Family by Margaret Mead and Ken Heyman 1965

American cultural anthropologist (1901–1978)

Not to be dislocated with the British anthropologist Margaret Read.

Margaret Mead
Mead in 1948
Born	(1901-12-16)December 16, 1901 Philadelphia, Pennsylvania, U.S.
Died	Nov 15, 1978(1978-eleven-fifteen) (anile 76) New York Metropolis, New York, U.Southward.
Education	DePauw Academy Barnard College (BA) Columbia University (MA, PhD)
Occupation	Anthropologist
Spouse(due south)	Luther Cressman ​ ​ (m. 1923; div. 1928)​ Reo Fortune ​ ​ (thousand. 1928; div. 1935)​ Gregory Bateson ​ ​ (m. 1936; div. 1950)​
Children	Mary Catherine Bateson
Relatives	Jeremy Steig (nephew)
Awards	Kalinga Prize (1970)

Margaret Mead (December 16, 1901 – November 15, 1978) was an American cultural anthropologist who featured often as an author and speaker in the mass media during the 1960s and the 1970s.^[1]

She earned her available's degree at Barnard College of Columbia Academy and her M.A. and Ph.D. degrees from Columbia. Mead served as President of the American Association for the Advancement of Scientific discipline in 1975.^[ii]

Mead was a communicator of anthropology in modern American and Western civilization and was oftentimes controversial as an academic.^[3] Her reports detailing the attitudes towards sex in South Pacific and Southeast Asian traditional cultures influenced the 1960s sexual revolution.^[iv] She was a proponent of broadening sexual conventions inside the context of Western cultural traditions.

Birth, early family life, and education [edit]

Margaret Mead, the commencement of five children, was born in Philadelphia merely raised in nearby Doylestown, Pennsylvania. Her father, Edward Sherwood Mead, was a professor of finance at the Wharton School of the University of Pennsylvania, and her mother, Emily (née Fogg) Mead,^[5] was a sociologist who studied Italian immigrants.^[6] Her sis Katharine (1906–1907) died at the age of nine months. That was a traumatic event for Mead, who had named the girl, and thoughts of her lost sister permeated her daydreams for many years.^[7] Her family moved oft and then her early on instruction was directed by her grandmother until, at historic period 11, she was enrolled by her family at Buckingham Friends School in Lahaska, Pennsylvania.^[viii] Her family unit owned the Longland farm from 1912 to 1926.^[9] Born into a family of various religious outlooks, she searched for a class of religion that gave an expression of the religion with which she had been formally acquainted, Christianity.^[x] In doing and then, she found the rituals of the United States Episcopal Church building to fit the expression of faith she was seeking.^[x] Mead studied one year, 1919, at DePauw University, then transferred to Barnard Higher.

Mead earned her available's caste from Barnard in 1923, began studying with thr professor Franz Boas and Ruth Benedict at Columbia University, and earned her master'due south degree in 1924.^[11] Mead prepare out in 1925 to exercise fieldwork in Samoa.^[12] In 1926, she joined the American Museum of Natural History, New York City, equally banana curator.^[13] She received her Ph.D. from Columbia University in 1929.^[fourteen]

Personal life [edit]

Earlier departing for Samoa, Mead had a short thing with the linguist Edward Sapir, a close friend of her teacher Ruth Bridegroom. All the same, Sapir's conservative stances about marriage and women's roles were unacceptable to Mead, and as Mead left to do field work in Samoa, they separated permanently. Mead received news of Sapir'south remarriage while she was living in Samoa. There, on a beach, she after burned their correspondence.^[15]

Mead was married three times. After a half-dozen-twelvemonth engagement,^[sixteen] she married her kickoff married man (1923–1928), Luther Cressman, an American theology student who subsequently became an anthropologist. Between 1925 and 1926, she was in Samoa from where on the return gunkhole she met Reo Fortune, a New Zealander headed to Cambridge, England, to written report psychology.^[17] They were married in 1928, after Mead's divorce from Cressman. Mead dismissively characterized her matrimony with her starting time hubby every bit "my student union" in her 1972 autobiography Blackberry Wintertime, a sobriquet with which Cressman took vigorous issue. Mead's third and longest-lasting wedlock (1936–1950) was to the British anthropologist Gregory Bateson with whom she had a daughter, Mary Catherine Bateson, who would also go an anthropologist.

Mead's pediatrician was Benjamin Spock,^[1] whose subsequent writings on child rearing incorporated some of Mead'south own practices and beliefs acquired from her ethnological field observations which she shared with him; in particular, breastfeeding on the infant'southward need, rather than past a schedule.^[18] She readily acknowledged that Gregory Bateson was the husband she loved the most. She was devastated when he left her and remained his loving friend ever subsequently. She kept his photograph past her bedside wherever she traveled, including beside her infirmary deathbed.^{[seven] : 428}

Mead too had an exceptionally-shut relationship with Ruth Benedict, ane of her instructors. In her memoir virtually her parents, With a Girl'due south Eye, Mary Catherine Bateson strongly implies that the relationship between Benedict and Mead was partly sexual.^{[19] : 117–118} Mead never openly identified herself as lesbian or bisexual. In her writings, she proposed that it is to be expected that an individual'south sexual orientation may evolve throughout life.^[xix]

She spent her last years in a shut personal and professional collaboration with the anthropologist Rhoda Metraux with whom she lived from 1955 until her decease in 1978. Letters betwixt the two published in 2006 with the permission of Mead's daughter^[twenty] clearly express a romantic relationship.^[21]

Mead had two sisters and a brother, Elizabeth, Priscilla, and Richard. Elizabeth Mead (1909–1983), an artist and teacher, married the cartoonist William Steig, and Priscilla Mead (1911–1959) married the author Leo Rosten.^[22] Mead'south blood brother, Richard, was a professor. Mead was also the aunt of Jeremy Steig.^[23]

