《經濟學人》）

Exploring sensitive issues often hidden to outsiders, this engaging study traces the transformation and economic development of a south China village during the first tumultuous decade of reform. Drawing on a wealth of intimate detail, Ku explores the new sense of risk and mood of insecurity experienced in the post-reform era in Ku Village, a typical hamlet beyond the margins of richer suburban areas or fertile farmland. Villagers' dissatisfaction revolves around three key issues: the rising cost of living, mounting agricultural expenses, and the forcible implementation of birth-control quotas. Faced with these daunting problems, villagers have developed an array of strategies. Their weapons include resisting policies they consider unreasonable by disregarding fees, evading taxes, and ignoring strict family planning regulations; challenging the rationale of official policies and the legitimacy of the local government and its officials; and reestablishing clan associations to supercede local Party authority. Using lively everyday narratives and compelling personal stories, Ku argues that rural people are not in fact powerless and passive; instead they have their own moral system that informs their everyday family lives, work, and political activities. Their code embodies concepts of fairness and justice, a concrete definition of the relationship between the state and its citizens, an understanding of the boundaries and responsibilities of each party, and a clear notion of what constitutes good and bad government and officials. On the basis of these principles, they may challenge existing policies and deny the authority of officials and the government, thereby legitimizing their acts of self-defense. Through his richly realized ethnography, Ku shows the reader a world of memorable, fully realized individuals striving to control their fate in an often arbitrary world.

问题1：作为穷困黑人的感觉怎么样？（ ）
A.很差 B.有点差 C.不好不坏 D.还不错 E.非常好。
“妈的，你一定是在搞笑。”
“我不是黑人，也不是非裔美国人。我是一个黑鬼。黑鬼就是住在这栋楼里的人，非裔美国人住在郊区。非裔美国人打着领带去上班。黑鬼们找不到工作。”
“你不应该四处问人们这些愚蠢的问题，没人会回答的。你应该和我们混在一起，你应该去理解年轻人是怎么在街上讨生活的。”
就这样，跟着这位黑帮老大，开始了他长达十年的“街头生活”，甚至当了一天管理黑帮业务运作的老大。
文卡特斯变身“流氓社会学家”，亲自打入黑帮内部，曾冒着生命危险，周旋在由黑帮老大、打手、毒贩、军火贩子、牧师、警察、社工以及各色人等交织而成的地下社会交际网络之中，取得第一手的资料，真正了解并体验了贫民们的日常生活完成了博士论文，顺利毕业且找到了教职，甚至变得小有名气。之后，文卡特斯怀着对贫民窟人们的内疚与感激离开了街头。临近离别时，研究地点面临拆迁，人们又将面临怎样的生活……
本书中的多数人物姓名与身份都做了匿名化处理，但其中所有的人物、地址与机构都真实存在，绝非虚构。

中国式母亲的情感宣言
一本关于道德选择、情感与挣扎的育儿沉思录
家庭里，需要社会化的不再是不成熟的孩子，而是有问题的父母。
在生活的无数变数中，我们如何分辨可控与不可控的边界。
在可控与不可控中，寻找爱与回报的确定性。
《不确定的爱》是一本教育民族志方面的著作，关宜馨在书中探讨了当代中国城市中产阶级父母在育儿上的希望与困惑。将长期的民族志研究和对流行的育儿指南、电视剧以及官方文件的分析相结合，关宜馨见证了普通中国父母的困境，他们在有限资源的现实中努力调和“好父母”的新定义。
关宜馨与昆明的十多户中产家庭结成了超越调查者与被调查者之间关系的长期友谊，在与这些父母、学校的老师等相关人员的交谈和来往中，关宜馨以人类学学者特有的对叙述和细节的敏锐，将田野调查、民族志研究与学术规范相结合，对当代中国城市中产阶级父母雄心勃勃的育儿方式以及他们身处其中的希望与焦虑提供了一种理论性的解释，揭示了在当前中国教育体制下城市中产阶级父母所处的道德困境，以及在急剧变化的现代化进程中家庭这一最基础单位内部的人与人之间的情感经历。
将这些父母的经历置于国家努力提高“人口质量”的历史背景下，《不确定的爱》揭示了经济变革如何在人类最私密的经历中表现出来。本书提供了一种对道德能动性的本质的思考，探讨人们如何在生活无数的意外事件中，辨识什么是可以控制的，什么是不可以控制的。