Since the 1950s, the Sierra Mazateca of Oaxaca, Mexico, has drawn a strange assortment of visitors and pilgrims—schoolteachers and government workers, North American and European spelunkers exploring the region's vast cave system, and counterculturalists from hippies (John Lennon and other celebrities supposedly among them) to New Age seekers, all chasing a firsthand experience of transcendence and otherness through the ingestion of psychedelic mushrooms "in context" with a Mazatec shaman. Over time, this steady incursion of the outside world has significantly influenced the Mazatec sense of identity, giving rise to an ongoing discourse about what it means to be "us" and "them." In this highly original ethnography, Benjamin Feinberg investigates how different understandings of Mazatec identity and culture emerge through talk that circulates within and among various groups, including Mazatec-speaking businessmen, curers, peasants, intellectuals, anthropologists, bureaucrats, cavers, and mushroom-seeking tourists. Specifically, he traces how these groups express their sense of culture and identity through narratives about three nearby yet strange discursive "worlds"—the "magic world" of psychedelic mushrooms and shamanic practices, the underground world of caves and its associated folklore of supernatural beings and magical wealth, and the world of the past or the past/present relationship. Feinberg's research refutes the notion of a static Mazatec identity now changed by contact with the outside world, showing instead that identity forms at the intersection of multiple transnational discourses.

Since the 1950s, the Sierra Mazateca of Oaxaca, Mexico, has drawn a strange assortment of visitors and pilgrims—schoolteachers and government workers, North American and European spelunkers exploring the region’s vast cave system, and counterculturalists from hippies (John Lennon and other celebrities supposedly among them) to New Age seekers, all chasing a firsthand experience of transcendence and otherness through the ingestion of psychedelic mushrooms “in context” with a Mazatec shaman. Over time, this steady incursion of the outside world has significantly influenced the Mazatec sense of identity, giving rise to an ongoing discourse about what it means to be “us” and “them.” In this highly original ethnography, Benjamin Feinberg investigates how different understandings of Mazatec identity and culture emerge through talk that circulates within and among various groups, including Mazatec-speaking businessmen, curers, peasants, intellectuals, anthropologists, bureaucrats, cavers, and mushroom-seeking tourists. Specifically, he traces how these groups express their sense of culture and identity through narratives about three nearby yet strange discursive “worlds”—the “magic world” of psychedelic mushrooms and shamanic practices, the underground world of caves and its associated folklore of supernatural beings and magical wealth, and the world of the past or the past/present relationship. Feinberg’s research refutes the notion of a static Mazatec identity now changed by contact with the outside world, showing instead that identity forms at the intersection of multiple transnational discourses.

An extended ethnographic essay that explores the socially produced, narratively mediated, and relatively unconscious ideological responses of people--scholars and folk--to a history of race and class domination, with specific reference to several distinct though inter- related spheres of folkloric symbolic action concerning the working classes of Mexican-American south Texas. Paper edition (unseen), $15.95. Annotation copyright by Book News, Inc., Portland, OR

Stuart Walton's The Devil's Dinner looks at the history of hot peppers, their culinary uses through the ages, and the significance of spicy food in an increasingly homogenous world. The Devil's Dinner is the first authoritative history of chili peppers. There are countless books on cooking with chilies, but no book goes into depth about the biological, gastronomical, and cultural impact this forbidden fruit has had upon people all over the world. The story has been too hot to handle. A billion dollar industry, hot peppers are especially popular in the United States, where a superhot movement is on the rise. Hot peppers started out in Mexico and South America, came to Europe with returning Spanish travelers, lit up Iberian cuisine with piri-piri and pimientos, continued along eastern trade routes, boosted mustard and pepper in cuisines of the Indian subcontinent, then took overland routes to central Europe in the paprika of Hungarian and Austrian dumplings, devilled this and devilled that... they've been everywhere! The Devil's Dinner tells the history of hot peppers and captures the rise of the superhot movement.

A Host of Devils provides an in-depth account of the background, origin and development of the spirit figure sculptures which emerged during colonial times among the Makonde people of Mozambique. The creation of such works is shown to connect with a regional system of knowledge and practice, within which spirits function as a format for expression. The book describes the ways in which the sculpture emerged, as well as the author's experience of learning how to carve.

INSTANT NEW YORK TIMES BESTSELLER “It’s never quite the book you think it is. It’s better.” —Dwight Garner, The New York Times From John Darnielle, the New York Times bestselling author and the singer-songwriter of the Mountain Goats, comes an epic, gripping novel about murder, truth, and the dangers of storytelling. Gage Chandler is descended from kings. That’s what his mother always told him. Years later, he is a true crime writer, with one grisly success—and a movie adaptation—to his name, along with a series of subsequent less notable efforts. But now he is being offered the chance for the big break: to move into the house where a pair of briefly notorious murders occurred, apparently the work of disaffected teens during the Satanic Panic of the 1980s. Chandler finds himself in Milpitas, California, a small town whose name rings a bell––his closest childhood friend lived there, once upon a time. He begins his research with diligence and enthusiasm, but soon the story leads him into a puzzle he never expected—back into his own work and what it means, back to the very core of what he does and who he is. Devil House is John Darnielle’s most ambitious work yet, a book that blurs the line between fact and fiction, that combines daring formal experimentation with a spellbinding tale of crime, writing, memory, and artistic obsession.

In early modern Germany, soothsayers known as wise women and men roamed the countryside. Fixtures of village life, they identified thieves and witches, read palms, and cast horoscopes. German villagers regularly consulted these fortune-tellers and practiced divination in their everyday lives. Jason Phillip Coy brings their enchanted world to life by examining theological discourse alongside archival records of prosecution for popular divination in Thuringia, a diverse region in central Germany divided into a patchwork of princely territories, imperial cities, small towns, and rural villages. Popular divination faced centuries of elite condemnation, as the Lutheran clergy attempted to suppress these practices in the wake of the Reformation and learned elites sought to eradicate them during the Enlightenment. As Coy finds, both of these reform efforts failed, and divination remained a prominent feature of rural life in Thuringia until well into the nineteenth century. The century after 1550 saw intense confessional conflict accompanied by widespread censure and disciplinary measures, with prominent Lutheran theologians and demonologists preaching that divination was a demonic threat to the Christian community and that soothsayers deserved the death penalty. Rulers, however, refused to treat divination as a capital crime, and the populace continued to embrace it alongside official Christianity in troubled times. The Devil’s Art highlights the limits of Reformation-era disciplinary efforts and demonstrates the extent to which reformers’ efforts to inculcate new cultural norms relied upon the support of secular authorities and the acquiescence of parishioners. Negotiation, accommodation, and local resistance blunted official reform efforts and ensured that occult activities persisted and even flourished in Germany into the modern era, surviving Reformation-era preaching and Enlightenment-era ridicule alike. Studies in Early Modern German History