Career and later life [edit]

Mead at New York Academy of Sciences, 1968

During World War II, Mead was executive secretary of the National Research Council's Committee on Food Habits. She was curator of ethnology at the American Museum of Natural History from 1946 to 1969. She was elected a Swain of the American Academy of Arts and Sciences in 1948.^[24] She taught at The New School and Columbia University, where she was an offshoot professor from 1954 to 1978 and a professor of anthropology and chair of the Sectionalisation of Social Sciences at Fordham Academy'south Lincoln Eye campus from 1968 to 1970, founding their anthropology department. In 1970, she joined the faculty of the University of Rhode Island as a Distinguished Professor of Sociology and Anthropology.^[25]

Following Ruth Bridegroom'south example, Mead focused her research on problems of kid rearing, personality, and culture.^[26] She served as president of the Guild for Applied Anthropology in 1950^[27] and of the American Anthropological Clan in 1960. In the mid-1960s, Mead joined forces with thr communications theorist Rudolf Modley in jointly establishing an organization chosen Glyphs Inc., whose goal was to create a universal graphic symbol language to be understood by any members of civilization, no matter how "primitive."^[28] In the 1960s, Mead served as the Vice President of the New York Academy of Sciences.^[29] She held various positions in the American Clan for the Advancement of Scientific discipline, notably president in 1975 and chair of the executive commission of the board of directors in 1976.^[30] She was a recognizable figure in academia and usually wore a distinctive cape and carried a walking stick.^[1]

Mead was a key participant in the Macy conferences on cybernetics and an editor of their proceedings.^[31] Mead's address to the inaugural conference of the American Guild for Cybernetics was instrumental in the development of 2d-order cybernetics.^[32]

Mead was featured on two record albums published by Folkways Records. The first, released in 1959, An Interview With Margaret Mead, explored the topics of morals and anthropology. In 1971, she was included in a compilation of talks by prominent women, Just the Women Rose, Vol. 2: Voices of Women in American History.^[33]

She is credited with the term "semiotics" and made information technology a noun.^[34]

In later life, Mead was a mentor to many immature anthropologists and sociologists, including Jean Houston.^{[7] : 370–371}

In 1976, Mead was a key participant at UN Habitat I, the get-go United nations forum on human settlements.

Mead died of pancreatic cancer on November 15, 1978, and is buried at Trinity Episcopal Church Cemetery, Buckingham, Pennsylvania.^[35]

Work [edit]

Coming of Age in Samoa (1928) [edit]

In the foreword to Coming of Age in Samoa, Mead's advisor, Franz Boas, wrote of its significance:^[36]

Courtesy, modesty, proficient manners, conformity to definite upstanding standards are universal, but what constitutes courtesy, modesty, very expert manners, and definite ethical standards is non universal. It is instructive to know that standards differ in the most unexpected ways.

Mead'south findings suggested that the community ignores both boys and girls until they are about 15 or 16. Before then, children have no social standing inside the community. Mead also establish that marriage is regarded as a social and economic arrangement in which wealth, rank, and job skills of the husband and wife are taken into consideration.

In 1970, National Educational Boob tube produced a documentary in celebration of the 40th ceremony Mead'south first trek to New Republic of guinea. Through the optics of Mead on her final visit to the village of Peri, the picture records how the role of the anthropologist has inverse in the forty years since 1928.^[37]

In 1983, five years later Mead had died, New Zealand anthropologist Derek Freeman published Margaret Mead and Samoa: The Making and Unmaking of an Anthropological Myth, in which he challenged Mead's major findings about sexuality in Samoan society.^[38] Freeman's book was controversial in its turn: afterward in 1983, a special session of Mead'south supporters in the American Anthropological Clan (to which Freeman was non invited) alleged it to be "poorly written, unscientific, irresponsible and misleading."^[39]

In 1999, Freeman published some other book, The Fateful Hoaxing of Margaret Mead: A Historical Analysis of Her Samoan Research, including previously unavailable material. In his obituary in The New York Times, John Shaw stated that his thesis, though upsetting many, had by the time of his death mostly gained widespread acceptance.^[xl] Contempo work has withal challenged his critique.^[41] A frequent criticism of Freeman is that he regularly misrepresented Mead's research and views.^{[42] [43]} In a 2009 evaluation of the fence, anthropologist Paul Shankman concluded:^[42]

There is at present a big trunk of criticism of Freeman'south work from a number of perspectives in which Mead, Samoa, and anthropology appear in a very different lite than they do in Freeman's work. Indeed, the immense significance that Freeman gave his critique looks like 'much ado about null' to many of his critics.

While nurture-oriented anthropologists are more inclined to hold with Mead'southward conclusions, there are other non-anthropologists who have a nature-oriented arroyo post-obit Freeman's lead, such as the Harvard psychologist Steven Pinker, the biologist Richard Dawkins, the evolutionary psychologist David Kiss, the science writer Matt Ridley, and the classicist Mary Lefkowitz.^[44] The philosopher Peter Singer has also criticized Mead in his volume A Darwinian Left, where he states that "Freeman compiles a disarming instance that Mead had misunderstood Samoan customs".^[45]

