Hum Nat (2011) 22:225–246 The Remaining Offenses 241 According to Hill, Neel was cleared of all charges (Hill 2009). So what did Chagnon do wrong? According to the Task Force, after all these trials and tribulations, conclusively just two things: First, . . . his representations of Yanomami ways of life were damaging to them and . . . he made insufficient effort to undo this damage, and second . . . his association in the early 1990s with FUNDAFACI, a Venezuelan foundation that sponsored his research, represented an unethical prioritizing of his own research concerns over the well-being of the Yanomami (AAA 2002a, vol. 1, p. 31). Let’s consider these, necessarily briefly, in reverse. Chagnon was getting desperate, by the late 1980s, to find ways to get back into Yanomamö-land to continue his work. Denied, via intense politicking, the ability to do this through the typical channels, he decided to team up with a group of wealthy Venezuelans associated as FUNDIFACI whose members included Charles Brewer- Carias, a man with gold mining interests. Chagnon thus made alliances with people whose interests appeared unsavory. I am not qualified to assess this incredibly complicated web of Venezuelan politics. I will simply say that the material about this, in the Task Force Report, does not approach standards required of a fair ethics investigation and smacks mostly of guilt by association. The Task Force’s linking of Chagnon to a military coup reads like the game “six degrees of separation,” although maybe there are only three degrees. Chagnon presented to me interesting point-by-point rebuttals to the most egregious alleged offenses of his work with FUNDIFACI. It would have been good if, like me, the AAA had formally asked Chagnon to explain. It would also have been good if, like me, the AAA had done enough digging to push Martins to admit that Tierney himself had written the permit-threatening, factually-challenged dossier that had led Chagnon to grow so desperate as to take actions like teaming up with FUNDIFACI. As for Chagnon’s supposed crime of having his representations of the Yanomamö used against them by the military, I will say this: When I read Chagnon’s work on the Yanomamö, I see a deeply humanizing portrayal. But maybe that’s because, like Chagnon, I don’t see humans as angels. Yes, Chagnon sees in the Yanomamö evidence of treachery, greed, and violence. And he clearly sees that as evidence that they are like the rest of us. In her continuing attempts to build a case against Chagnon as an abuser of the Yanomamö, Lêda Martins (2001) has used the following allegedly obnoxious quotation from Chagnon as it appeared in the magazine Veja: “Real Indians sweat, they smell bad, they take hallucinogenic drugs, they belch after they eat, they covet and at times steal their neighbor’s wife, they fornicate, and they make war” (as translated in Borofsky 2005:309). What Martins does not reveal is that the remark from Chagnon continues thus: “They are normal human beings. This is reason enough for them to deserve care and attention” (in Borofsky 2005:309). Should Chagnon have done more, as Martins claims, to run after people who misused his work in the service of their own nasty interests? First, I would say from