Translated and revised version of author's 1986 doctoral thesis, one of the most influential monographs in Brazilian ethnology of the last decade. Describes and interprets cosmology and social philosophy of the Arawetâe, a Tupi-Guarani people of eastern Amazonia, from the perspective of concepts of the person, death and eschatology, divinity, and systems of shamanism and warfare. The theme of divine cannibalism is treated as part of the complex of Tupi-Guarani ritual anthropophagy"--Handbook of Latin American Studies, v. 57.

Clastres's final, posthumous book on the affirmative role of violence in "primitive societies." The war machine is the motor of the social machine; the primitive social being relies entirely on war, primitive society cannot survive without war. The more war there is, the less unification there is, and the best enemy of the State is war. Primitive society is society against the State in that it is society-for-war.-from the Archeology of Violence Anthropologist and ethnographer Pierre Clastres was a major influence on Gilles Deleuze and Felix Guattari's Anti-Oedipus, and his writings formed an essential chapter in the discipline of political anthropology. The posthumous publication in French of Archeology of Violence in 1980 gathered together Clastres's final groundbreaking essays and the opening chapters of the book he had begun before his death in 1977 at the age of 43. Elaborating upon the conclusions of such earlier works as Society Against the State, in these essays Clastres critiques his former mentor, Claude Levi-Strauss, and devastatingly rejects the orthodoxy of Marxist anthropology and other Western interpretive models of "primitive societies." Discarding the traditional anthropological understanding of war among South American Indians as arising from a scarcity of resources, Clastres instead identifies violence among these peoples as a deliberate means to territorial segmentation and the avoidance of a State formation. In their refusal to separate the political from the social, and in their careful control of their tribal chiefs-who are rendered weak so as to remain dependent on the communities they represent-the "savages" Clastres presents prove to be shrewd political minds who resist in advance any attempt at "globalization."The essays in this, Clastres's final book, cover subjects ranging from ethnocide and shamanism to "primitive" power and economy, and are as vibrant and engaging as they were thirty years ago. This new edition-which includes an introduction by Eduardo Viverios de Castro-holds even more relevance for readers in today's an era of malaise and globalization.

The iconoclastic Brazilian anthropologist and theoretician Eduardo Viveiros de Castro, well known in his discipline for helping initiate its “ontological turn,� offers a vision of anthropology as “the practice of the permanent decolonization of thought.� After showing that Amazonian and other Amerindian groups inhabit a radically different conceptual universe than ours—in which nature and culture, human and nonhuman, subject and object are conceived in terms that reverse our own—he presents the case for anthropology as the study of such “other� metaphysical schemes, and as the corresponding critique of the concepts imposed on them by the human sciences. Along the way, he spells out the consequences of this anthropology for thinking in general via a major reassessment of the work of Claude Lévi-Strauss, arguments for the continued relevance of Deleuze and Guattari, dialogues with the work of Philippe Descola, Bruno Latour, and Marilyn Strathern, and inventive treatments of problems of ontology, translation, and transformation. Bold, unexpected, and profound, Cannibal Metaphysics is one of the chief works marking anthropology’s current return to the theoretical center stage.