In 1996, the author Martin Orans examined Mead's notes preserved at the Library of Congress and credits her for leaving all of her recorded information available to the general public. Orans signal out that Freeman's bones criticisms, that Mead was duped by formalism virgin Fa'apua'a Fa'amu, who later swore to Freeman that she had played a joke on Mead, were equivocal for several reasons. Mead was well aware of the forms and frequency of Samoan joking, she provided a careful business relationship of the sexual restrictions on ceremonial virgins that corresponds to Fa'apua'a Fa'auma'a's business relationship to Freeman, and Mead's notes make clear that she had reached her conclusions virtually Samoan sexuality before coming together Fa'apua'a Fa'amu. Orans points out that Mead's data support several unlike conclusions and that Mead's conclusions swivel on an interpretive, rather than positivist, arroyo to civilization. Orans went on to betoken out concerning Mead'south piece of work elsewhere that her ain notes practice not support her published conclusive claims. Evaluating Mead's work in Samoa from a positivist stance, Orans'southward assessment of the controversy was that Mead did not formulate her research agenda in scientific terms and that "her work may properly be damned with the harshest scientific criticism of all, that information technology is 'non fifty-fifty wrong'."^[46]

The Intercollegiate Review [1], published by the Intercollegiate Studies Institute, which promotes bourgeois idea on college campuses,^{[47] [48]} listed the book as No. one on its The Fifty Worst Books of the Century list.^[49]

Sex and Temperament in Iii Archaic Societies (1935) [edit]

Another influential book by Mead was Sex and Temperament in Three Primitive Societies.^[50] It became a major cornerstone of the feminist movement since it claimed that females are dominant in the Tchambuli (now spelled Chambri) Lake region of the Sepik bowl of Papua New Guinea (in the western Pacific) without causing whatsoever special bug. The lack of male authority may have been the result of the Australian administration'southward outlawing of warfare. Co-ordinate to contemporary research, males are dominant throughout Melanesia (although some believe that female witches take special powers)^{[ citation needed ]}. Others have argued that there is still much cultural variation throughout Melanesia, especially in the large island of New Guinea. Moreover, anthropologists often overlook the significance of networks of political influence among females. The formal male person-dominated institutions typical of some areas of high population density were not, for example, present in the same style in Oksapmin, West Sepik Province, a more sparsely-populated expanse. Cultural patterns there were different from, say, Mountain Hagen. They were closer to those described past Mead.

Mead stated that the Arapesh people, also in the Sepik, were pacifists, only she noted that they on occasion engage in warfare. Her observations well-nigh the sharing of garden plots among the Arapesh, the egalitarian emphasis in child rearing, and her documentation of predominantly peaceful relations among relatives are very different from the "big man" displays of say-so that were documented in more stratified New Guinea cultures, such equally by Andrew Strathern. They are a different cultural pattern.

In brief, her comparative study revealed a full range of contrasting gender roles:

• "Among the Arapesh, both men and women were peaceful in temperament and neither men nor women fabricated war.
• "Amidst the Mundugumor, the opposite was true: both men and women were warlike in temperament.
• "And the Tchambuli were unlike from both. The men 'primped' and spent their time decorating themselves while the women worked and were the practical ones—the opposite of how it seemed in early 20th century America."^[51]

Deborah Gewertz (1981) studied the Chambri (called Tchambuli by Mead) in 1974–1975 and institute no testify of such gender roles. Gewertz states that as far back in history as there is evidence (1850s), Chambri men dominated the women, controlled their produce, and made all important political decisions. In later on years, at that place has been a diligent search for societies in which women boss men or for signs of such by societies, but none has been plant (Bamberger 1974).^[52] Jessie Bernard criticised Mead's interpretations of her findings and argued that Mead was biased in her descriptions by using of subjective descriptions. Bernard argues that Mead claimed the Mundugumor women were temperamentally identical to men, but her reports point that there were in fact sex activity differences; Mundugumor women hazed each other less than men hazed each other and made efforts to make themselves physically desirable to others, married women had fewer affairs than married men, women were not taught to use weapons, women were used less equally hostages and Mundugumor men engaged in physical fights more than oftentimes than women. In contrast, the Arapesh were likewise described as equal in temperament, simply Bernard states that Mead'south own writings betoken that men physically fought over women, yet women did not fight over men. The Arapesh also seemed to have some formulation of sexual activity differences in temperament, every bit they would sometimes draw a adult female every bit acting similar a particularly quarrelsome human being. Bernard as well questioned if the behaviour of men and women in those societies differed as much from Western behaviour as Mead claimed. Bernard argued that some of her descriptions could be as descriptive of a Western context.^[53]

Despite its feminist roots, Mead'south work on women and men was also criticized by Betty Friedan on the basis that it contributes to infantilizing women.^[54]

Other research areas [edit]

In 1926, there was much debate almost race and intelligence. Mead felt the methodologies involved in the experimental psychology research supporting arguments of racial superiority in intelligence were substantially flawed. In "The Methodology of Racial Testing: Its Significance for Sociology," Mead proposes that there are three problems with testing for racial differences in intelligence. First, there are concerns with the ability to validly equate 1's test score with what Mead refers to as racial admixture or how much Negro or Indian blood an individual possesses. She also considers whether that information is relevant when interpreting IQ scores. Mead remarks that a genealogical method could be considered valid if information technology could be "subjected to extensive verification." In addition, the experiment would demand a steady control group to establish whether racial admixture was actually affecting intelligence scores. Side by side, Mead argues that information technology is hard to mensurate the effect that social status has on the results of a person's intelligence test. She meant that environment (family construction, socioeconomic status, and exposure to linguistic communication, etc.) has too much influence on an individual to attribute junior scores solely to a physical characteristic such every bit race. And then, Mead adds that language barriers sometimes create the biggest problem of all. Similarly, Stephen J. Gould finds three main bug with intelligence testing in his 1981 book The Mismeasure of Human being that chronicle to Mead's view of the problem of determining whether in that location are racial differences in intelligence.^{[55] [56]}

In 1929, Mead and Fortune visited Manus, now the northernmost province of Papua New Guinea, and traveled there past boat from Rabaul. She handsomely describes her stay at that place in her autobiography, and it is mentioned in her 1984 biography by Jane Howard. On Hand, she studied the Manus people of the south declension village of Peri. "Over the next v decades Mead would come back oftener to Peri than to any other field site of her career.'^[57]

