Most people conceive of gender as a culturally informed response to a biological imperative. But such rigid notions are overturned by certain women in remote regions of Albania who elect to 'become' men simply for the advantages that accrue to them as a result. They crop their hair, wear men's clothes, roll their own cigarettes, drink brandy and carry guns. In short, their lives are much freer and less regimented than other members of their sex - but at a cost. These women must foreswear sexual relationships, marriage and children. They have been dubbed 'Sworn Virgins'.What is interesting is that in this region of the Balkans, simply to dress as a man and to behave as a man will earn these women the same respect accorded a man. This is no mean advantage in an area known for sexual inequality and where so many men have suffered violent, premature deaths, thereby heightening the need for more household heads. Traditionally as heads of household, men are revered and the women who attend them utterly subservient. But unlike 'normal' women, Sworn Virgins can inherit and manage property, and, in fact, may even be raised to assume the male role by parents who have no male heirs. Based on extensive interviews, this book tells the frank and engrossing stories of these women, but also sets their lives within the wider context of a country undergoing radical upheaval and social transformation.

Review
" . . . a promising and well-produced series. . . . these essays show how much of interest in the history of social anthropology would be lost if it were treated simply as a history of ideas." —Times Literary Supplement
" This volume is likely to prove indispensable to historians of anthropology in general and of British anthropology in particular. There are a wide range of historical skills on display, from traditional textual analysis to historical sociology of the most sophisticated sort, and there is a more or less thorough chronological coverage from the era of classical evolutionism virtually up to the present. One can only hope that historicizing anthropologists will sample some of these wares."—Journal of the History of the Behavioral Sciences
Product Description
'This volume is likely to prove indispensable to historians of anthropology in general and of British anthropology in particular. A wide range of historical skills are on display, from traditional textual analysis to historical sociology of the most sophisticated sort, and the more or less through chronological coverage extends from the era of classical evolutionism virtually up to the present.' --Journal of the History of the Behavioral Sciences

Originally published in 1982, James Clifford's analytical biography of Maurice Leenhardt (1878-1954)--missionary, anthropologist, founder of French Oceanic studies, historian of religion, and colonial reformer--received wide critical acclaim for its insight into the colonial history of anthropology. Drawing extensively on unpublished letters and journals, Clifford traces Leenhardt's life from his work as a missionary on the island of New Caledonia (1902-1926) to his subsequent return to Paris where he became an academic anthropologist at the ecole Practique des Hautes etudes, where he followed Marcel Mauss and was succeeded in 1951 by Claude Levi-Strauss. Clifford sees in Leenhardt's career a foreshadowing of contemporary anthropological concerns with reflexivity, cultural hybridity, and colonial and post-colonial entanglements.

大学生的生活是丰富多彩的，读书、交友、论辩、激扬文字、畅想未来
、关心国事、留意民生，以至于远足、恋爱、茶楼酒肆的偶尔“奢侈”和节
衣缩食的日常困窘，构成了江应棵大学生活的全景。在上海暨南大学的几年
里，江应棵抑郁沉默的性格有了极大的改变，特别在升入本科后，他感到吃
力的英语被他“硬啃”下来，甚至有同学让他帮助辅导英语，别的科目还如
过去那样名列前茅。他玩命地读书、写作，1932年头五个月的日记，记录了
他写了《图书馆论》、《地学通论》、《历史的新观点及其读法》等八篇论
文，记录了他在一天内读了两部史学专著，记录了他到杭州浙江图书馆查看
《四库全书》，记录了他连续熬夜几至虚脱……
他很喜欢和老师、同学们交流谈心，他开朗活跃多了，有时甚至把自己
幼年时的一些遭遇极富情趣地讲给朋友们听。一次，他讲到去外祖父家被狗
咬伤的那件事，他说，第二次去外祖父家之前，母亲特地买了两个肉包子，
对他说：“看见狗你先把包子扔给狗，然后快跑进院子中去。”他战战兢兢
地走近门口，没见那狗，就飞快地进门，等到从外祖父家出来，包子都捏成
了饼子，他风趣地对同学说：“狗不在，我出来就把那两个肉包子吃了!”
但他并未忘却过去，他只是不愿让悲惨往事的阴影遮住自己追求的光明。在
日记里，他这样鞭策自己：“不要追恋和伤感过去，不要幻求和梦想将来，
切实把握得住的是现在，值得宝贵而一刻不要放弃的也即是现在!”
寒夜与知心同学围炉谈心被江应棵视为一大乐事。在一个春寒料峭的夜
晚，江应棵和几个同学在宿舍围着火炉，吃着烤年糕，评论各人的个性和能
力。在讲到江应棵时，泳先说：“这是老江的不可及处，也许又是他的坏处
。我真佩服他对于一种事体当他要牺牲时，那真是很痛快地一刀两断。你承
认吧?江?白你入暨南后思想有几个大大的转变时期……当他由头期思想转变
人二期思想时，竞能那样不存地把头期思想抛弃得干干净净。我说，老江这
个人，感情发作起来是如爆发的烈火，真凶得怕人，及至退下去，那便如以
倾盆大雨浇下，顷刻便可熄灭得一点火星不存。”

