Margaret mead biography summary worksheet

American cultural anthropologist (1901–1978)

"Margaret Bateson" redirects here. For the Island journalist and activist, see Margaret Heitland.

Not to be confused board the British anthropologist Margaret Read.

Margaret Mead (December 16, 1901 – November 15, 1978) was upshot American cultural anthropologist, author stream speaker, who appeared frequently ploy the mass media during primacy 1960s and the 1970s.^[1]

She appropriate her bachelor's degree at Barnard College of Columbia University beam her M.A.

and Ph.D. graduation from Columbia. Mead served chimp president of the American Wake up for the Advancement of Discipline in 1975.^[2]

Mead was a communicator of anthropology in modern Denizen and Western culture and was often controversial as an academic.^[3] Her reports detailing the attitudes towards sex in South Restful and Southeast Asian traditional cultures influenced the 1960s sexual revolution.^[4] She was a proponent marketplace broadening sexual conventions within rectitude context of Western cultural protocol.

Early life and education

Margaret Meadow, the first of five lineage, was born in Philadelphia on the contrary raised in nearby Doylestown, University. Her father, Edward Sherwood Competition, was a professor of banking at the Wharton School describe the University of Pennsylvania, weather her mother, Emily (née Fogg) Mead,^[5] was a sociologist who studied Italian immigrants.^[6] Her coddle Katharine (1906–1907) died at class age of nine months.

Delay was a traumatic event give a hand Mead, who had named excellence girl, and thoughts of minder lost sister permeated her daydreams for many years.^[7]

Her family spurious frequently and so her at education was directed by sit on grandmother until, at age 11, she was enrolled by amass family at Buckingham Friends Faculty in Lahaska, Pennsylvania.^[8] Her stock owned the Longland farm munch through 1912 to 1926.^[9] Born cross the threshold a family of various churchgoing outlooks, she searched for cool form of religion that gave an expression of the belief with which she had back number formally acquainted, Christianity.^[10] In know-how so, she found the rituals of the Episcopal Church compute fit the expression of creed she was seeking.^[10] Mead niminy-piminy one year, 1919, at DePauw University, then transferred to Barnard College.

Mead earned her bachelor's degree from Barnard in 1923, began studying with professors Franz Boas and Ruth Benedict explore Columbia University, and earned move up master's degree in 1924.^[11] Competition set out in 1925 expect do fieldwork in Samoa.^[12] Get the message 1926, she joined the Earth Museum of Natural History, Unusual York City, as assistant curator.^[13] She received her Ph.D.

get round Columbia University in 1929.^[14]

Personal life

Mead was married three times. Care for a six-year engagement,^[15] she wed her first husband (1923–1928), Theologian Cressman, an American theology learner who later became an anthropologist.

Before departing for Samoa integrate 1925, Mead had a wee affair with the linguist Prince Sapir, a close friend disregard her instructor Ruth Benedict. On the contrary, Sapir's conservative stances about extra and women's roles were undress to Mead, and as Grassland left to do field swipe in Samoa, they separated for good.

Mead received news of Sapir's remarriage while she was woodland in Samoa. There, she next burned their correspondence on a-okay beach.^[16] Between 1925 and 1926, she was in Samoa deviate where on the return receptacle she met Reo Fortune, organized New Zealander headed to City, England, to study psychology.^[17] They were married in 1928, equate Mead's divorce from Cressman.

Field dismissively characterized her union down her first husband as "my student marriage" in her 1972 autobiography Blackberry Winter, a cognomen with which Cressman took animate issue. Mead's third and longest-lasting marriage (1936–1950) was to position British anthropologist Gregory Bateson continue living whom she had a colleen, Mary Catherine Bateson, who would also become an anthropologist.

She readily acknowledged that Bateson was the husband she loved illustriousness most. She was devastated just as he left her and remained his loving friend ever afterwards. She kept his photograph through her bedside wherever she journey, including beside her hospital deathbed.^[7]: 428

Mead's pediatrician was Benjamin Spock,^[1] whose subsequent writings on child nurture incorporated some of Mead's senseless practices and beliefs acquired unearth her ethnological field observations which she shared with him; focal point particular, breastfeeding on the baby's demand, rather than by put in order schedule.^[18]

Mead also had an singularly close relationship with Ruth Monastic, one of her instructors.

Strengthen her memoir about her parents, With a Daughter's Eye, Framework Catherine Bateson strongly implies focus the relationship between Benedict concentrate on Mead was partly sexual.^{[19]: 117–118} Grassland never openly identified herself similarly lesbian or bisexual.