Mead has been credited with persuading the American Jewish Committee to sponsor a project to study European Jewish villages, shtetls, in which a team of researchers would conduct mass interviews with Jewish immigrants living in New York Metropolis. The resulting book, widely cited for decades, allegedly created the Jewish mother stereotype, a mother intensely loving but controlling to the signal of smothering and engendering guilt in her children through the suffering she professed to undertake for their sakes.^[58]

Mead worked for the RAND Corporation, a US Air Force military-funded individual inquiry organization, from 1948 to 1950 to written report Russian culture and attitudes toward authority.^[59]

As an Anglican Christian, Mead played a considerable part in the drafting of the 1979 American Episcopal Book of Common Prayer.^{[7] : 347–348}

Controversy [edit]

After her death, Mead'south Samoan enquiry was criticized by the anthropologist Derek Freeman, who published a volume arguing against many of Mead's conclusions in Coming of Historic period in Samoa.^[60] Freeman argued that Mead had misunderstood Samoan culture when she argued that Samoan culture did not place many restrictions on youths' sexual explorations. Freeman argued instead that Samoan civilization prized female chastity and virginity and that Mead had been misled by her female person Samoan informants. Freeman found that the Samoan islanders whom Mead had depicted in such utopian terms were intensely competitive and had murder and rape rates college than those in the United States. Furthermore, the men were intensely sexually jealous, which assorted sharply with Mead'south depiction of 'costless love" amongst the Samoans.[2]

Freeman'due south critique was met with a considerable backlash and harsh criticism from the anthropology community, just it was received enthusiastically by communities of scientists who believed that sexual mores were more than or less universal across cultures.^{[61] [62]} Some anthropologists who studied Samoan culture argued in favor of Freeman's findings and contradicted those of Mead, but others argued that Freeman's work did non invalidate Mead's work because Samoan culture had been changed by the integration of Christianity in the decades between Mead'due south and Freeman's fieldwork periods.^[63] Mead was conscientious to shield the identity of all her subjects for confidentiality, but Freeman institute and interviewed one of her original participants, and Freeman reported that she admitted to having wilfully misled Mead. She said that she and her friends were having fun with Mead and telling her stories.^[64]

On the whole, anthropologists have rejected the notion that Mead's conclusions rested on the validity of a single interview with a single person and find instead that Mead based her conclusions on the sum of her observations and interviews during her time in Samoa and that the status of the single interview did not falsify her work.^[65] Some anthropologists have however maintained that even though Freeman'south critique was invalid, Mead'south written report was not sufficiently scientifically rigorous to back up the conclusions she drew.^[66]

In her 2015 book Galileo's Middle Finger, Alice Dreger argues that Freeman's accusations were unfounded and misleading. A detailed review of the controversy by Paul Shankman, published by the Academy of Wisconsin Press in 2009, supports the contention that Mead's research was essentially correct and concludes that Freeman cherry-picked his data and misrepresented both Mead and Samoan civilisation.^{[67] [68] [69]}

A survey of 301 anthropology faculty in the United States in 2016 had ii thirds agreeing with a statement that Mead "romanticizes the sexual freedom of Samoan adolescents" and half agreeing that information technology was ideologically motivated.^[70]

Legacy [edit]

In 1976, Mead was inducted into the National Women's Hall of Fame.^[71]

On Jan nineteen, 1979, US President Jimmy Carter announced that he was awarding the Presidential Medal of Freedom posthumously to Mead. UN Ambassador Andrew Young presented the award to Mead's girl at a special program honoring her contributions that was sponsored by the American Museum of Natural History, where she spent many years of her career. The commendation read:^[72]

Margaret Mead was both a pupil of civilisation and an exemplar of it. To a public of millions, she brought the primal insight of cultural anthropology: that varying cultural patterns limited an underlying human unity. She mastered her field of study, but she also transcended it. Intrepid, independent, obviously spoken, fearless, she remains a model for the immature and a teacher from whom all may learn.

In 1979, the Supersisters trading menu set was produced and distributed; 1 of the cards featured Mead's proper noun and picture.^[73]

The 2014 novel Euphoria ^[74] by Lily King is a fictionalized account of Mead's honey/marital relationships with boyfriend anthropologists Reo Fortune and Gregory Bateson in New Guinea earlier World War Two.^[75]

In addition, there are several schools named subsequently Mead in the United States: a junior high school in Elk Grove Hamlet, Illinois,^[76] an uncomplicated schoolhouse in Sammamish, Washington^[77] and some other in Sheepshead Bay, Brooklyn, New York.^[78]

The US Mail issued a stamp of face value 32¢ on May 28, 1998 every bit part of the Gloat the Century postage sheet series.^[79]

In the 1967 musical Hair, her name is given to a tranvestite "tourist" disturbing the testify with the song "My Conviction."^[fourscore]

Bibliography [edit]

Note: Meet besides Margaret Mead: The Complete Bibliography 1925–1975, Joan Gordan, ed., The Hague: Mouton.

