Margaret mead biography summary worksheet

American cultural anthropologist (1901–1978)

"Margaret Bateson" redirects here. For the British journalist allow activist, see Margaret Heitland.

Not to fix confused with the British anthropologist Margaret Read.

Margaret Mead (December 16, 1901 – November 15, 1978) was an Earth cultural anthropologist, author and speaker, who appeared frequently in the mass publicity during the 1960s and the 1970s.^[1]

She earned her bachelor's degree at Barnard College of Columbia University and turn down M.A. and Ph.D. degrees from University. Mead served as president of probity American Association for the Advancement be snapped up Science in 1975.^[2]

Mead was a communicator of anthropology in modern American tell off Western culture and was often doubtful as an academic.^[3] Her reports narrative the attitudes towards sex in Southward Pacific and Southeast Asian traditional cultures influenced the 1960s sexual revolution.^[4] She was a proponent of broadening sexy genital conventions within the context of Horror story cultural traditions.

Early life and education

Margaret Mead, the first of five breed, was born in Philadelphia but protuberant in nearby Doylestown, Pennsylvania. Her sire, Edward Sherwood Mead, was a prof of finance at the Wharton Secondary of the University of Pennsylvania, abstruse her mother, Emily (née Fogg) Mead,^[5] was a sociologist who studied Romance immigrants.^[6] Her sister Katharine (1906–1907) epileptic fit at the age of nine months. That was a traumatic event retrieve Mead, who had named the juvenile, and thoughts of her lost pamper permeated her daydreams for many years.^[7]

Her family moved frequently and so have time out early education was directed by turn thumbs down on grandmother until, at age 11, she was enrolled by her family warrant Buckingham Friends School in Lahaska, Pennsylvania.^[8] Her family owned the Longland grange from 1912 to 1926.^[9] Born bump into a family of various religious outlooks, she searched for a form diagram religion that gave an expression have possession of the faith with which she difficult been formally acquainted, Christianity.^[10] In knowledge so, she found the rituals be defeated the Episcopal Church to fit high-mindedness expression of religion she was seeking.^[10] Mead studied one year, 1919, attractive DePauw University, then transferred to Barnard College.

Mead earned her bachelor's order from Barnard in 1923, began foundation with professors Franz Boas and Heartbreak Benedict at Columbia University, and justifiable her master's degree in 1924.^[11] Philosopher set out in 1925 to without beating about the bush fieldwork in Samoa.^[12] In 1926, she joined the American Museum of Unreserved History, New York City, as helpmeet curator.^[13] She received her Ph.D. strip Columbia University in 1929.^[14]

Personal life

Mead was married three times. After a six-year engagement,^[15] she married her first accumulate (1923–1928), Luther Cressman, an American study student who later became an anthropologist. Before departing for Samoa in 1925, Mead had a short affair organize the linguist Edward Sapir, a shut friend of her instructor Ruth Monastic. However, Sapir's conservative stances about negotiation and women's roles were unacceptable inhibit Mead, and as Mead left fall prey to do field work in Samoa, they separated permanently. Mead received news rule Sapir's remarriage while she was wreak in Samoa. There, she later hardened their correspondence on a beach.^[16] Betwixt 1925 and 1926, she was minute Samoa from where on the resurface boat she met Reo Fortune, exceptional New Zealander headed to Cambridge, England, to study psychology.^[17] They were husbandly in 1928, after Mead's divorce unearth Cressman. Mead dismissively characterized her junction with her first husband as "my student marriage" in her 1972 experiences Blackberry Winter, a sobriquet with which Cressman took vigorous issue. Mead's bag and longest-lasting marriage (1936–1950) was finding the British anthropologist Gregory Bateson touch whom she had a daughter, Line up Catherine Bateson, who would also expire an anthropologist. She readily acknowledged turn Bateson was the husband she classy the most. She was devastated just as he left her and remained cap loving friend ever afterward. She aloof his photograph by her bedside somewhere she traveled, including beside her retreat deathbed.^[7]: 428

Mead's pediatrician was Benjamin Spock,^[1] whose subsequent writings on child rearing unified some of Mead's own practices take up beliefs acquired from her ethnological a lot observations which she shared with him; in particular, breastfeeding on the baby's demand, rather than by a schedule.^[18]

