Despite increased economic opportunities for women, sexual commerce has not only thrived in the Western world, it has diversified along technological, spatial, and social lines. For example, contemporary sex workers often meet their clinets through the Internet, offering new kinds of encounters that are a far cry from the quick and impersonal contacts that we normally associate with prostitution. For "Temporarily Yours", sociologist Elizabeth Bernstein walked the streets and went behind closed doors, interviewing sex workers, their clients, and the government officials who regulate the business. Along the way, she discovered a significant transformation that is occurring in the urban sex trade. Many middle-class johns are now seeking to fulfill fantasies of intimacy and affection - to purchase an authentic interaction that is gratifying emotionally, not just physically. Drawing on innovative research in San Francisco, Stockholm, and Amsterdam, Bernstein paints a provocative picture of the current state of global sexual commerce and its relationship to a burgeoning consumer culture.

Is our nation's educational system faltering in part because it strives to teach students predetermined "right" answers to questions? In "Turning the Soul," Sophie Haroutunian-Gordon offers and alternative to methods advocated by conventional educational practice. By guiding the reader back and forth between two high school classes discussing Shakespeare's "Romeo and Juliet," she gracefully introduces the alternative approach to education: interpretive discussion. One class, located in a private, racially integrated urban school, has had many conversations about the meaning of books. The second group, less advantaged students in a largely black urban school, has not. The reader watches as students in each group begin to draw upon experiences in their personal lives to speculate about events in the play. The students assist one another with the interpretation of complex passages, pose queries that help sustain the conversation, and struggle to "get Shakespeare right." Though the teachers suffer moments of intense frustration, they are rewarded by seeing their students learn to engage in meaningful exchange. Because "Turning the Soul" draws on actual classroom conversations, it presents the range of difficulties that one encounters in interpretive discussion. The book describes the assumptions about learning that the use of such discussion in the classroom presupposes, and it offers a theoretical perspective from which to view the changes in both students and teachers.

本书是作者对非洲尼罗河下游苏丹南部的一个少数民族部落的生存状况和政治体系的研究。内容包括对努尔人的生态环境是与其文化的适应性的介绍，尤其讨论了努尔人的政治制度，包括其宗族制度和年龄组制度。这是一种建立在裂变原则上的无国家权力的政治模式。通过对这个与西方国家制度不同的非洲部落政治体系的田野研究，作者提出了一个开启政治人类学的挑战性问题，即在一个没有国家和政府统治的部落中，社会是如何组织起来的？这一问题的提出和论述，被认为起到了人类学认识范式更新的作用。

人们通常认为，爵士乐是一种即兴演奏的艺术。即便是两位素不相识的爵士乐手，只要一同登台，就能演奏出一连串和谐而美妙的音符。这些精彩绝伦的乐思，究竟是如何产生的？乐手们是怎样学会即兴演奏的？ 在保罗·F.伯利纳看来，爵士乐作为一种思考方式，其发展贯穿着艺术家的一生。艺术家不 仅受到早年音乐环境的影响，而且随后在更大范围的爵士乐社区内经历磨炼，培养独奏能力，以及在乐队中协作的能力，最终成就独一无二的即兴演奏技艺。本书采用民族音乐学的研究方法，历时超过15年，采访了逾50位知名乐手，广泛引用自20世纪20年代至今的诸多案例，且综合了乐谱分析，全面地再现了爵士乐富于变化的思考方式。本书是爵士乐研究的里程碑作品，曾获艾伦·梅里亚姆音乐学奖。

This unusual and interesting book is a fascinating account of the world of Chinese writing. It examines Chinese space and the political and social use of writing as propaganda, a publicity booster and as a ladder for social climbing.

As one of the most prestigious high schools in the nation, St. Paul's School in Concord, New Hampshire, has long been the exclusive domain of America's wealthiest sons. But times have changed. Today, a new elite of boys and girls is being molded at St. Paul's, one that reflects the hope of openness but also the persistence of inequality. In "Privilege", Shamus Khan returns to his alma mater to provide an inside look at an institution that has been the private realm of the elite for the past 150 years. He shows that St. Paul's students continue to learn what they always have - how to embody privilege. Yet, while students once leveraged the trappings of upper-class entitlement, family connections, and high culture, current St. Paul's students learn to succeed in a more diverse environment. To be the future leaders of a more democratic world, they must be at ease with everything from highbrow art to everyday life - from Beowulf to Jaws - and view hierarchies as ladders to scale. Through deft portrayals of the relationships among students, faculty, and staff, Khan shows how members of the new elite face the opening of society while still preserving the advantages that allow them to rule.

In working to build a sense of nationhood, Ghana has focused on many social engineering projects, the most meaningful and fascinating of which has been the state's effort to create a national culture through its schools. As Cati Coe reveals in Dilemmas of Culture in African Schools, this effort has created an unusual paradox: while Ghana encourages its educators to teach about local cultural traditions, those traditions are transformed as they are taught in school classrooms. The state version of culture now taught by educators has become objectified and nationalized. Coe identifies the state's limitations in teaching cultural knowledge and discusses how Ghanaians negotiate the tensions raised by the competing visions of modernity that nationalism and Christianity have created, She reveals how cultural curricula affect authority relations in local social organizations - between teachers and students, between Christians and national elite, and between children and elders - and raises several questions about educational processes, state-society relations, the production of knowledge, and the making of Ghana's citizenry.

