In considering the interplay between contemporary Protestant practice and native cultural traditions among Maya evangelicals, this work documents the processes whereby some Maya have converted to different forms of Christianity and the ways in which the Maya are incorporating Christianity for their own purposes.

The AYAHUASCA READER is a four-part celebration of a sacred plant which grows in the Amazon rainforest and which, throughout the rainforest history, has been instrumental in allowing medicine men (and others) to leave their bodies behind and travel with their souls. Their experiences and the invaluable information they return with are so impressive that many anthropologists have felt the inclination to question them about these "trips" and the mythologies of their ancestors regarding them. Hence, part one of the AYAHUASCA READER consists of information divulged in such interviews. Part two consists of essays by (or about) the scientists themselves upon experiencing Ayahuasca in ceremonial settings. Part three discusses the use of Ayahuasca as a present day religious sacrament, and finally, in part four, well known celebrities from the literary world discuss their experience of Ayahuasca. All of this renders the AYAHUASCA READER the most comprehensive collection ever written on the subject, with essays translated from nearly a dozen languages. The many contributors include Françoise Barbira Freedman, Wade Davis, Philippe Descola, Allen Ginsberg, Jean Langdon, Peter Matthiessen, Dennis McKenna, W.S.Merwin, Richard Spruce, Gerardo Reichel-Dolmatoff, Mario Vargas Llosa, and more. As the myths within confirm, Ayahuasca has been a means "of reconnecting with the invisible layers of the cosmos" for millennia. Not surprisingly, the myths make for very fascinating reading in and of themselves, and certainly no study of world mythology is complete with them. The additional scientific, religious and literary points of view, then, are all wonderful bonuses. There is a lot at work here: As if the various stories from these disparate groups were not enough, there are depictions of the artwork of the indigenous peoples, photographs of a few of the Ayahuasca practitioners (including Ginsberg), a copy of a Brazilian watercolor depicting Ayahuasca, a copy of an oil painting depicting visions induced by the plant, and much more. From the religion section there are hymns a plenty, and from the literary section, as much eloquent prose and spirited poetry as a reader is likely to find in any literary anthology.

Beginning with volume 41 (1979), the University of Texas Press became the publisher of the Handbook of Latin American Studies, the most comprehensive annual bibliography in the field. Compiled by the Hispanic Division of the Library of Congress and annotated by a corps of more than 130 specialists in various disciplines, the Handbook alternates from year to year between social sciences and humanities. The Handbook annotates works on Mexico, Central America, the Caribbean and the Guianas, Spanish South America, and Brazil, as well as materials covering Latin America as a whole. Most of the subsections are preceded by introductory essays that serve as biannual evaluations of the literature and research under way in specialized areas. The Handbook of Latin American Studies is the oldest continuing reference work in the field. Katherine D. McCann is acting editor for this volume. The subject categories for Volume 57 are as follows: Electronic Resources for the Social Sciences Anthropology Economics Geography Government and Politics International Relations Sociology

The Baniwa Indians of the Northwest Amazon have engaged in millenarian movements since at least the middle of the nineteenth century. The defining characteristic of these movements is usually a prophecy of the end of this present world and the restoration of the primordial, utopian world of creation. This prophetic message, delivered by powerful shamans, has its roots in Baniwa myths of origin and creation. In this ethnography of Baniwa religion, Robin M. Wright explores the myths of creation and how they have been embodied in religious movements and social action—particularly in a widespread conversion to evangelical Christianity. He opens with a discussion of cosmogony, cosmology, and shamanism, and then goes on to explain how Baniwa origin myths have played an active role in shaping both personal and community identity and history. He also explores the concepts of death and eschatology and shows how the mythology of destruction and renewal in Baniwa religion has made the Baniwa people receptive to both Catholic and Protestant missionaries.