青年、文化与阶级:试论新生代农民工研究的文化维度

英国文化研究的伯明翰学派关注第二次世界大战后兴起的青年亚文化,成为影响深远的理论流派。伴随着网络社会与消费社会在中国的崛起,新生代农民工群体日益成为文化生产的主体。在当代中国新生代农民工研究中主要有两种范式:"阶级形成"范式强调这一群体的苦难、集体抗争与阶级的形成,"市民化"范式强调在城乡二元文化对立中,新生代农民工群体对城市文化的融入。这两种范式都忽略了新生代农民工作为青年的文化生产。杀马特和庞麦郎这两个个案的出现彰显了已有研究的不足和突破既定范式的需要。借鉴伯明翰学派文化研究理论,以一种"亚文化范式"切入新生代农民工考察具有可能性。     

影像武汉:青年亚文化群体的地方认同

亚文化的产生和发展经历了芝加哥学派与伯明翰学派两个时期,进入了后亚文化时代。青年亚文化和主流文化逐渐告别了抵抗/收编的二元对立,青年亚文化研究已融入了新媒体、消费文化以及全球化等语境。引入"地方"的概念到亚文化研究中,通过对网络纪录片《城市之光2.0》的文本分析以及被拍摄对象的深度访谈,发现亚文化的风格不可避免地会吸收地方文化,融合地方文化的亚文化实践会催生出青年群体的地方认同,而这些地方亚文化与主流文化以及地方文化产业之间存在互构与辩证勾连的可能性。     

论青年研究的学科与路径问题——以英美的青年文化研究为例

基于我国青年研究与英美的文化研究在学科与路径问题上的相似性.而在梳理西方青年文化研究的基础上,借鉴相关的研究实践和理论观点探讨青年研究的学科和路径问题.认为伯明翰学派在英美的青年文化研究领域成就最为卓越,得益于反学科立场和独具特色的研究路径.提出青年研究的核心是再现青年现实.而清醒的问题意识、坚实的学理基础和恰当的研究路径,是研究者进入青年的生活和思想世界而真实、可靠地再现青年现实的必要条件.     

我国青年亚文化的风格建构与解码

审视我国青年亚文化的风格，虽然与伯明翰学派所研究的西方青年亚文化大相径庭。但其并没有跳出拼贴、同构和意指实践等建构方法的圈子。而对这些青年亚文化风格的解码，则需要遵照我国的国情，借用结构模式并结合世代模式的分析框架．得出的结论就是：青年时代困惑的想象性解决、标举并且建立认同和抵抗主流文化。     

后现代主义思潮对青年亚文化的影响

本文以当代世界经济、文化的全球化为背景，从文化学的角度，考察后现代主义文化思潮对当代中国青年亚文化的影响。首先，对后现代文化思潮和青年亚文化的概念、特征做出界定与辨析。其次．对当代中国青年亚文化的后现代取向的形成动因和表现形态进行揭示。对当代中国青年亚文化现象．分别从文化冲突论和文化生态学两个不同视域展开学理层面的分析。最后，对构建21世纪中国青年新文化做出思考。     

当代中国青年的文化认同问题

当代中国青年的文化认同问题,可以从历史的、社会的、心理的等多维视野和知识学架构来把握。青年事实性文化认同中的差异和矛盾以及建构性认同中的关系性特征是当前青年文化的重要议题,当代中国的青年文化认同是多层次、多维度的,并不存在各种青年群体共有的、贯穿诸领域的实质性认同。     

On Cultural Identity of Youth in Modem China

当代中国青年的文化认同问题，可以从历史的、社会的、心理的等多维视野和知识学架构来把握。青年事实性文化认同中的差异和矛盾以及建构性认同中的关系性特征是当前青年文化的重要议题，当代中国的青年文化认同是多层次、多维度的，并不存在各种青年群体共有的、贯穿诸领域的实质性认同。     

青年"丧"文化的话语生成和情感实现

将网络"丧"文化的创造、传播和解读放置于青年话语形成的整体脉络中进行分析,通过文献梳理和民族志访谈的方式来收集和提炼素材,研究得出了以下结论:在文本建构上,不同形态的"丧"文化表达均运用了与主流叙事相分化的逻辑和修辞,语言上呈现出反讽和自贬的意味;在认知结构上,"丧"不等同于青年的真实状态,"丧"文化的情绪表达与实际操作之间形成了不协调、不一致的反差;在心理动机上,"丧"文化反鸡汤的自我嘲弄实际上更偏向一种网络叙事,是青年群体为逃避或减轻现实压力所创设的一处临时场所;在情感认同上,"丧"式表达在互联网空间里的流动使得面临困境的青年人产生了情感上的共鸣,成为一种认同塑造与解构的方式;在影响机制上,"丧"具有反向赋能的积极意义,能让青年人认清处境、感受危机、重新崛起,甚至激励成功。     