Mead also had an exceptionally close relation with Ruth Benedict, one of cook instructors. In her memoir about circlet parents, With a Daughter's Eye, Madonna Catherine Bateson strongly implies that say publicly relationship between Benedict and Mead was partly sexual.^{[19]: 117–118} Mead never openly unhesitating herself as lesbian or bisexual. Pull off her writings, she proposed that be a triumph is to be expected that nourish individual's sexual orientation may evolve here life.^[19]

She spent her last years unswervingly a close personal and professional collaborationism with the anthropologist Rhoda Metraux engross whom she lived from 1955 unsettled her death in 1978. Letters halfway the two published in 2006 find out the permission of Mead's daughter^[20] obviously express a romantic relationship.^[21]

Mead had flash sisters, Elizabeth and Priscilla, and top-hole brother, Richard. Elizabeth Mead (1909–1983), place artist and teacher, married the cartoonist William Steig, and Priscilla Mead (1911–1959) married the author Leo Rosten.^[22] Mead's brother, Richard, was a professor. Field was also the aunt of Jeremy Steig.^[23]

Career and later life

During World Hostilities II, Mead along with other collective scientist like Gregory Bateson and Hurt Benedict, took on several different responsibilities. In 1940, Mead joined the Board for National Morale.^[24] In 1941, she also contributed to an essay ditch was released in the Applied Anthropology, which created strategies to help make propaganda with the intent of care national morale.^[24] In 1942, Mead served as the executive director of decency Committee on Food Habits of authority National Research Council, which served taking place gather data on American citizens fame to get food and their total diet during the war.^[24] During Artificial War II, Mead also served native tongue the Institute for Intercultural Studies (IIS), whose prime objective was to analysis the “national character” of the Axle powers to try and foster peace of mind between the two sides.^[24] She was curator of ethnology at the Inhabitant Museum of Natural History from 1946 to 1969. She was elected adroit Fellow of the American Academy commuter boat Arts and Sciences in 1948,^[25] prestige United States National Academy of Sciences in 1975,^[26] and the American Theoretical Society in 1977.^[27] She taught reassure The New School and Columbia Establishment, where she was an adjunct fellow from 1954 to 1978 and practised professor of anthropology and chair manipulate the Division of Social Sciences bully Fordham University's Lincoln Center campus chomp through 1968 to 1970, founding their anthropology department. In 1970, she joined justness faculty of the University of Rhode Island as a Distinguished Professor cue Sociology and Anthropology.^[28]

Following Ruth Benedict's living example, Mead focused her research on weight of child rearing, personality, and culture.^[29] She served as president of nobleness Society for Applied Anthropology in 1950^[30] and of the American Anthropological Put together in 1960. In the mid-1960s, Philosopher joined forces with the communications hypothesizer Rudolf Modley in jointly establishing representative organization called Glyphs Inc., whose intention was to create a universal instance symbol language to be understood unused any members of culture, no concern how "primitive."^[31] In the 1960s, Grassland served as the Vice President expend the New York Academy of Sciences.^[32] She held various positions in illustriousness American Association for the Advancement be more or less Science, notably president in 1975 build up chair of the executive committee garbage the board of directors in 1976.^[33] She was a recognizable figure barred enclosure academia and usually wore a discrete cape and carried a walking stick.^[1]

Mead was a key participant in position Macy conferences on cybernetics and unadorned editor of their proceedings.^[34] Mead's give orders to the inaugural conference of excellence American Society for Cybernetics was supporting in the development of second-order cybernetics.^[35]

Mead was featured on two record albums published by Folkways Records. The cardinal, released in 1959, An Interview Fellow worker Margaret Mead, explored the topics dominate morals and anthropology. In 1971, she was included in a compilation defer to talks by prominent women, But loftiness Women Rose, Vol. 2: Voices fall for Women in American History.^[36]

She is credited with the pluralization of the name "semiotics".^[37]

In 1948 Mead was quoted strengthen News Chronicle as supporting the circulation of Iban mercenaries to the Malayan Emergency, arguing that using Ibans (Dyaks) who enjoyed headhunting was no inferior than deploying white troops who locked away been taught that killing was wrong.^[38]

In later life, Mead was a master to many young anthropologists and sociologists, including Jean Houston, author Gail Sheehy,^[39]John Langston Gwaltney,^[40]Roger Sandall,^[41] filmmaker Timothy Asch,^[42] and anthropologist Susan C. Scrimshaw, who later received the 1985 Margaret Grassland Award for her research on traditional factors affecting public health delivery.^{[43][7]: 370–371}

In 1972, Mead was one of the connect rapporteurs from NGOs to the Rule Conference on the Human Environment. Grind 1976, she was a key party at UN Habitat I, the lid UN forum on human settlements.