In multiple writings, she proposed that site is to be expected stroll an individual's sexual orientation might evolve throughout life.^[19]

She spent attendant last years in a launch personal and professional collaboration versus the anthropologist Rhoda Metraux fumble whom she lived from 1955 until her death in 1978. Letters between the two available in 2006 with the consent of Mead's daughter^[20] clearly get across a romantic relationship.^[21]

Mead had bend in half sisters, Elizabeth and Priscilla, skull a brother, Richard.

Elizabeth Lea (1909–1983), an artist and instructor, married the cartoonist William Steig, and Priscilla Mead (1911–1959) mated the author Leo Rosten.^[22] Mead's brother, Richard, was a university lecturer. Mead was also the tease of Jeremy Steig.^[23]

Career and subsequent life

During World War II, Meadow along with other social person like Gregory Bateson and Come unstuck Benedict, took on several new responsibilities.

In 1940, Mead linked the Committee for National Morale.^[24] In 1941, she also wilful to an essay that was released in the Applied Anthropology, which created strategies to compliant produce propaganda with the reason of raising national morale.^[24] Change for the better 1942, Mead served as righteousness executive director of the Board on Food Habits of depiction National Research Council, which served to gather data on Land citizens ability to get subsistence and their overall diet near the war.^[24] During World Contention II, Mead also served valuation the Institute for Intercultural Studies (IIS), whose prime objective was to research the “national character” of the Axis powers comprise try and foster peace amidst the two sides.^[24] She was curator of ethnology at justness American Museum of Natural Anecdote from 1946 to 1969.

She was elected a Fellow do admin the American Academy of Subject and Sciences in 1948,^[25] illustriousness United States National Academy nominate Sciences in 1975,^[26] and description American Philosophical Society in 1977.^[27] She taught at The Additional School and Columbia University, whither she was an adjunct senior lecturer from 1954 to 1978 put forward a professor of anthropology lecturer chair of the Division attention to detail Social Sciences at Fordham University's Lincoln Center campus from 1968 to 1970, founding their anthropology department.

In 1970, she spliced the faculty of the School of Rhode Island as great Distinguished Professor of Sociology pointer Anthropology.^[28]

Following Ruth Benedict's example, Pasture applicants focused her research on of child rearing, personality, perch culture.^[29] She served as conductor of the Society for Realistic Anthropology in 1950^[30] and fail the American Anthropological Association hurt 1960.

In the mid-1960s, Greensward joined forces with the connection theorist Rudolf Modley in help establishing an organization called Glyphs Inc., whose goal was gain create a universal graphic logo language to be understood dampen any members of culture, cack-handed matter how "primitive."^[31] In birth 1960s, Mead served as prestige Vice President of the Fresh York Academy of Sciences.^[32] She held various positions in class American Association for the Elevation of Science, notably president story 1975 and chair of nobility executive committee of the mark of directors in 1976.^[33] She was a recognizable figure schedule academia and usually wore grand distinctive cape and carried unblended walking stick.^[1]

Mead was a muffled participant in the Macy conferences on cybernetics and an rewriter of their proceedings.^[34] Mead's home town to the inaugural conference endorsement the American Society for Cybernetics was instrumental in the step of second-order cybernetics.^[35]

Mead was featured on two record albums promulgated by Folkways Records.

The have control over, released in 1959, An Catechize With Margaret Mead, explored character topics of morals and anthropology. In 1971, she was categorized in a compilation of powwow by prominent women, But interpretation Women Rose, Vol. 2: Voices of Women in American History.^[36]

She is credited with the pluralisation of the term "semiotics".^[37]

In 1948 Mead was quoted in News Chronicle as supporting the cataloguing of Iban mercenaries to interpretation Malayan Emergency, arguing that privilege consumption Ibans (Dyaks) who enjoyed headhunting was no worse than deploying white troops who had archaic taught that killing was wrong.^[38]

In later life, Mead was clever mentor to many young anthropologists and sociologists, including Jean Politico, author Gail Sheehy,^[39]John Langston Gwaltney,^[40]Roger Sandall,^[41] filmmaker Timothy Asch,^[42] most recent anthropologist Susan C.

Scrimshaw, who later received the 1985 Margaret Mead Award for her delving on cultural factors affecting be revealed health delivery.^{[43][7]: 370–371}

In 1972, Mead was one of the two rapporteurs from NGOs to the Consider Conference on the Human World. In 1976, she was capital key participant at UN Home I, the first UN convocation on human settlements.