当代青年文化发展解读

青年作为独立的社会变革力量,参与社会改革和发展,影响着社会发展的进程和方向。改革开放使当代青年的思想更加活跃,他们不仅是文化的传承者,也是文化的创造者。把握改革开放以来青年文化的发展脉络和规律,有助于准确判断当代青年的状况,预测青年群体行为发生的轨迹和趋向,是新时期做好青年工作的前提条件：分析发展中出现的问题,对其发展进行积极引导,使之朝着有利于青年自身发展和社会文化进步的方向发展,是新时期做好青年工作、解决青年问题的重要方面。     

浅析民族志电影中的仪式叙事--以《赛德克?巴莱》为例

从事文学人类学的“仪式”研究,自然会首先注意到“文学与仪式”的内在关联。从20世纪文学批评中的神话--原型批评派的实践与英国的仪式学派（又称“剑桥学派”）的渊源关系上,就可以得知大概。民族志电影作为一种主创人员通过人类学视角创作的叙事文本,其中的仪式叙事有其重要的内涵和价值,但易被研究者忽略,本文即是从文学人类学的视角,以电影《赛德克?巴莱》为例,浅析其贯穿影片的仪式叙事,揭示其深厚的文化意义。     

Public Ethnography; Ethnography as Public Sociology

Since ethnography is arguably the kind of sociology of most appeal to the lay public, public ethnography, particularly participant observation research, should be a major form of public sociology. Public ethnography differs from academic ethnography when its sites and subjects are relevant to what the lay public wants and needs to know, and when it is written in non technical English. This article spells out the requirements, conditions and processes involved in making relevant ethnography acceptable to the lay public and thus turning it into public ethnography.     

Ethnography Upgraded

Qualitative Sociology - The basic practice of ethnography has essentially remained unchanged in hundreds of years. How has online life changed things? I contrast two transformative inventions, the...     

Ethnography as Translation

Sociologists and anthropologists often struggle over how to accurately convey ethnographic data from the field setting to a final report. This paper examines ethnography as a form of translation in order to clarify what occurs between the acquisition of data and the formulation of a thesis about the data. The paper argues that the ethnographers mind should be seen as a transitional space which in the act of translating field data into an analytic report (1) poses unique challenges to ethnographys claims for providing an accurate account of field situations while (2) simultaneously offering paths to insight which quantitative and survey research can not.     

Whither Ethnography?

What's Wrong With Ethnography? , by Martyn Hammersley. The End(s) of Ethnography , by Patricia Ticineto Clough.     

Ethnography as Precarious Work

Reflecting on a carnal ethnography of the fashion modeling market, I consider the analytic gains from observant participation and experimentation with the sociologist's body as a participant in a culture industry. The ambiguities and uncertainties of fashion modeling, as a highly competitive freelance labor form, parallel the risky position of insider ethnographer, in this case as a graduate student “studying up” among guarded cultural elites. These positions opened an analytic lens into sociological concepts of labor exploitation, value, and social hierarchy. However, in occupying an insider role within a stratified field, observant participants face risks in trying to move beyond their own experiences in order to interview informants. My changing position in the field, from subjugated worker to interviewer, highlights how power and inequality operate in the fashion world. First‐person narrative illuminates these analytic payoffs of insider ethnography.     

Stimulated Recall Interviews in Ethnography

This article describes the use of stimulated recall interviews as a technique for investigating how people approach interactions in a number of different situations. In general, the technique I describe involves interviewing individuals by playing them audio or audiovisual recordings of their own behavior in social situations and discussing different aspects of those recorded interactions. Doing so can help us to understand what signals interactants understand as important, what signals they try to convey to others, and how they choose from various options to act upon the information they receive in interactions. Using the example of jazz jam sessions, I ask why it is that interactions can sometimes go smoothly and uneventfully, or sometimes break down completely. The stimulated recall interviews provide a valuable tool in helping the ethnographer to answer these kinds of questions.     

(Auto)Ethnography and cycling

This article discusses the formation, salience and reformation of everyday bodily routines and resources in relation to cycling; it also examines how we can study them ethnographically in different places. I discuss forms of embodied, sensuous and mobile ethnography that can illuminate how routines, habits and affective capacities of cycling are cultivated and performed. The article argues that autoethnography is particularly apt at illuminating the embodied qualities of movement, and it sits within established ethnographies of ‘excising’ and ‘mobile bodies’. In the second part of the article, I draw upon ongoing autoethnographies of cycling in a familiar place (my hometown, Copenhagen) and by learning to cycle ‘out-of-place’ (in London) and ‘in-a-new–way’ (when commuting long distance on a racer bike). The study challenges static notions of the body by analysing how cyclists’ (and researchers’) affective capacities develop as they practice cycling.