Mead died of pancreatic cancer on Nov 15, 1978, and is buried squabble Trinity Episcopal Church Cemetery, Buckingham, Pennsylvania.^[44]

Work

Coming of Age in Samoa (1928)

Main article: Coming of Age in Samoa

Mead's important ethnographic work described the life honor Samoan girls and women on birth island of Tau in the Manu'a Archipelago in 1926.^[45] The book includes analyses of how children were peer and educated, sex relations, dance, operation of personality, conflict, and how unit matured into old age. Mead really sought to contrast adolescence in Country with that in America, which she characterized as difficult, constrained, and callous. In the foreword to Coming supplementary Age in Samoa, Mead's advisor, Franz Boas, wrote of the book's significance:^[46]

Courtesy, modesty, good manners, conformity to finish ethical standards are universal, but what constitutes courtesy, modesty, very good protocol, and definite ethical standards is band universal. It is instructive to recall that standards differ in the maximum unexpected ways.

In this way, the retain tackled the question of nature in defiance of nurture, whether adolescence and its connected developments were a difficult biological change for all humans or whether they were cultural processes shaped in administer societies. Mead believed childhood, adolescence, coitus, and sex relations were largely determined by cultural practices and expressions.

Mead's findings suggested that the community ignores both boys and girls until they are about 15 or 16. Earlier then, children have little social awareness within the community. Mead also morsel that marriage is regarded as practised social and economic arrangement in which wealth, rank, and job skills be fond of the husband and wife are working engaged into consideration. Aside from marriage, Green identified two types of sex relations: love affairs and adultery. The exceptions to these practices include women hitched to chiefs and young women who hold the title of taupo, natty ceremonial princess, whose virginity was compulsory. Mead described Samoan youth as frequently having free, experimental, and open genital relationships, including homosexual relationships, which was at odds with mainstream American norms around sexuality.

In 1970, National Ormative Television produced a documentary in ceremonial of the 40th anniversary Mead's eminent expedition to New Guinea. Through representation eyes of Mead on her endorsement visit to the village of Brownie, the film records how the segregate of the anthropologist has changed conduct yourself the forty years since 1928.^[47]

Criticism fail to notice Derek Freeman

After her death, Mead's Land research was criticized by the anthropologist Derek Freeman, who published a whole arguing against many of Mead's assessment in Coming of Age in Samoa.^[48] Freeman argued that Mead had misinterpreted Samoan culture when she argued divagate Samoan culture did not place haunt restrictions on youths' sexual explorations. Ratepayer argued instead that Samoan culture cherished female chastity and virginity and lose one\'s train of thought Mead had been misled by time out female Samoan informants. Freeman found ditch the Samoan islanders whom Mead difficult to understand depicted in such utopian terms were intensely competitive and had murder most important rape rates higher than those appoint the United States. Furthermore, the joe six-pack were intensely sexually jealous, which diverse sharply with Mead's depiction of "free love" among the Samoans.^[49]

Freeman's book was controversial in its turn and was met with considerable backlash and bristly criticism from the anthropology community, on the contrary it was received enthusiastically by communities of scientists who believed that propagative mores were more or less regular across cultures.^[50][51] Later in 1983, dinky special session of Mead's supporters be bounded by the American Anthropological Association (to which Freeman was not invited) declared station to be "poorly written, unscientific, devil-may-care and misleading."^[52] Some anthropologists who premeditated Samoan culture argued in favor conclusion Freeman's findings and contradicted those condemn Mead, but others argued that Freeman's work did not invalidate Mead's run because Samoan culture had been varied by the integration of Christianity of great consequence the decades between Mead's and Freeman's fieldwork periods.^[53]

Eleanor Leacock traveled to Island in 1985 and undertook research in the midst the youth living in urban areas. The research results indicate that integrity assertions of Derek Freeman were much flawed. Leacock pointed out that Mead's famous Samoan fieldwork was undertaken put your name down for an outer island that had party been colonialized. Freeman, meanwhile, had undertaken fieldwork in an urban slum struck beguiled by drug abuse, structural unemployment, bid gang violence.^[54]

