By Richard G. Parker
Winner of the Ruth Benedict Prize from the Society of Lesbian and homosexual Anthropologists.Originally released within the early Nineties, our bodies, Pleasures, and Passions quick turned a vintage ethnographic research of the social, cultural and old building of sexuality and sexual range. Drawing on vast box study and interviews, including the research of ancient and literary texts, anthropologist Richard Parker mapped out the a number of cultural platforms that constitution gender, sexuality, and erotic practices in Brazil, and helped to open up a brand new wave of social technological know-how learn on sexuality.Using ethnographic equipment concentrating on sexual meanings instead to standard surveys of sexual habit, Parker argues that sexual lifestyles can simply be totally understood via an research of the cultural logics that form event. Drawing at the culture of interpretive anthropology, he specializes in the various sexual scripts which were articulated in Brazilian tradition and examines the usually contradictory ways that those scripts form the sexual event of other members. He highlights the sexual socialization of youngsters and youngsters, and the altering sexual realities of adults dwelling in a quickly altering global. He underlines the ways that complicated cultural kinds reminiscent of carnaval might be understood as tales that Brazilians inform themselves approximately themselves and concerning the that means of sexuality in modern Brazilian life.The 1991 booklet was once the winner of the Ruth Benedict Prize from the Society of Lesbian and homosexual Anthropologists.
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Extra info for Bodies, Pleasures, and Passions: Sexual Culture in Contemporary Brazil, Second Edition
Far from absolute, either in their number or their boundaries, they constantly generate and make possible still other perspectives, other vantage points for the interpretation of the sexual world in Brazil. In this sense, then, as I hope will become increasingly apparent, they should be thought of less as delimiting the sexual field (which permeates all aspects of Brazilian culture) than as opening it up. It is through the terms such frames of reference provide and the orientations they make possible that meaningful sexual realities can be built up in contemporary Brazilian life.
He clearly perpetuates the notion of the Brazilian people as the product of racial mixture and asserts that such mixture has left its mark not merely on the Brazilian body, but perhaps even more fundamentally, on the Brazilian soul: “Every Brazilian, even the light-skinned fair-haired one, carries about with him on his soul, when not on soul and body alike—for there are many in Brazil with the mongrel mark of the genipap—the shadow, or at least the birthmark, of the aborigine or the Negro” (Freyre 1956, p.
Except for one or another aristocratic objection, that no longer exists, the amalgam was freely made, by chance sexual meetings, without any physical or moral repugnance. It repeated what had happened with the Indian crossing with the European spurred on by the polygyny of the first peopling. On the contrary, the seduction of the Portuguese settler by the negra and the mulata would become legendary. , pp. 192–93) Within the confines of the patriarchal order, then, the contact between races was played out along sexual lines.