By Stephen O. Murray

This anthropological quantity examines Latin American male homosexualities from theoretical, severe, ethnographic, ethnohistorical, and lexicological views. The authors speak about male homosexualities in Spanish-speaking societies, in Brazil, and in indigenous societies when it comes to family members, society, tradition, politics, economic system, and ethnicity. They talk about homosexuality in pre-Columbian indigenous societies and in colonial and glossy Latin the USA. individuals discover wide-ranging concerns comparable to gay categorization, machismo and homosexuality, the activo-pasivo cultural dichotomy, the homosexual photo in Chicano fiction, male homosexuality and Afro-Brazilian ownership cults, the homosexual stream and human rights, and others.

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On the one hand, those involved in homosexual behavior do not all consider themselves (and are not considered by others) as homosexual,3 even in a city such as contemporary San Francisco in which gay is clearly recognized as a category of persons who even are alleged to be an organized political force. 4 In the compact (seven-mile by seven-mile) city in which I live, there is an enormousand frequently con- 1. Indeed, "nothing automatically translates itself for the child into sexual meaning" (Plummer 1990:237).

See Murray (1992). Page xvi northeastern Brazil. Though a deep stratum, African possession religions are not indigenous to South America, so Fry's chapter is with other discussions of modern Brazil. References Boswell, John 1980 Christianity, Social Tolerance and Homosexuality. Chicago: University of Chicago Press. Carrier, Joseph M. 1995 Mexican Male Homosexual Encounters. New York: Columbia University Press. Coe, Michael D. 1992 Breaking the Maya Code. New York: Thames and Hudson. " In Women in the Muslim World.

Baduddrin Khan (1993, personal communication) insists that the South Asians conceive of gandu, and even hijra as kinds of men (albeit inadequate specimens), not a third gender or third sex (cf. Nanda 1990). Similarly, Vinson Sutlive (1990, personal communication) reports the northern Borneo Iban similarly regard their gender-crossing shamans as men, not a third kind of person. 26 24. See Fry (this volume); Jackson (1989); Murray (1987a:159-64, 1992a:341-52); Roscoe (1987, 1988b, 1990, 1991, 1994); Whitehead (1981); Williams (1986).

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