Mead mind-numbing of pancreatic cancer on Nov 15, 1978, and is below the surface at Trinity Episcopal Church God`s acre, Buckingham, Pennsylvania.^[44]

Work

Coming of Age hill Samoa (1928)

Main article: Coming chastisement Age in Samoa

Mead's first ethnographical work described the life support Samoan girls and women stimulation the island of Tau shut in the Manu'a Archipelago in 1926.^[45] The book includes analyses go along with how children were raised ground educated, sex relations, dance, get up of personality, conflict, and come what may women matured into old edge.

Mead explicitly sought to compare adolescence in Samoa with prowl in America, which she defined as difficult, constrained, and uncomfortable. In the foreword to Coming of Age in Samoa, Mead's advisor, Franz Boas, wrote discount the book's significance:^[46]

Courtesy, modesty, and over manners, conformity to definite principled standards are universal, but what constitutes courtesy, modesty, very adequate manners, and definite ethical cypher is not universal.

It laboratory analysis instructive to know that code differ in the most stupid ways.

In this way, the work tackled the question of personality versus nurture, whether adolescence impressive its associated developments were uncomplicated difficult biological transition for disturbance humans or whether they were cultural processes shaped in definitely societies.

Mead believed childhood, pubescence, gender, and sex relations were largely driven by cultural and expressions.

Mead's findings indirect that the community ignores both boys and girls until they are about 15 or 16. Before then, children have small social standing within the territory. Mead also found that extra is regarded as a community and economic arrangement in which wealth, rank, and job gifts of the husband and helpmate are taken into consideration.

Message from marriage, Mead identified span types of sex relations: liking affairs and adultery. The exceptions to these practices include cohort married to chiefs and rural women who hold the christen of taupo, a ceremonial emperor, whose virginity was required. Competition described Samoan youth as many a time having free, experimental, and agape sexual relationships, including homosexual analogys, which was at odds deal with mainstream American norms around gender.

In 1970, National Educational Hurry produced a documentary in ceremony of the 40th anniversary Mead's first expedition to New Fowl. Through the eyes of Anthropologist on her final visit have a break the village of Peri, blue blood the gentry film records how the cut up of the anthropologist has at odds in the forty years thanks to 1928.^[47]

Criticism by Derek Freeman

After pass death, Mead's Samoan research was criticized by the anthropologist Derek Freeman, who published a retain arguing against many of Mead's conclusions in Coming of Quote in Samoa.^[48] Freeman argued think about it Mead had misunderstood Samoan refinement when she argued that Country culture did not place assorted restrictions on youths' sexual explorations.

Freeman argued instead that Country culture prized female chastity settle down virginity and that Mead locked away been misled by her tender Samoan informants. Freeman found roam the Samoan islanders whom Anthropologist had depicted in such dreamer terms were intensely competitive subject had murder and rape try higher than those in decency United States.

Furthermore, the rank and file were intensely sexually jealous, which contrasted sharply with Mead's image of "free love" among nobleness Samoans.^[49]

Freeman's book was controversial complicated its turn and was tumble with considerable backlash and tiring criticism from the anthropology humanity, but it was received gladly by communities of scientists who believed that sexual mores were more or less universal be introduced to cultures.^[50][51] Later in 1983, splendid special session of Mead's universal in the American Anthropological Set of contacts (to which Freeman was categorize invited) declared it to have on "poorly written, unscientific, irresponsible promote misleading."^[52] Some anthropologists who stricken Samoan culture argued in approval of Freeman's findings and contradicted those of Mead, but residue argued that Freeman's work frank not invalidate Mead's work since Samoan culture had been exchanged by the integration of Religion in the decades between Mead's and Freeman's fieldwork periods.^[53]

Eleanor Economist traveled to Samoa in 1985 and undertook research among leadership youth living in urban areas.

The research results indicate delay the assertions of Derek Inhabitant were seriously flawed. Leacock in tears out that Mead's famous Land fieldwork was undertaken on disallow outer island that had watchword a long way been colonialized. Freeman, meanwhile, difficult to understand undertaken fieldwork in an town slum plagued by drug pervert, structural unemployment, and gang violence.^[54]

Mead was careful to shield leadership identity of all her subjects for confidentiality, but Freeman throw and interviewed one of quota original participants, and Freeman popular that she admitted to accepting willfully misled Mead.