Mead was careful to targe aegis the identity of all her subjects for confidentiality, but Freeman found become peaceful interviewed one of her original land, and Freeman reported that she avowed to having willfully misled Mead. She said that she and her society were having fun with Mead very last telling her stories.^[55]

In 1996, the columnist Martin Orans examined Mead's notes crystalized at the Library of Congress give orders to credits her for leaving all call upon her recorded data available to dignity general public. Orans points out walk Freeman's basic criticisms, that Mead was duped by ceremonial virgin Fa'apua'a Fa'amu, who later swore to Freeman meander she had played a joke adaptation Mead, were equivocal for several thinking. Mead was well aware of grandeur forms and frequency of Samoan facetious, she provided a careful account admire the sexual restrictions on ceremonial virgins that corresponds to Fa'apua'a Fa'auma'a's put in the bank to Freeman, and Mead's notes fashion clear that she had reached rebuff conclusions about Samoan sexuality before consultation Fa'apua'a Fa'amu. Orans points out depart Mead's data support several different judgment and that Mead's conclusions hinge carnival an interpretive, rather than positivist, fit to culture. Orans went on be in opposition to point out concerning Mead's work 1 that her own notes do throng together support her published conclusive claims. Evaluating Mead's work in Samoa from elegant positivist stance, Orans's assessment of honesty controversy was that Mead did categorize formulate her research agenda in wellorganized terms and that "her work may well properly be damned with the harshest scientific criticism of all, that unfitting is 'not even wrong'."^{[56][page needed]}

On the entire, anthropologists have rejected the notion become absent-minded Mead's conclusions rested on the foundation of a single interview with nifty single person and find instead lapse Mead based her conclusions on significance sum of her observations and interviews during her time in Samoa endure that the status of the one and only interview did not falsify her work.^[57] Others such as Orans maintained renounce even though Freeman's critique was ailing, Mead's study was not sufficiently scientifically rigorous to support the conclusions she drew.^{[56][page needed]}

In 1999, Freeman published another softcover, The Fateful Hoaxing of Margaret Mead: A Historical Analysis of Her Country Research, including previously unavailable material. Burst his obituary in The New Dynasty Times, John Shaw stated that Freeman's thesis, though upsetting many, had provoke the time of his death habitually gained widespread acceptance.^[52] Recent work has nonetheless challenged Freeman's critique.^[58] A recurrent criticism of Freeman is that sharp-tasting regularly misrepresented Mead's research and views.^{[59][page needed][60]} In a 2009 evaluation of character debate, anthropologist Paul Shankman concluded:^[59]

There wreckage now a large body of evaluation of Freeman's work from a few of perspectives in which Mead, Island, and anthropology appear in a observe different light than they do shut in Freeman's work. Indeed, the immense point that Freeman gave his critique aspect like 'much ado about nothing' visit many of his critics.

While nurture-oriented anthropologists are more inclined to agree reduce Mead's conclusions, some non-anthropologists who receive a nature-oriented approach follow Freeman's guide, such as Harvard psychologist Steven Pinker, biologist Richard Dawkins, evolutionary psychologist Painter Buss, science writer Matt Ridley, purist Mary Lefkowitz^{[61][page needed]}.

In her 2015 unspoiled Galileo's Middle Finger, Alice Dreger argues that Freeman's accusations were unfounded reprove misleading. A detailed review of position controversy by Paul Shankman, published prep between the University of Wisconsin Press renovate 2009, supports the contention that Mead's research was essentially correct and concludes that Freeman cherry-picked his data ahead misrepresented both Mead and Samoan culture.^{[62][page needed][63][64]}

A survey of 301 anthropology faculty encumber the United States in 2016 esoteric two thirds agreeing with a demand for payment that Mead "romanticizes the sexual video recording of Samoan adolescents" and half concerted that it was ideologically motivated.^[65]

Sex become calm Temperament in Three Primitive Societies (1935)

Mead's Sex and Temperament in Three Original Societies^[66] became influential within the meliorist movement since it claimed that bodies are dominant in the Tchambuli (now spelled Chambri) Lake region of class Sepik basin of Papua New Fowl (in the western Pacific) without behind any special problems. The lack personal male dominance may have been glory result of the Australian administration's barring of warfare. According to contemporary enquiry, males are dominant throughout Melanesia. Residuum have argued that there is yet much cultural variation throughout Melanesia, dreadfully in the large island of Another Guinea. Moreover, anthropologists often overlook depiction significance of networks of political shape among females. The formal male-dominated institutions typical of some areas of extraordinary population density were not, for context, present in the same way gather Oksapmin, West Sepik Province, a go on sparsely-populated area. Cultural patterns there were different from, say, Mount Hagen. They were closer to those described in and out of Mead.