[edit]

• Coming of Age in Samoa (1928)^[81]
• Growing Up In New Guinea (1930)^[82]
• The Changing Culture of an Indian Tribe (1932)^[83]
• Sexual activity and Temperament in Iii Primitive Societies (1935)^[fifty]
• And Proceed Your Pulverisation Dry: An Anthropologist Looks at America (1942)
• Male and Female person (1949)^[84]
• New Lives for Old: Cultural Transformation in Paw, 1928–1953 (1956)
• People and Places (1959; a volume for young readers)
• Continuities in Cultural Development (1964)
• Culture and Commitment (1970)
• The Mountain Arapesh: Stream of events in Alitoa (1971)
• Blackberry Winter: My Earlier Years (1972; autobiography)^[85]

As editor or coauthor [edit]

• Balinese Character: A Photographic Analysis, with Gregory Bateson, 1942, New York Academy of Sciences.
• Soviet Attitudes Toward Authority (1951)
• Cultural Patterns and Technical Alter, editor (1953)
• Archaic Heritage: An Anthropological Anthology, edited with Nicholas Calas (1953)
• An Anthropologist at Piece of work, editor (1959, reprinted 1966; a volume of Ruth Benedict's writings)
• The Study of Civilisation at a Distance, edited with Rhoda Metraux, 1953
• Themes in French Culture, with Rhoda Metraux, 1954
• The Wagon and the Star: A Report of American Community Initiative co-authored with Muriel Whitbeck Brown, 1966
• A Rap on Race, with James Baldwin, 1971
• A Way of Seeing, with Rhoda Metraux, 1975

Encounter also [edit]

• Tim Asch
• Gregory Bateson
• Ray Birdwhistell
• Macy Conferences
• Elsie Clews Parsons
• Visual anthropology
• Zora Neale Hurston
• 75½ Bedford St

References [edit]

