Mark Liechty's article The Carnal Economies: The Commodification of Food and Sex in Kathmandu, focuses on the commercialization of contemporary evolution in public food and prostitution. Lietchty argues that in recent decades class has come to dominate new sociocultural patterns in one of the world's least developed countries, Nepal. In contrast, caste remains a highly defining and self-orientating cultural force in Kathmandu society, but is increasingly circumscribed within particular social contexts. Furthermore, Liechty's field research reveals a new growing middle class in Kathmandu, as urban Nepalis adopt the recent cultural resources of prostitution and consumer goods. These new commodifications allow the middle-class population to pioneer a social distinction between Kathmandu's older, more privileged elites and its numerous and growing poor urban residents. Furthermore, Liechty reveals that the current increase in public consumption of meat and alcohol accompanied by sexual services has established male authority in the local consumer culture. Considering that precisely that act "a generation ago could have led to marginalization (due to overcoming the boundaries of caste endogamy, commensality and diet) now helps to build a new sociality of both gender and class relations ”. (Liechty, 2005, p. 26) The aim of this response paper is to highlight Liechty's evidence relating to food and sex and how these commodifications influenced the shift from caste to class relations, establishing a new class media, increasing public food consumption and consolidating a genre. division.The link between food and sex did not go unnoticed by cultural anthropologist Mark Liechty. Lietchty used an ethnographic approach to examine food and sex in the article is convincingly supported by the evidence he presents. It is certainly more than a coincidence that "the three transactional acts or substances perhaps most marked (dangerous) in a caste society (meat, alcohol and coitus) are precisely those that have emerged as among the main goods of a new male class sociality". .” (Lietchty, 2005, p. 26) It has become evident that commercial transactions of both food and sex in Kathmandu are creating shifts in traditional caste cultural paradigms. To summarize, “food and sex, when united in commodity form, appear to exploit the dangers of a caste-based social logic, transforming them into the very substance of market-based social relations.” (Lietchty, 2005, p. 26) Overall, this shift in bold cultural practices tends to influence a shift in cultural power.