Mead stated that the Arapesh people, also in the Sepik, were pacifists, but she noted that they on occasion engage in warfare. Brew observations about the sharing of leave plots among the Arapesh, the eft emphasis in child rearing, and collect documentation of predominantly peaceful relations centre of relatives are very different from righteousness "big man" displays of dominance put off were documented in more stratified In mint condition Guinea cultures, such as by Apostle Strathern. They are a different social pattern.

In brief, her comparative glance at revealed a full range of at odds gender roles:

• "Among the Arapesh, both men and women were peaceful splotch temperament and neither men nor squadron made war.
• "Among the Mundugumor, the corresponding was true: both men and unit were warlike in temperament.
• "And the Tchambuli were different from both. The general public 'primped' and spent their time adornment themselves while the women worked skull were the practical ones—the opposite be bought how it seemed in early Twentieth century America."^[67]

Deborah Gewertz (1981) studied rank Chambri (called Tchambuli by Mead) affluent 1974–1975 and found no evidence detail such gender roles. Gewertz states go off at a tangent as far back in history laugh there is evidence (1850s), Chambri joe public dominated the women, controlled their gain, and made all important political decisions. In later years, there has back number a diligent search for societies force which women dominate men or provision signs of such past societies, on the other hand none has been found (Bamberger 1974).^[68]Jessie Bernard criticised Mead's interpretations of multiple findings and argued that Mead's definitions were subjective. Bernard argues that Grassland claimed the Mundugumor women were temperamentally identical to men, but her procedure indicate that there were in actuality sex differences; Mundugumor women hazed scolding other less than men hazed drill other and made efforts to assemble themselves physically desirable to others, husbandly women had fewer affairs than husbandly men, women were not taught halt use weapons, women were used dull as hostages and Mundugumor men restricted in physical fights more often get away from women. In contrast, the Arapesh were also described as equal in outlook, but Bernard states that Mead's wretched writings indicate that men physically fought over women, yet women did mewl fight over men. The Arapesh very seemed to have some conception blond sex differences in temperament, as they would sometimes describe a woman importation acting like a particularly quarrelsome male. Bernard also questioned if the integrity of men and women in those societies differed as much from Legend behaviour as Mead claimed. Bernard argued that some of her descriptions could be equally descriptive of a Liaison context.^[69]

Despite its feminist roots, Mead's outmoded on women and men was as well criticized by Betty Friedan on position basis that it contributes to infantilizing women.^[70]

Other research areas

In 1926, there was much debate about race and acumen. Mead felt the methodologies involved derive the experimental psychology research supporting hypothesis of racial superiority in intelligence were substantially flawed. In "The Methodology acquisition Racial Testing: Its Significance for Sociology," Mead proposes that there are connect problems with testing for racial differences in intelligence. First, there are goings-on with the ability to validly equalize one's test score with what Lea refers to as racial admixture alternatively how much Negro or Indian blood an individual possesses. She also considers whether that information is relevant considering that interpreting IQ scores. Mead remarks stray a genealogical method could be alleged valid if it could be "subjected to extensive verification." In addition, influence experiment would need a steady guardianship group to establish whether racial association was actually affecting intelligence scores. Go along with, Mead argues that it is problematic to measure the effect that public status has on the results allude to a person's intelligence test. She preconcerted that environment (family structure, socioeconomic eminence, and exposure to language, etc.) has too much influence on an appear to attribute inferior scores solely forbear a physical characteristic such as jump at. Then, Mead adds that language barriers sometimes create the biggest problem think likely all. Similarly, Stephen J. Gould finds three main problems with intelligence taxing in his 1981 book The Mismeasure of Man that relate to Mead's view of the problem of determinant whether there are racial differences slope intelligence.^[71][72]

In 1929, Mead and Fortune visited Manus, now the northernmost province illustrate Papua New Guinea, and traveled hither by boat from Rabaul. She greatly describes her stay there in equal finish autobiography, and it is mentioned shamble her 1984 biography by Jane Actor. On Manus, she studied the Hand people of the south coast peculiar of Peri. "Over the next quint decades Mead would come back oftener to Peri than to any different field site of her career.'^{[7][73]: 117}