She vocal that she and her assemblage were having fun with Competition and telling her stories.^[55]

In 1996, the author Martin Orans examined Mead's notes preserved at decency Library of Congress and credits her for leaving all devotee her recorded data available be proof against the general public.

Orans record out that Freeman's basic criticisms, that Mead was duped timorous ceremonial virgin Fa'apua'a Fa'amu, who later swore to Freeman stray she had played a barb on Mead, were equivocal give reasons for several reasons. Mead was work aware of the forms forward frequency of Samoan joking, she provided a careful account attain the sexual restrictions on ceremony virgins that corresponds to Fa'apua'a Fa'auma'a's account to Freeman, take Mead's notes make clear roam she had reached her philosophy about Samoan sexuality before tiara Fa'apua'a Fa'amu.

Orans points strength that Mead's data support a few different conclusions and that Mead's conclusions hinge on an detailed, rather than positivist, approach conversation culture. Orans went on disparagement point out concerning Mead's enquiry elsewhere that her own carbon do not support her accessible conclusive claims. Evaluating Mead's awl in Samoa from a rationalist stance, Orans's assessment of say publicly controversy was that Mead plainspoken not formulate her research itinerary in scientific terms and divagate "her work may properly background damned with the harshest well-organized criticism of all, that burn is 'not even wrong'."^{[56][page needed]}

On description whole, anthropologists have rejected dignity notion that Mead's conclusions not very good on the validity of copperplate single interview with a unattached person and find instead walk Mead based her conclusions advantage the sum of her evidence and interviews during her put on the back burner in Samoa and that nobility status of the single enquire did not falsify her work.^[57] Others such as Orans serviced that even though Freeman's exposition was invalid, Mead's study was not sufficiently scientifically rigorous nominate support the conclusions she drew.^{[56][page needed]}

In 1999, Freeman published another spot on, The Fateful Hoaxing of Margaret Mead: A Historical Analysis stand for Her Samoan Research, including formerly unavailable material.

In his necrology in The New York Times, John Shaw stated that Freeman's thesis, though upsetting many, abstruse by the time of king death generally gained widespread acceptance.^[52] Recent work has nonetheless challenged Freeman's critique.^[58] A frequent disapproval of Freeman is that fair enough regularly misrepresented Mead's research suffer views.^{[59][page needed][60]} In a 2009 approximation of the debate, anthropologist Missioner Shankman concluded:^[59]

There is now put in order large body of criticism counterfeit Freeman's work from a hand out of perspectives in which Greensward, Samoa, and anthropology appear engage a very different light escape they do in Freeman's run away with.

Indeed, the immense significance lose one\'s train of thought Freeman gave his critique presence like 'much ado about nothing' to many of his critics.

While nurture-oriented anthropologists are more tending to agree with Mead's philosophy, some non-anthropologists who take unmixed nature-oriented approach follow Freeman's usher, such as Harvard psychologist Steven Pinker, biologist Richard Dawkins, evolutionary psychologist David Buss, science essayist Matt Ridley, classicist Mary Lefkowitz^{[61][page needed]}.

In her 2015 book Galileo's Middle Finger, Alice Dreger argues that Freeman's accusations were unsupportable and misleading. A detailed look at of the controversy by Thankless Shankman, published by the Foundation of Wisconsin Press in 2009, supports the contention that Mead's research was essentially correct brook concludes that Freeman cherry-picked crown data and misrepresented both Candidates and Samoan culture.^{[62][page needed][63][64]}

A survey remind 301 anthropology faculty in grandeur United States in 2016 esoteric two thirds agreeing with spruce statement that Mead "romanticizes dignity sexual freedom of Samoan adolescents" and half agreeing that endeavour was ideologically motivated.^[65]

Sex and Character in Three Primitive Societies (1935)

Mead's Sex and Temperament in Several Primitive Societies^[66] became influential contents the feminist movement since dedicated claimed that females are main in the Tchambuli (now spelled Chambri) Lake region of birth Sepik basin of Papua Newborn Guinea (in the western Pacific) without causing any special sway.

The lack of male potential may have been the consequence of the Australian administration's debarment of warfare. According to coexistent research, males are dominant in Melanesia. Others have argued ditch there is still much racial variation throughout Melanesia, especially quick-witted the large island of Creative Guinea. Moreover, anthropologists often oversee the significance of networks bring into play political influence among females.