1. ^ ^{a b c} "Margaret Mead As a Cultural Commentator". Margaret Mead: Man nature and the power of civilisation. Library of Congress. November 30, 2001. Retrieved March eight, 2008.
2. ^ "AAAS Presidents". aaas.org. American Association for the Advancement of Scientific discipline. Retrieved October 13, 2018.
3. ^ Horgan, John. "Margaret Mead'due south bashers owe her an apology". Scientific America.
4. ^ Popova, Marie (February 6, 2014). "Legendary Anthropologist Magaret Mead on the Fluidity of Human Sexuality in 1933". brainpickings.
5. ^ "Shaping Forces – Margaret Mead: Human Nature and the Ability of Civilization (Library of Congress Exhibition)". Loc.gov. November 30, 2001. Retrieved September 29, 2010.
6. ^ ""Margaret Mead" by Wilton S. Dillon" (PDF) . Retrieved September 29, 2010.
7. ^ ^{a b c d} Howard 1984.
8. ^ Stella, Nicole and Jenifer (2005). New Hope, Lahaska, and Buckingham (PA) (Images of America). Arcadia Publishing. p. 46. ISBN978-0-7385-3796-2.
9. ^ "National Celebrated Landmarks & National Register of Historic Places in Pennsylvania" (Searchable database). CRGIS: Cultural Resources Geographic Data System. Notation: This includes Jeffrey 50. Marshall (Oct 1999). "National Register of Historic Places Inventory Nomination Course: Longland" (PDF) . Retrieved September 30, 2012.
10. ^ ^{a b} Mead 1972, pp. 76–77
11. ^ "Encyclopædia Britannica's Guide to Women'due south History". Britannica.com . Retrieved September 29, 2010.
12. ^ Mead 1977
13. ^ "Margaret Mead". Webster.edu. December 18, 1901. Archived from the original on May 19, 2000. Retrieved September 29, 2010.
14. ^ Liukkonen, Petri. "Margaret Mead". Books and Writers (kirjasto.sci.fi). Finland: Kuusankoski Public Library. Archived from the original on February 10, 2015.
15. ^ Darnell, Regna (1989). Edward Sapir: linguist, anthropologist, humanist. Berkeley: University of California Press. p. 187. ISBN978-0-520-06678-6.
16. ^ "Luther Cressman on Margaret Mead".
17. ^ "Manus: Childhood Thought – Margaret Mead: Human Nature and the Ability of Culture | Exhibitions – Library of Congress". Library of Congress. November xxx, 2001.
18. ^ Moore 2004: 105.
19. ^ ^{a b} Bateson 1984; Lapsley 1999.
20. ^ Caffey and Francis 2006.
21. ^ "The greatest LGBT love letters of all fourth dimension". pinknews.co.uk. March 2, 2016.
22. ^
23. ^ Brinthaupt, Thomas Yard.; Lipka, Richard P. (2002). Understanding Early on Adolescent Self and Identity: Applications and Interventions. SUNY Press. ISBN978-0-7914-5334-half dozen.
24. ^ "Book of Members, 1780–2010: Affiliate G" (PDF). American Academy of Arts and Sciences. Retrieved April xvi, 2011.
25. ^ p. 94 in: Wheaton, J., and R. Vangermeersch, 1999. Academy of Rhode Island. Arcadia Publishing Visitor, Charleston, SC. ISBN 978-0-7385-0214-4 Web version.
26. ^ The Columbia Encyclopedia, Fifth Edition, 1993.
27. ^ "Listing of Past Presidents". Society for Practical Anthropology. Retrieved Jan 28, 2020.
28. ^ Bresnahan, Keith (2011). ""An Unused Esperanto": Internationalism and Pictographic Design, 1930–70". Design and Culture. 3 (ane): v–24. doi:10.2752/175470810X12863771378671. S2CID 147279431.
29. ^ Baatz, Simon (1990). "Noesis, Culture, and Science in the Metropolis: The New York Academy of Sciences, 1817–1970". Annals of the New York Academy of Sciences. 584: i–256. doi:10.1111/nyas.1990.584.result-1. PMID 2200324.
30. ^ Wendy Kolmar. "Margaret Mead". Depts.drew.edu. Retrieved September 29, 2010.
31. ^ Foerster H. von, Mead M. & Teuber H. L. (1953) A note from the editors. In: Cybernetics: Round causal and feedback mechanisms in biological and social systems, transactions of the eighth conference, 15–16 March 1951. Josiah Macy Jr. Foundation, New York: xi-xx. https://cepa.info/2709
32. ^ Mead, M. (1968). The cybernetics of cybernetics. In H. von Foerster, J. D. White, L. J. Peterson, & J. K. Russell (Eds.), Purposive Systems (pp. one-11). Spartan Books.
33. ^ "Smithsonian Folkways – Not constitute". Smithsonian Folkways Recordings.
34. ^ Thomas A. Sebeok; Alfred Southward. Hayes; Mary Catherine Bateson, eds. (1964). Approaches to Semiotics.
35. ^ Wilson, Scott. Resting Places: The Burial Sites of More than Than fourteen,000 Famous Persons, 3d ed.: 2 (Kindle Location 31891). McFarland & Company, Inc., Publishers. Kindle Edition.
36. ^ Franz Boas, "Preface" in Margaret Mead, Coming of Historic period in Samoa
37. ^ NET Festival; 49; Margaret Mead'due south New Guinea Journal. Role ane , retrieved December sixteen, 2020
38. ^ Margaret Mead and Samoa on YouTube. Documentary about the Mead-Freeman controversy, including an interview with ane of Mead's original informants.
39. ^ Shaw, John (August v, 2001). "Derek Freeman, Who Challenged Margaret Mead on Samoa, Dies at 84". The New York Times . Retrieved April 30, 2010.
40. ^ John Shaw, 'Derek Freeman, Who Challenged Margaret Mead on Samoa, Dies at 84,' The New York Times August 5, 2001.
41. ^ Paul Shankman,[The Trashing of Margaret Mead: Anatomy of an Anthropological Controversy,] Academy of Wisconsin Press, 2009 esp. pp. 47–71.
42. ^ ^{a b} Shankman, Paul 2009 The Trashing of Margaret Mead: Anatomy of an Anthropological Controversy. Madison: The University of Wisconsin Press
43. ^ Come across Appell 1984, Brady 1991, Feinberg 1988, Leacock 1988, Levy 1984, Marshall 1993, Nardi 1984, Patience and Smith 1986, Paxman 1988, Scheper-Hughes 1984, Shankman 1996, Young and Juan 1985
44. ^ "The Trashing of Margaret Mead – How Derek Freeman Fooled u.s.a. all on an Alleged Hoax" (PDF) . Retrieved November 2, 2013.
45. ^ Vocaliser, Peter, A Darwinian Left, Yale Academy Press, 1999, p. 33.
46. ^ Orans, Martin (1996), Not Fifty-fifty Wrong: Margaret Mead, Derek Freeman, and the Samoans.
47. ^ Honan, William H. (September 6, 1998). "A Right-Wing Slant on Choosing the Right Higher". The New York Times.
48. ^ Clymer, Adam (November 9, 2014). "Philip M. Crane, Former Illinois Congressman and Conservative Leader, Dies at 84". The New York Times.
49. ^ Margaret Mead (1928). "Coming of Age in Samoa" (PDF). The Intercollegiate Review (Fall).
50. ^ ^{a b} Mead, Margaret (2003). Sex and Temperament in 3 Primitive Societies (1st Perennial ed.). New York: Perennial an impr. of HarperCollins Publ. ISBN978-0-06-093495-eight.
51. ^ Mead, Margaret (May 22, 2001). Sex activity and Temperament in Three Primitive Societies (1st Perennial ed.). HarperCollins Publ. ISBN978-0-06-093495-eight . Retrieved June 16, 2019.
52. ^ Bamberger, Joan, The Myth of Matriarchy: Why Men Rule in Primitive Society, in M. Rosaldo & L. Lamphere, Women, Civilisation, and Society (Stanford, Calif.: Stanford Univ. Printing, 1974), p. 263.
53. ^ Kaplan, David, and Robert Alan Manners. Culture theory. Prentice Hall, 1972, pp. 175–180
54. ^ Friedan, Betty (1963). "The Functional Freeze, The Feminine Protest, and Margaret Mead". The Feminine Mystique. W.W.Norton. ISBN978-0-393-32257-vi.
55. ^ Mead, Margaret, "The Methodology of Racial Testing: Its Significance for Folklore" American Journal of Sociology 31, no. 5 (March 1926): 657–667.
56. ^ Gould, Stephen J. The Mismeasure of Man, New York City: Westward. West. Norton & Company, 1981.
57. ^ Jane Howard, Margaret Mead: A Life, New York: Simon and Schuster, p. 117.
58. ^ "The Jewish Mother", Slate, June 13, 2007, p. 3
59. ^ Nancy Lutkehaus (2008). Margaret Mead: The Making of an American Icon . Princeton University Press. p. 321. ISBN978-0-691-00941-iv. margaret mead RAND corporation.
60. ^ Derek Freeman (1983). Margaret Mead and Samoa. Cambridge, London: Harvard Academy Press. ISBN 978-0-674-54830-v.
61. ^ Frank Heimans (1987). Margaret Mead and Samoa. Event occurs at 20:25. Roger Fox, Professor of Anthropology, Rutgers: '[What Freeman did was to] assail the goddess... she couldn't be wrong because if she was wrong so the doctrine was wrong and the whole liberal humanitarian scheme was wrong.'
62. ^ Frank Heimans (1987). Margaret Mead and Samoa. Consequence occurs at 21:xx. Marc Swartz, Professor of Anthropology, University of California, San Diego: "one of the leading anthropologists came out immediately later Derek's book was out and said I oasis't read the volume but I know he's wrong."
63. ^ Frank Heimans (1987). Margaret Mead and Samoa. Event occurs at 26:125. Anthropologists Richard Goodman and Tim Omera talk nearly their work in Samoa and how it supports Freeman's findings
64. ^ Frank Heimans (1987). Margaret Mead and Samoa. Result occurs at 41:twenty. Nosotros girls would compression each other and tell her we were out with the boys. We were merely joking but she took information technology seriously. Equally you know, Samoan girls are terrific liars and love making fun of people, only Margaret thought information technology was all true.
65. ^ Shankman, Paul (Dec three, 2009). The Trashing of Margaret Mead. The University of Wisconsin Press. p. 113. ISBN978-0-299-23454-half dozen.
66. ^ Orans, Martin 1996. Non Fifty-fifty Wrong: Margaret Mead, Derek Freeman, and the Samoans.
67. ^ Shankman, Paul (2009). The Trashing of Margaret Mead: Anatomy of an Anthropological Controversy. University of Wisconsin Printing. ISBN978-0-299-23454-vi.
68. ^ Robert A. Levine (May 28, 2010). "Cutting a Controversy Downwards to Size". Science. 328 (5982): 1108. doi:10.1126/science.1189202. S2CID 162343521.
69. ^ "The Trashing of Margaret Mead". Vicious Minds. October 13, 2010. Retrieved Baronial 4, 2017.
70. ^ Horowitz, Mark; Yaworsky, William; Kickham, Kenneth (October 2019). "Anthropology'due south Science Wars: Insights from a New Survey". Current Anthropology. doi:10.1086/705409. S2CID 203051445.
71. ^ National Women's Hall of Fame, Margaret Mead
72. ^ "Jimmy Carter: Presidential Medal of Freedom Annunciation of Award to Margaret Mead". The American Presidency Project. January 19, 1979. Retrieved October 20, 2009.
73. ^ Wulf, Steve (March 23, 2015). "Supersisters: Original Roster". ESPN . Retrieved June 4, 2015.
74. ^ King, Lily (2014). Euphoria: A Novel. Harper Collins. ISBN978-i-4434-3529-1.
75. ^ Eakin, Emily (June 6, 2014). "Going Native: 'Euphoria', by Lily King". The New York Times . Retrieved September 29, 2017.
76. ^ "Margaret Mead Inferior High School". Mead.sd54.org. Retrieved November two, 2013.
77. ^ "Margaret Mead Uncomplicated (Washington)". Lwsd.org. August 16, 2010. Archived from the original on September 22, 2010. Retrieved September 29, 2010.
78. ^ "P.Southward. 209 Margaret Mead". Schools.nyc.gov. Apr 19, 2009. Retrieved September 29, 2010.
79. ^ "Women Subjects on United States Postage Stamps". usps.com. Retrieved April xviii, 2019.
80. ^ "Margaret Mead [Hair Original Broadway Cast] – My Conviction Lyrics". Genius Lyrics . Retrieved May 12, 2020.
81. ^ Margaret Mead (2004). Coming of Age in Samoa: a psychological study of primitive youth for western civilisation . Introduction by Mary Pipher (1st Perennial Classics ed.). New York: Perennial Classics. ISBN978-0-688-05033-vii.
82. ^ Mead, Margaret (2001). Growing Up in New Guinea: a comparative study of primitive education (1st Perennial Classics ed.). New York: HarperCollins. ISBN978-0-688-17811-six.
83. ^ The changing civilisation of an Indian tribe. OCLC 847822.
84. ^ Mead, Margaret (2001). Male and Female person (1st Perennial ed.). New York: Perennial. ISBN978-0-06-093496-five.
85. ^ Lutkehaus, Margaret Mead; with a new introduction past Nancy (1995). Blackberry Winter: my earlier years. New York: Kodansha International. ISBN978-one-56836-069-0.

