Barbara Butler's skill and knowledge of tracking and photographing wildlife comes through her writing as she inspires the reader to learn to identify and follow tracks. More than 100 colour photos add greatly to the text. The book invites readers to find out wildlife's ways, sense their presence, hear their breath and feel the freshness of their tracks. Come with her to learn where the bear digs and where the wolf hunts. This is a must have for the backyard observers, hikers, bikers, skiers, armchair adventures and nature lovers.

The first time that we, the editors of this volume, met, a chance remark by one of us, newly returned from fieldwork in Fiji, quickly led to an animated discussion of our experiences doing anthropological research with children. Following that occasion, we began to seek each other out in order to continue such conversations, because we had found no other opportunity to discuss these significant events. We knew our experiences were rich sources of cross-cultural data and stimuli to rethinking anthro pological theory and methods. A cursory review of the literature on fieldwork revealed, to our surprise, that fieldworker's experiences with children were rarely and only briefly mentioned (Hostetler and Huntington, 1970, are an early exception). In order to learn more about research that included the ethnographers' children, we organized a conference on the topic at Michigan State University on May 1, 1982. This volume includes papers from that conference, as well as insights and ideas from the formal and informal discussions among the conference participants and audience. This volume, like the conference which preceded it, is intended to be the effects of accompanying children on anthropological an exploration of field research and on the effects of fieldwork on the children themselves. Additionally, we see this book as part of an anthropological inquiry into research as a cultural process, by which is meant the effects of the researchers' cultural identity--class, gender, age, ethnicity, and other characteristics--on fieldwork."

Photo essay of custom, redwood, children's treehouses designed and built by Barbara Butler.

On the eve of the Spanish conquest of the Inca Empire, peoples throughout the Andes brewed beer from corn and other grains, believing that this alcoholic beverage, called asua, was a gift from the gods, a drink possessing the power to mediate between the human and divine. Consuming asua to intoxication was a sacred tradition that humans and spirits shared, creating reciprocal joy and ties of mutual obligation.

When Butler began research in Huaycopungo, Ecuador, in 1977, ceremonial drinking was causing hardship for these Quichua-speaking people. Then, in 1987, a devastating earthquake was interpreted as a message from God to end the ritual obligation to get drunk.

"Holy Intoxication to Drunken Dissipation" examines how the defense of drinking and getting drunk ended abruptly as the people of Otavalo re-evaluated their traditional religious life and their relationship with the wider Ecuadorian society, and defended a renewed traditional indigenous culture with increasing pride. This account presents both the local peoples views of their struggles and a more general analysis of the factors involved, and concludes with thoughts about how their culture will adapt in the future.