Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

When it originally appeared, this groundbreaking ethnography was one of the first works to focus on gender in anthropology. The thirtieth anniversary edition of "Women of the Forest" reconfirms the book's importance for contemporary studies on gender and life in the Amazon. The book covers Yolanda and Robert Murphy's year of fieldwork among the Munduruc? people of Brazil in 1952. The Murphy's ethnographic analysis takes into account the historical, ecological, and cultural setting of the Munduruc?, including the mythology surrounding women, women's work and household life, marriage and child rearing, the effects of social change on the female role, sexual antagonism, and the means by which women compensate for their low social position.

The new foreword -- written collectively by renowned anthropologists who were all students of the Murphys -- is both a tribute to the Murphys and a critical reflection on the continued relevance of their work today.

A stimulating and innovative consideration of the concept, causes, and practice of peace in societies both ancient and modern, human and primate.
We know a great deal about aggression, conflict, and war, but relatively little about peace, partially because it has been such a scarce phenomenon throughout history and in our own times. Peace is more than the absence of war. Peace requires special relationships, structures, and attitudes to promote and protect it.

"A Natural History of Peace" provides the first broadly interdisciplinary examination of peace as viewed from the perspectives of social anthropology, primatology, archeology, psychology, political science, and economics. Among other notable features, this volume offers:

a major theory concerning the evolution of peace and violence through human history;
an in-depth comparative study of peaceful cultures with the goal of discovering what it is that makes them peaceful;
one of the earliest reports of a new theory of the organization and collapse of ancient Maya civilization;
a comparative examination of peace from the perspective of change, including the transition of one of the world's most violent societies to a relatively peaceful culture, and the decision-making process of terrorists who abandon violence;
and a theory of political change that sees the conclusion of wars as uniquely creative periods in the evolution of peace among modern nations.

"Good fish get dull but sex is always fun." So say the Mehinaku people of Brazil. But Thomas Gregor shows that sex brings a supreme ambiguity to the villagers' lives. In their elaborate rituals--especially those practiced by the men in their secret societies--the Mehinaku give expression to a system of symbols reminiscent of psychosexual neuroses identified by Freud: castration anxiety, Oedipal conflict, fantasies of loss of strength through sex, and a host of others. "If we look carefully," writes Gregor, "we will see reflections of our own sexual nature in the life ways of an Amazonian people." The book is illustrated with Mehinaku drawings of ritual texts and myths, as well as with photographs of the villagers taking part in both everyday and ceremonial activities.

Thomas Gregor sees the Mehinaku Indians of central Brazil as performers of roles, engaged in an ongoing improvisational drama of community life. The layout of the village and the architecture of the houses make the community a natural theater in the round, rendering the villagers' actions highly visible and audible. Lacking privacy, the Mehinaku have become masters of stagecraft and impression management, enthusiastically publicizing their good citizenship while ingeniously covering up such embarrassments as extramarital affairs and theft.