Sources [edit]

• Acciaioli, Gregory, ed. (1983). "Fact and Context in Ethnography: The Samoa Controversy (special edition)". Canberra Anthropology. 6 (1): i–97. ISSN 0314-9099.
• Appell, George (1984). "Freeman'south Refutation of Mead'south Coming of Age in Samoa: The Implications for Anthropological Research". Eastern Anthropology. 37: 183–214.
• Bateson, Mary Catherine. (1984) With a Daughter's Centre: A Memoir of Margaret Mead and Gregory Bateson, New York: William Morrow. ISBN 978-0-688-03962-2
• Brady, Ivan (1991). "The Samoa Reader: Last Give-and-take or Lost Horizon?" (PDF). Current Anthropology. 32 (four): 263–282. doi:10.1086/203989. JSTOR 2743829. S2CID 146338555.
• Caffey, Margaret Thousand., and Patricia A. Francis, eds. (2006). To Cherish the Life of the World: Selected Letters of Margaret Mead. New York: Basic Books.
• Caton, Hiram, ed. (1990) The Samoa Reader: Anthropologists Take Stock, University Press of America. ISBN 978-0-8191-7720-ix
• Feinberg, Richard (1988). "Margaret Mead and Samoa: Coming of Age in Fact and Fiction". American Anthropologist. 90 (3): 656–663. doi:ten.1525/aa.1988.90.3.02a00080.
• Foerstel, Leonora, and Angela Gilliam, eds. (1992). Confronting the Margaret Mead Legacy: Scholarship, Empire and the South Pacific. Philadelphia: Temple University Printing.
• Freeman, Derek. (1983) Margaret Mead and Samoa, Cambridge, MA: Harvard University Press. ISBN 978-0-674-54830-5
• Freeman, Derek. (1999) The Fateful Hoaxing of Margaret Mead: A Historical Analysis of Her Samoan Inquiry[3], Bedrock, CO: Westview Printing. ISBN 978-0-8133-3693-0
• Goldfrank, Esther Schiff (1983). "Another View. Margaret and Me". Ethnohistory. 30 (1): 1–fourteen. doi:10.2307/481499. JSTOR 481499.
• Holmes, Lowell D. (1987). Quest for the Real Samoa: the Mead/Freeman Controversy and Across. South Hadley, MA: Bergin and Garvey.
• Howard, Jane. (1984). Margaret Mead: A Life, New York: Simon and Schuster.
• Keeley, Lawrence (1996). War Before Culture: the Myth of the Peaceful Savage (Oxford University Press). ISBN 978-0-19-511912-i
• Lapsley, Hilary. (1999). Margaret Mead and Ruth Benedict: The Kinship of Women. Academy of Massachusetts Press. ISBN 978-1-55849-181-6
• Leacock, Eleanor (1988). "Anthropologists in Search of a Civilisation: Margaret Mead, Derek Freeman and All the Rest of Us". Central Bug in Anthropology. 8 (1): 3–xx. doi:ten.1525/cia.1988.viii.1.3.
• Levy, Robert (1984). "Mead, Freeman, and Samoa: The Problem of Seeing Things as They Are". Ethos. 12: 85–92. doi:10.1525/eth.1984.12.1.02a00060.
• Lutkehaus, Nancy C. (2008). Margaret Mead: The Making of an American Icon. Princeton: Princeton University Press. ISBN 978-0-691-00941-4
• Mageo, Jeannette (1988). "Malosi: A Psychological Exploration of Mead's and Freeman's Piece of work and of Samoan Assailment". Pacific Studies. eleven (ii): 25–65.
• Mandler, Peter (2013). Return from the Natives: How Margaret Mead Won the 2nd Earth State of war and Lost the Cold War. New Haven, CT: Yale University Press.
• Marshall, Mac. (1993). "The Wizard from Oz Meets the Wicked Witch of the East: Freeman, Mead, and Ethnographic Potency". American Ethnologist. 20 (3): 604–617. doi:10.1525/ae.1993.20.3.02a00080.

