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This paper concerns the relations between men's sacred music played on kagutu flutes and women's tolo songs among the Carib-speaking Kuikuro of Central Brazil. The research for this paper is part of a multi-year documentation of the Upper Xingu Carib language being done by the Kuikuro themselves, with non-indigenous researchers serving as consultants. The men's kagutu flutes and their music are regarded as highly powerful and potentially dangerous, and women are strictly forbidden from seeing these musical instruments. Women's tolo songs are said to "imitate" the melodies of the men's flute music, yet this process of "imitation" is full of irony and tricksterish deceit, especially when women are singing of their lovers. Women say that they are "lying" when they are singing tolo. Building on Ellen Basso and Bruna Franchetto's works on the indigenous concept of auN (deceitful speech), the paper explores asymmetries and complementarity between genders through analysis of the musical and poetic dimensions of relations between the music of men's sacred kagutu flute and women's tolo singing. Sound is a crucial link not only between humans and spirit-beings but also between male andfemale social domains. Kagutu and tolo form a trans-ritual system in which a relation between spirits and men and women is established. While kagutu music is conceived as afaithful and subo rdinate reproduction ofitseke (spirit-being) songs by men, tolo songs, by means of their creative poetics and musical power's bring women into a kind of competitive relation with itseke. [ABSTRACT FROM AUTHOR]

This paper proposes an analysis based on the ethnography in sex clubs and sex bars for men in the city of Sao Paulo, Brazil. The paper examines how the different markers that operate in such areas are being melted to produce desirable bodies and subjects. I locate these sites in the broader market for commercial sexual encounters among men in the city, exploring social conventions and practices that permeate the body, sexual practices and erotic choices. This is a starting point for inquiring the ways in which certain stereotypes of "masculinity" are provided with meaning and are embodied. I also propose a revision of the erotic choices and sexual practices, which challenges the idea of eroticism expressed by thinkers such as Georges Bataille. According to him, gender is fixed and crystallized, is linked to sexual dimorphism of sex/gender positions. The body "violated", passive and penetrated, is "feminine"- the opposite of the "masculine" ones, the "active", that penetrates. This design underlines the erotic within the heterosexual matrix, which prevents thinking beyond or outside the limits of its rules. Following post-structuralist thinking on gender and sexuality, as well as queer theory, I wonder if we could try to deconstruct the erotic in other terms, in order to interpret anthropologically the practices, discourses and talks discussed here as potentially transgressive. [ABSTRACT FROM AUTHOR]