Drawing on extensive field research and interviews, together with the analysis of historical and literary texts, anthropologist Richard Parker mapped out the multiple cultural systems that structure gender, sexuality, and erotic practices in Brazil, and helped to open up a new wave of social science research on sexuality.Using ethnographic methods focusing on sexual meanings as an alternative to traditional surveys of sexual behavior, Parker argues that sexual life can only be fully understood through an analysis of the cultural logics that shape experience. Drawing on the tradition of interpretive anthropology, he focuses on the diverse sexual scripts that have been articulated in Brazilian culture and examines the often contradictory ways in which these scripts shape the sexual experience of different individuals. He highlights the sexual socialization of children and young people, and the changing sexual realities of adults living in a rapidly changing world. He underlines the ways in which complex cultural forms such as carnaval can be understood as stories that Brazilians tell themselves about themselves and about the meaning of sexuality in contemporary Brazilian life.The 1991 book was the winner of the Ruth Benedict Prize from the Society of Lesbian and Gay Anthropologists.

    He begins each chapter with a discussion of how that particular food fits into the fabric of the meal. The more than 250 recipes include ceviches, escabeches, empanadas, tamales, soups, seafood, poultry, meat, vegetables and grains, and desserts; and finally there is a chapter on such basics as how to prepare eggless mayonnaise and corn beer, and how to clean squid. An enormously talented cook and teacher, Felipe brings North Americans the culinary diversity and great food of the continent to our south.

    Gow attempts to account for the fact that the people of this region appear to be very acculturated when compared to better-known indigenous Amazonian peoples. He argues that when native people's claims are viewed from the perspective of their own values, and in the context of their creation of life through the productive transformation of the forest and the commodity economy, they can be seen to form a coherent part of kinship. Historical change is thus revealed as interior to the ongoing creation of kinship for native people, rather than alien to it.