In 1550 the German adventurer Hans Staden was serving as a gunner in a Portuguese fort on the Brazilian coast. While out hunting, he was captured by the Tupinambá, an indigenous people who had a reputation for engaging in ritual cannibalism and who, as allies of the French, were hostile to the Portuguese. Staden’s True History, first published in Germany in 1557, tells the story of his nine months among the Tupi Indians. It is a dramatic first-person account of his capture, captivity, and eventual escape. Staden’s narrative is a foundational text in the history and European “discovery” of Brazil, the earliest European account of the Tupi Indians, and a touchstone in the debates on cannibalism. Yet the last English-language edition of Staden’s True History was published in 1929. This new critical edition features a new translation from the sixteenth-century German along with annotations and an extensive introduction. It restores to the text the fifty-six woodcut illustrations of Staden’s adventures and final escape that appeared in the original 1557 edition. In the introduction, Neil L. Whitehead discusses the circumstances surrounding the production of Staden’s narrative and its ethnological significance, paying particular attention to contemporary debates about cannibalism. Whitehead illuminates the value of Staden’s True History as an eyewitness account of Tupi society on the eve before its collapse, of ritual war and sacrifice among Native peoples, and of colonial rivalries in the region of Rio de Janeiro. He chronicles the history of the various editions of Staden’s narrative and their reception from 1557 until the present. Staden’s work continues to engage a wide range of readers, not least within Brazil, where it has recently been the subject of two films and a graphic novel.

The first part of the book is a straightforward account of the author's personal experiences. The second part is a detailed treatise on the customs of the Tupinambà, their polity, trade, religion, manufactures and warlike undertakings.

Hans Staden’s sixteenth-century account of shipwreck and captivity by the Tupinambá Indians of Brazil was an early modern bestseller. This retelling of the German sailor’s eyewitness account known as the True History shows both why it was so popular at the time and why it remains an important tool for understanding the opening of the Atlantic world. Eve M. Duffy and Alida C. Metcalf carefully reconstruct Staden’s life as a German soldier, his two expeditions to the Americas, and his subsequent shipwreck, captivity, brush with cannibalism, escape, and return. The authors explore how these events and experiences were recreated in the text and images of the True History. Focusing on Staden’s multiple roles as a go-between, Duffy and Metcalf address many of the issues that emerge when cultures come into contact and conflict. An artful and accessible interpretation, The Return of Hans Staden takes a text best known for its sensational tale of cannibalism and shows how it can be reinterpreted as a window into the precariousness of lives on both sides of early modern encounters, when such issues as truth and lying, violence, religious belief, and cultural difference were key to the formation of the Atlantic world.

Doña Marina (La Malinche) ...Pocahontas ...Sacagawea—their names live on in historical memory because these women bridged the indigenous American and European worlds, opening the way for the cultural encounters, collisions, and fusions that shaped the social and even physical landscape of the modern Americas. But these famous individuals were only a few of the many thousands of people who, intentionally or otherwise, served as "go-betweens" as Europeans explored and colonized the New World. In this innovative history, Alida Metcalf thoroughly investigates the many roles played by go-betweens in the colonization of sixteenth-century Brazil. She finds that many individuals created physical links among Europe, Africa, and Brazil—explorers, traders, settlers, and slaves circulated goods, plants, animals, and diseases. Intercultural liaisons produced mixed-race children. At the cultural level, Jesuit priests and African slaves infused native Brazilian traditions with their own religious practices, while translators became influential go-betweens, negotiating the terms of trade, interaction, and exchange. Most powerful of all, as Metcalf shows, were those go-betweens who interpreted or represented new lands and peoples through writings, maps, religion, and the oral tradition. Metcalf's convincing demonstration that colonization is always mediated by third parties has relevance far beyond the Brazilian case, even as it opens a revealing new window on the first century of Brazilian history.

A fascinating and well-researched look into what we really know about cannibalism.

The authors explore the question of whether our sexual orientation is inherited or if it is a product of our upbringing and/or environment. Many people think gays are born that way, and few understand enough about genetics and human biology to mount a thorough defense of the facts. My Genes Made Me Do It explains the role of genetics and biology in human behavior with a particular, though not exclusive, emphasis on homosexuality. Conventional scientific method and research findings are brought together in a fresh, original way to argue that no human behaviors are biologically determined.

Ending slavery and creating empire in Africa: from the "Indelible stain" to the "light of civilization"--Law to practice: "certain excesses of severity"--The critiques and defenses of modern slavery: from without and within, above and below -- Mobility and tactical flight: of workers, chiefs, and villages -- Targeting chiefs: from "fictitious obedience" to "extraordinary political disorder" -- Seniority and subordination: disciplining youth and controlling women's labor -- An "absolute freedom" circumscribed and circumvented: "Employers chosen of their own free will" -- Upward mobility: "improvement of one's social condition" -- Conclusion: forced labor's legacy.

Analyzes how the rhetoric of Yugoslav intellectuals and politicians and the U.S.-led Western media and political leadership framed the serbs as metaphorical vampires in the last decades of the twentieth century.

Drawing on optic theory, ethnography, and the visual cultures of Christianity, this volume explores various discourses of vision in early modern Europe and the colonial Americas.