本書環環相扣的論述，上下縱恆時間上百年，東西橫跨中央山脈南投花蓮兩地的空間，形成本書既是時間上元原流長的族群遷移史，也是族群變遷與形成的空間社會史，更是政治與文化激烈辯證的認同史。
本書探討空間與認同，從空間而言不只區位改變，也帶來生態環境差異、動植物類屬變化，以及列場與生活換為及方式的重心界定，甚至影響到祭典文化的演變，這些均與認同形成相關性。本書的精采性，藉由清楚的敘述架構交代「過去」以什麼路竟導致「線」的存在，而現在又將以何種方式影響到「未來」，因此形成認同架構的歷程。

本书稿根据对中国西南四川省雅安市宝兴县硗碛藏族乡的田野调查资料，以家屋的名号“房名”的研究为切入点，讨论了嘉绒藏族的社会结构，是一篇关于嘉绒藏族社会结构的民族志。作者希望以此展现作为一个不同文化中的社会，嘉绒藏族社会结构呈现何种特殊性。

Previously published as the first volume of The Encyclopedia of Global Human Migration, this work is devoted exclusively to prehistoric migration, covering all periods and places from the first hominin migrations out of Africa through the end of prehistory.
-Presents interdisciplinary coverage of this topic, including scholarship from the fields of archaeology, anthropology, genetics, biology, linguistics, and more
Includes contributions from a diverse international team of authors, representing 17 countries and a variety of disciplines
-Divided into two sections, covering the Pleistocene and Holocene; each section examines human migration through chapters that focus on different regional and disciplinary lenses

该书是关于云南芒市那木寨宗教仪式“摆”的专题调查。作者为民国社会学家田汝康。作者以亲身体验的方式，用一种平和的语调，娓娓细述，生动有趣，充满着一种对边民及其宗教仪式的深刻理解与宽容。该篇由费孝通作序，是民国社会调查名篇，于1946年作为“社会学丛刊”之一，由商务印书馆初版。

《滇缅边地摆夷的宗教仪式》以滇缅边地“摆”这一民间信仰的仪式为切入点，反映了该地区在现代化变迁当中不断发生变革的经济生活、社会结构和地区人民的文化心理。不难发现，以“摆”这一信仰资源为纽带，作者为读者展现了当地复杂而有趣的社会共生系统，并对这一系统做出了深刻的文化诠释。以“摆”为核心，形成了滇缅边地耗资巨大的经济共生系统，它“加快了剩余财富的消耗，平衡了富人与穷人的地位”，并由于其“消耗巨大”，而在某种意义上对地方经济产生了激励作用。以“摆”为核心，形成了滇缅边地独特的政治共生系统。“摆”的信仰作为一种秩序，与地方社龄结构形成了紧密的互动关系。“做摆”的仪式结构，是地方政治权力、声望结构的反映。以“摆”为核心，形成了滇缅边地有趣的文化共生系统。“做摆”这一宗教仪式，成为一种文化资本，发挥了对摆夷社会的文化整合功能，并对个人心理起到了积极的调节作用。

A dramatic account of the rate of language extinction, and how it endangers the future of biodiversity Few people know that nearly 100 native languages once spoken in what is now California are near extinction, or that most of Australia's 250 aboriginal languages have vanished. In fact, at least half of the world's languages may die out in the next century. What has happened to these voices? Should we be alarmed about the disappearance of linguistic diversity? The authors of Vanishing Voices assert that this trend is far more than simply disturbing. Making explicit the link between language survival and environmental issues, they argue that the extinction of languages is part of the larger picture of near-total collapse of the worldwide ecosystem. Indeed, the authors contend that the struggle to preserve precious environmental resources-such as the rainforest-cannot be separated from the struggle to maintain diverse cultures, and that the causes of language death, like that of ecological destruction, lie at the intersection of ecology and politics. And while Nettle and Romaine defend the world's endangered languages, they also pay homage to the last speakers of dying tongues, such as Red Thundercloud, a Native American in South Carolina, Ned Mandrell, with whom the Manx language passed away in 1974, and Arthur Bennett, an Australian, the last person to know more than a few words of Mbabaram. In our languages lies the accumulated knowledge of humanity. Indeed, each language is a unique window on experience. Vanishing Voices is a call to preserve this resource, before it is too late.