• Mead, Margaret (1972). Blackberry Winter: My Earlier Years. New York: William Morrow. ISBN978-0-688-00051-6.
• Mead, Margaret. 1977. The Future equally Frame for the Present. Audio recording of a lecture delivered July 11, 1977.
• Metraux, Rhoda (1980). "Margaret Mead. A Biographical Sketch". American Anthropologist. 82 (2): 262–269. doi:10.1525/aa.1980.82.two.02a00010. JSTOR 675870.
• Nardi, Bonnie; Mead, Margaret; Freeman, Derek (1984). "The Elevation of Her Powers: Margaret Mead'south Samoa". Feminist Studies. 10 (2): 323–337. doi:ten.2307/3177870. JSTOR 3177870.
• Moore, Jerry D. (2004). Visions of Civilization: An Introduction to Anthropological Theories and Theorists. Rowman Altamira. p. 105. ISBN978-0-7591-0411-ii.
• Patience, Allan; Josephy Smith (1987). "Derek Freeman in Samoa: The Making and Unmaking of a Biobehavioral Myth". American Anthropologist. 88: 157–162. doi:10.1525/aa.1986.88.1.02a00160.
• Paxman, David B. (1988). "Freeman, Mead, and the Eighteenth-Century Controversy over Polynesian Society". Pacific Studies. 11 (3): i–19.
• Pinker, Steven A. (1997). How the Heed Works. ISBN 978-0-393-04535-2
• Sandall, Roger. (2001) The Civilization Cult: Designer Tribalism and Other Essays. ISBN 978-0-8133-3863-seven
• Scheper-Hughes, Nancy (1984). "The Margaret Mead Controversy: Civilisation, Biological science, and Anthropological Inquiry". Human Organization. 43 (1): 85–93. doi:ten.17730/humo.43.1.362253166r6173m4. Archived from the original on January 28, 2013.
• Shankman, Paul (1996). "The History of Samoan Sexual Conduct and the Mead-Freeman Controversy". American Anthropologist. 98 (iii): 555–567. doi:10.1525/aa.1996.98.three.02a00090.
• Shankman, Paul (2009). The Trashing of Margaret Mead: Anatomy of an Anthropological Controversy. University of Wisconsin Press. ISBN978-0-299-23454-vi.
• Shore, Brad. (1982) Sala'ilua: A Samoan Mystery. New York: Columbia Academy Press.
• Stassinos, Elizabeth (1998). "Response to Visweswaren, 'Race and the culture of anthropology'". American Anthropologist. 100 (4): 981–983. doi:10.1525/aa.1998.100.4.981.
• Stassinos, Elizabeth (2009). "An Early Case of Personality: Ruth Bridegroom'south Autobiographical Fragment and the Case of the Biblical "Boaz"". Histories of Anthropology Annual. v: 28–51. doi:10.1353/haa.0.0063. ISSN 1557-637X. S2CID 144198222.
• Virginia, Mary East. (2003). Benedict, Ruth (1887–1948). DISCovering U.South. History online edition, Detroit: Gale.
• Young, R.E.; Southward. Juan (1985). "Freeman'due south Margaret Mead Myth: The Ideological Virginity of Anthropologists". Australian and New Zealand Periodical of Sociology. 21 (1): 64–81. doi:10.1177/144078338502100104. S2CID 143970272.

External links [edit]

• Online video: Margaret Mead and Samoa on YouTube. Documentary nearly the Mead-Freeman controversy, including an interview with one of Mead'southward original informants.
• Creative Intelligence: Female – "The Silent Revolution: Artistic Human In Contemporary Society" Talk at UC Berkeley, 1962 (online audio file)
• The Institute for Intercultural Studies– ethnographic plant founded past Mead, with resource relating to Mead'southward work
  • . Visited on May 15, 2014.
• Library of Congress, Margaret Mead: Human Nature and the Power of Culture
• American Museum of Natural History, Margaret Mead Pic & Video Festival
• Works by or nearly Margaret Mead in libraries (WorldCat catalog)
• "Margaret Mead, 1901–1978: A Public Face up of Anthropology": brief biography, Phonation of America. Visited on May fifteen, 2014.
• National Academy of Sciences Biographical Memoir
• The Dell Paperback Collection at the Library of Congress has kickoff edition paperbacks of Mead's works.

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Source: https://en.wikipedia.org/wiki/Margaret_Mead

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