On Christmas Eve 1951, Santa Claus was hanged and then publicly burned outside of the Cathedral of Dijon in France. That same decade, ethnologists began to study the indigenous cultures of central New Guinea, and found men and women affectionately consuming the flesh of the ones they loved. "Everyone calls what is not their own custom barbarism," said Montaigne. In these essays, Claude Lévi-Strauss shows us behavior that is bizarre, shocking, and even revolting to outsiders but consistent with a people's culture and context. These essays relate meat eating to cannibalism, female circumcision to medically assisted reproduction, and mythic thought to scientific thought. They explore practices of incest and patriarchy, nature worship versus man-made material obsessions, the perceived threat of art in various cultures, and the innovations and limitations of secular thought. Lévi-Strauss measures the short distance between "complex" and "primitive" societies and finds a shared madness in the ways we enact myth, ritual, and custom. Yet he also locates a pure and persistent ethics that connects the center of Western civilization to far-flung societies and forces a reckoning with outmoded ideas of morality and reason.

The foremost anthropologist of the twentieth century uses compelling examples from history and contemporary life to challenge the criteria by which we judge others. Claude Lévi-Strauss measures the short distance between "complex" and "primitive" societies and finds a shared madness in the ways we enact myth, ritual, and custom.

Provides a fictionalized account of Jemmy Button, a native boy from Tierra del Fuego who was brought to London to be educated and then returned home to his island.

Oliver and Celia Navel have suffered through a whole summer exploring with their father’s nemesis Sir Edmund, and are ready to begin a new school year glued to the TV. But when their mother vanishes (again) in search of the Lost City of Gold: El Dorado, the twins must trek from the ruins of ancient temples through the shadowy forests of the Amazon. This time, they’ll need all their reality TV survival skills to brave raging river rapids, furious fire ants, and a most unusual jungle feast. Worst of all, if they can’t outsmart the bad guys, they’re going to miss all their favorite television shows!

Mummies, Cannibals and Vampires charts in vivid detail the largely forgotten history of European corpse medicine, when kings, ladies, gentlemen, priests and scientists prescribed, swallowed or wore human blood, flesh, bone, fat, brains and skin against epilepsy, bruising, wounds, sores, plague, cancer, gout and depression. One thing we are rarely taught at school is this: James I refused corpse medicine; Charles II made his own corpse medicine; and Charles I was made into corpse medicine. Ranging from the execution scaffolds of Germany and Scandinavia, through the courts and laboratories of Italy, France and Britain, to the battlefields of Holland and Ireland, and on to the tribal man-eating of the Americas, Mummies, Cannibals and Vampires argues that the real cannibals were in fact the Europeans. Medicinal cannibalism utilised the formidable weight of European science, publishing, trade networks and educated theory. For many, it was also an emphatically Christian phenomenon. And, whilst corpse medicine has sometimes been presented as a medieval therapy, it was at its height during the social and scientific revolutions of early-modern Britain. It survived well into the eighteenth century, and amongst the poor it lingered stubbornly on into the time of Queen Victoria. This innovative book brings to life a little known and often disturbing part of human history.

Why does Western culture remain fascinated with and saturated by cannibalism? Moving from the idea of the dangerous Other, Priscilla L. Walton's Our Cannibals, Ourselves shows us how modern-day cannibalism has been recaptured as in the vampire story, resurrected into the human blood stream, and mutated into the theory of germs through AIDS, Ebola, and the like. At the same time, it has expanded to encompass the workings of entire economic systems (such as in "consumer cannnibalism"). Our Cannibals, Ourselves is an interdisciplinary study of cannibalism in contemporary culture. It demonstrates how what we take for today's ordinary culture is imaginatively and historically rooted in very powerful processes of the encounter between our own and different, often "threatening," cultures from around the world. Walton shows that the taboo on cannibalism is heavily reinforced only partly out of fear of cannibals themselves; instead, cannibalism is evoked in order to use fear for other purposes, including the sale of fear entertainment. Ranging from literature to popular journalism, film, television, and discourses on disease, Our Cannibals, Ourselves provides an all-encompassing, insightful meditation on what happens to popular culture when it goes global.