In Negotiating Opportunities, Jessica McCrory Calarco argues that the middle class has a negotiated advantage in school. Drawing on five years of ethnographic fieldwork, Calarco traces that negotiated advantage from its origins at home to its consequences at school. Through their parents' coaching, working-class students learn to follow rules and work through problems independently. Middle-class students learn to challenge rules and request assistance, accommodations, and attention in excess of what is fair or required. Teachers typically grant those requests, creating advantages for middle-class students. Calarco concludes with recommendations, advocating against deficit-oriented programs that teach middle-class behaviors to working-class students. Those programs ignore the value of working-class students' resourcefulness, respect, and responsibility, and they do little to prevent middle-class families from finding new opportunities to negotiate advantages in school.

In Childerley, a small village two hours from London, stockbrokers and stock-keepers live side by side in thatched cottages, converted barns and modern homes. Why do these villagers find country living so compelling? Why, despite our urban lives, do so many of us strive for a home in the country, closer to nature? Michael Bell suggests that we are looking for a natural conscience: an unshakeable source of identity and moral value that is free from social interests - comfort and solace and a grounding of self in a world of conflict and change. During his interviews with over 100 of Childerley's 475 residents - both working-class and professional - Bell heard time and again of their desire to be "country people" and of their anxiety over their class identities. Even though they often knowingly participate in class discrimination themselves - and see their neighbours doing the same - most Childerleyans feel a deep moral ambivalence over class. Bell argues they find in class and its conflicts the restraints and workings of social interests and feel that by living "close to nature" they have an alternative: the identity of a "country person," a "villager that the natural consicence gives." Yet there are clear parallels between the ways in which the villagers conceive of nature and of social life, and Bell traces these parallels across Childerleyans' perspectives on class, gender and politics. Where conventional theories would suggest that what the villagers see as nature is a reflection of how they see society, and that the natural conscience must be a product of social interests, Bell argues that ideological processes are more complex. Childerleyans' understandings of society and of the natural conscience shape each other, says Bell, through a largely intuitive process he calls resonance. This book should be of interest to anyone who has ever lived in the countryside or considered doing so. It should also be of particular interest to scholars of British studies and the sociology of knowledge and culture, and to those who work on problems of environment, community, class and rural life.

Balancing the development of autonomy with that of social interdependence is a crucial aim of education in any society, but nowhere has it been more hotly debated than in Japan, where controversial education reforms over the past twenty years have attempted to reconcile the two goals. In this book, Peter Cave explores these reforms as they have played out at the junior high level, the most intense pressure point in the Japanese system, a time when students prepare for the high school entrance exams that will largely determine their educational trajectories and future livelihoods. Cave examines the implementation of “relaxed education” reforms that attempted to promote individual autonomy and free thinking in Japanese classrooms. As he shows, however, these policies were eventually transformed by educators and school administrators into curricula and approaches that actually promoted social integration over individuality, an effect opposite to the reforms’ intended purpose. With vivid detail, he offers the voices of teachers, students, and parents to show what happens when national education policies run up against long-held beliefs and practices, and what their complex and conflicted interactions say about the production of self and community in education. The result is a fascinating analysis of a turbulent era in Japanese education that offers lessons for educational practitioners in any country.

《跳出我天地》里，比利·艾略特的工人父亲坚持认为男孩子应该学拳击，而不是跳芭蕾；《光猪六壮士》里，下岗的工人们告别钢筋水泥，在聚光灯下跳起脱衣舞却收到了意外的喜剧效果..... 啤酒、烟草、男性气概的业余爱好、幽默但粗野的对话.....是电影给我们展示的英国工人掠影。 而来自普林斯顿大学社会学系的保罗·威利斯教授采用田野调查的方法，通过展现一个工业城镇里12个出身工人阶级家庭的男孩从毕业前18个月到工作后半年这段时期内的学习生活经历，向我们解释了英国工人阶级的子弟为何选择继承父业——这就是《学做工》一书所呈现给我们的精彩内容。 2013年3月，《学做工》这本20世纪社会学、人类学和教育学的经典著作，终于由译林出版社推出中文版，威利斯先生也将首次和中国的读者见面。 本书是20世纪社会学、人类学和教育学的经典著作之一。第一部分是生动通俗的民族志的深度描写，第二部分是精辟透彻的理论分析，向我们解释了工人积极子弟之所以继承父业，不 仅是社会结构性因素再生产的结果，更是他们对学校主流文化做出反叛的一种反讽新文化生产的结果。中文本还收录了作者于2000年所做的访谈，以及专门为中国读者写的序言，有助于读者从一个比较历史的角度理解全球化背景下中国的青少年教育和失业问题。