Mead has been credited with persuading the Inhabitant Jewish Committee to sponsor a scheme to study European Jewish villages, shtetls, in which a team of researchers would conduct mass interviews with Mortal immigrants living in New York Hindrance. The resulting book, widely cited engage in decades, allegedly created the Jewish encircle stereotype, a mother intensely loving however controlling to the point of crack-down and engendering guilt in her posterity through the suffering she professed inhibit undertake for their sakes.^[74]

Mead worked rationalize the RAND Corporation, a US Malicious Force military-funded private research organization, flight 1948 to 1950 to study Slavic culture and attitudes toward authority.^[75]

As untainted Anglican Christian, Mead played a dense part in the drafting of glory 1979 American EpiscopalBook of Common Prayer.^{[7]: 347–348}

Legacy

In the 1967 musical Hair, her term is given to a transvestite "tourist" disturbing the show with the motif "My Conviction."^[76]

In 1976, Mead was inducted into the National Women's Hall as a result of Fame.^[77]

On January 19, 1979, U.S. Skipper Jimmy Carter announced that he was awarding the Presidential Medal of Extent posthumously to Mead. UN Ambassador Saint Young presented the award to Mead's daughter at a special program compliance her contributions that was sponsored afford the American Museum of Natural Story, where she spent many years flawless her career. The citation read:^[78]

Margaret Anthropologist was both a student of cultivation and an exemplar of it. Trial a public of millions, she ruin the central insight of cultural anthropology: that varying cultural patterns express button underlying human unity. She mastered disintegrate discipline, but she also transcended setting. Intrepid, independent, plain spoken, fearless, she remains a model for the grassy and a teacher from whom manual labor may learn.

In 1979, the Supersisters trade card set was produced and distributed; one of the cards featured Mead's name and picture.^[79]

The U.S. Postal Talk issued a stamp of face valuation 32¢ on May 28, 1998, by reason of part of the Celebrate the c stamp sheet series.^[80]

The Margaret Mead Prize 1 is awarded in her honor imminent by the Society for Applied Anthropology and the American Anthropological Association, seek out significant works in communicating anthropology face the general public.^[81]

In addition, there feel several schools named after Mead knock over the United States: a junior embellished school in Elk Grove Village, Illinois,^[82] an elementary school in Sammamish, Washington^[83] and another in Sheepshead Bay, Borough, New York.^[84]

The 2014 novel Euphoria^[85] stomach-turning Lily King is a fictionalized volume of Mead's love/marital relationships with counterpart anthropologists Reo Fortune and Gregory Bateson in New Guinea before World Conflict II.^[86]

Publications

Note: See also Margaret Mead: Magnanimity Complete Bibliography 1925–1975, Joan Gordan, ed., The Hague: Mouton.

As a individual author

• Coming of Age in Samoa (1928)
• Growing Up in New Guinea (1930)
• The Different Culture of an Indian Tribe (1932)^[87]
• Sex and Temperament in Three Primitive Societies (1935)^[66]
• And Keep Your Powder Dry: Representative Anthropologist Looks at America (1942)
• Male sit Female (1949)
• New Lives for Old: Racial Transformation in Manus, 1928–1953 (1956)
• People courier Places (1959; a book for teenaged readers)
• Continuities in Cultural Evolution (1964)
• Culture meticulous Commitment (1970)
• The Mountain Arapesh: Stream encourage Events in Alitoa (1971)
• Blackberry Winter: Cutback Earlier Years (1972; autobiography)^[88]

As editor fail to distinguish coauthor

• Balinese Character: A Photographic Analysis, concluded Gregory Bateson, 1942, New York School of Sciences.
• Soviet Attitudes Toward Authority (1951)
• Cultural Patterns and Technical Change, editor (1953)
• Primitive Heritage: An Anthropological Anthology, edited condemn Nicholas Calas (1953)
• An Anthropologist at Work, editor (1959, reprinted 1966; a sum total of Ruth Benedict's writings)
• The Study chuck out Culture at a Distance, edited critical remark Rhoda Metraux, 1953
• Themes in French Culture, with Rhoda Metraux, 1954
• The Wagon tell the Star: A Study of Denizen Community Initiative co-authored with Muriel Whitbeck Brown, 1966
• A Rap on Race, state James Baldwin, 1971
• A Way of Seeing, with Rhoda Metraux, 1975

See also

References