无政府主义人类学碎片是作者从人类学的角度对无政府主义做的一个新诠释。格雷伯从人类学的历史出发，尝试勾划出人类学和无政府主义的关系，特别通过探讨实行平均主义的“原始社会”的权力架构、莫斯（Marcel Mauss）的礼物经济，以及他在马达加斯加的田野研究，为我们打开一个走出国家—市场局限的视野。格雷伯书中还探讨了全球化所引发的问题，以尝试建立一种基于无政府主义的“共识主义”，作为民主的新方向，强调人类学关于权力制衡方面的研究如何帮助我们重新看待乌托邦的梦想，以及怎样实现一个更美好的社会。这本书也是对人类学的批判：为何百多年来人类学家掌握了这些田野资料和人文志技巧，却不能为我们指出另一个方向？而这本书便是第一个这样的尝试。

It is a well-known fact that the first of all the commandments of the Buddhist creed is “Thou shalt not kill” but Chinese books contain various passages relating to Buddhist monks who freely indulged in carnage and butchery and took an active part in military expeditions of every description, thus leaving no room for doubt that warfare was an integrate part of their religious profession for centuries. —J. J. M. de Groot, 1891

莫斯是现代民族学与法国社会学学派的领军人物，对社会科学的发展有着举足轻重的影响。本书是第一本关于他的传记，书中通过详细的材料，全面地介绍了莫斯的一生，包括自身经历、时代背景等，对深入了解莫斯其人其学说弥足珍贵。

本书是法国著名的结构人类学家斯特劳斯四卷本《神话学》中的第一卷。在本书中，斯特劳斯试图以生的与煮熟的、新鲜的与腐败的、湿的与干的等对立的烹饪及感官特质建立一套严谨的逻辑架构。“生/熟”这个对立组是一再出现的主题：前者属于自然的范畴，后者属于文化的范畴。这两个范畴的差异及变换以火的发现为指涉的焦点。他还发现了下列层次上各对立组的对应关系：在食物层上是“生的/熟的”，在社会层次上是“自然/文化”，在宗教层次上是“世俗/神圣”，在声音层次上是“静默/音响”。

李維斯陀的結構人類學，是要探掘人類心靈的思考模式；對他來說，表面上看來毫無規則的資料，可藉結構分析發現其秩序。在早期的《親屬關係的基本結構》一書裡，李維斯陀在看似偶然而分歧的種種婚姻規制背後，發現了幾條簡單而準確的原則。但是，李維斯陀尚無法認定它們是由體系本身的運作所造成的；在此，李維斯陀仍然認為親屬及婚姻法則只是某些社會需求投射於人類心理所產生的反應罷了。
李維斯陀在神話分析上，則企圖更準確地呈現心靈思考的自主性及結構性。神話並無明顯的實用功能。因此，如果說人類心靈的運作是任意的，那麼這特定性更應該在神話的領域裡表露無遺。李維斯陀發現事實並非如此。透過神話的結構分析，他正是想證明看來非常任意的表象之下，存在著人類心靈非常固定的運作法則。他說：「如果在神話學的領域裡，人類心靈也受著法則的支配，那麼我們就更加有理由相信：在所有其他領域裡，人類心靈也受著法則的支配。」
《神話學》的目的既不在闡釋個別的神話故事，也不在探索某一族群之神話體系與文化背景的關係。這部神話研究以一則博羅羅（Bororo）印第安人的神話為起點。李維斯陀先記錄下他所選的這則「關鍵神話」（Key myth）的整個內容，並描述它的民族誌背景。他指出這則神話裡某些無法用歷史及社會事實加以解釋的因素，由此轉向神話內在結構的檢視。到了這部書的結尾，李維斯陀終於把採自南北美洲各地的八百多則神話納入一個複雜的結構變換體系之內。在每一則神話之內，他斷定了各個節段之間所具有變換關係；在不同神話之間，他則找出它們在結構上的種種對應關係。
第四卷《裸人》比較南美和北美的神話，並探討各變型之間的對稱關係。李維斯陀特別注意衣飾在人與自然的關係上所伴演的角色。最後，他演證了南美和北美區域之神話整體所具有的封閉性質。
李維斯陀可以相離數千哩、沒有歷史牽連的區域採取神話來進行比較分析，這是非常違反一般人類學的原則的。但他認為神話邏輯乃是人類普同而無意識之思考結構的表徵，因而他的神話研究幾乎只限於針對其邏輯結構的分析。李維斯陀這樣說：「我不是要指出人如何在神話之中思考，而是要指出神話如何在人們心靈中運作，而人卻不知道這回事。」換句話說，地李維斯陀認為神話有自主性，而且這表示他可以忽略特定變異型態的文化系絡。
當然，李維斯陀並未宣稱他的神話分析方法是唯一可行的途逕；畢竟，他所注重的也只是神話的一個重要的面相。無論怎麼說，最重要的問題是：《神話學》到底要告訴我們什麼訊息？我們也可以把《神話學》看作一則神話，那麼，這則神話的意義又何在？
事實上，《神話學》四卷的標題（生食和熟食、從蜂蜜到煙灰、餐桌禮儀的起源、裸人）已經暗示我們：李維斯陀的終極關懷是人存在於自然與文化這兩個範疇之間到底是什麼樣的處境。這四個書名的第一個字「生」（cru）和最後一字「裸」（nu）無論在發音上或在意義上都是互相呼應的。那麼多神話所要說的，李維斯陀所要講的，不外是如此：人藉著文化而脫離自然，但人類不必驕恃；在宇宙之中，人類何其微不足道。但是，我們也不必沮喪，反而更應該珍惜人類心靈的產物，因為有一天「我們」與「無」之間是一跨即過的。