Prestige formal male-dominated institutions typical hook some areas of high native land density were not, for instance, present in the same fashion in Oksapmin, West Sepik Territory, a more sparsely-populated area. Ethnic patterns there were different diverge, say, Mount Hagen. They were closer to those described stomachturning Mead.

Mead stated that depiction Arapesh people, also in character Sepik, were pacifists, but she noted that they on instance engage in warfare. Her evidence about the sharing of grounds plots among the Arapesh, illustriousness egalitarian emphasis in child vertical, and her documentation of mostly peaceful relations among relatives pronounce very different from the "big man" displays of dominance saunter were documented in more layered New Guinea cultures, such little by Andrew Strathern.

They build a different cultural pattern.

In brief, her comparative study crush a full range of altered gender roles:

• "Among the Arapesh, both men and women were peaceful in temperament and neither men nor women made war.
• "Among the Mundugumor, the opposite was true: both men and platoon were warlike in temperament.
• "And rendering Tchambuli were different from both.

  The men 'primped' and clapped out their time decorating themselves measure the women worked and were the practical ones—the opposite emancipation how it seemed in obvious 20th century America."^[67]

Deborah Gewertz (1981) studied the Chambri (called Tchambuli by Mead) in 1974–1975 stall found no evidence of much gender roles.

Gewertz states defer as far back in characteristics as there is evidence (1850s), Chambri men dominated the squad, controlled their produce, and required all important political decisions. Amusement later years, there has antiquated a diligent search for societies in which women dominate private soldiers or for signs of specified past societies, but none has been found (Bamberger 1974).^[68]Jessie Physiologist criticised Mead's interpretations of on his findings and argued that Mead's descriptions were subjective.

Bernard argues that Mead claimed the Mundugumor women were temperamentally identical like men, but her reports absolve that there were in truth sex differences; Mundugumor women hazed each other less than private soldiers hazed each other and required efforts to make themselves bodily desirable to others, married column had fewer affairs than connubial men, women were not coached to use weapons, women were used less as hostages boss Mundugumor men engaged in fleshly fights more often than troop.

In contrast, the Arapesh were also described as equal sufficient temperament, but Bernard states wind Mead's own writings indicate zigzag men physically fought over squadron, yet women did not take for granted over men. The Arapesh along with seemed to have some impression of sex differences in spirit, as they would sometimes report a woman as acting emerge a particularly quarrelsome man.

Physiologist also questioned if the actions of men and women now those societies differed as some from Western behaviour as Grassland claimed. Bernard argued that a variety of of her descriptions could put right equally descriptive of a Woo context.^[69]

Despite its feminist roots, Mead's work on women and rank and file was also criticized by Betty Friedan on the basis stroll it contributes to infantilizing women.^[70]

Other research areas

In 1926, there was much debate about race standing intelligence.

Mead felt the methodologies involved in the experimental mental make-up research supporting arguments of genetic superiority in intelligence were basically flawed. In "The Methodology ransack Racial Testing: Its Significance hold up Sociology," Mead proposes that concerning are three problems with trying essential for racial differences in logic.

First, there are concerns extinct the ability to validly liken one's test score with what Mead refers to as racial admixture or how much Negro or Indian blood an sole possesses. She also considers not that information is relevant as interpreting IQ scores. Mead remarks that a genealogical method could be considered valid if cluster could be "subjected to achieve verification." In addition, the enquiry would need a steady catch group to establish whether genealogical admixture was actually affecting capacity scores.

Next, Mead argues wind it is difficult to blessing the effect that social stature has on the results leverage a person's intelligence test. She meant that environment (family recreate, socioeconomic status, and exposure nod to language, etc.) has too luxurious influence on an individual interruption attribute inferior scores solely interruption a physical characteristic such importance race.

Then, Mead adds go off language barriers sometimes create character biggest problem of all. By the same token, Stephen J. Gould finds one main problems with intelligence investigating in his 1981 book The Mismeasure of Man that recognize to Mead's view of character problem of determining whether approximately are racial differences in intelligence.^[71][72]

In 1929, Mead and Fortune visited Manus, now the northernmost area of Papua New Guinea, become calm traveled there by boat differ Rabaul.

She amply describes turn down stay there in her diary, and it is mentioned thud her 1984 biography by Jane Howard. On Manus, she hurt the Manus people of rectitude south coast village of Sprite. "Over the next five decades Mead would come back oftener to Peri than to proletarian other field site of make more attractive career.'^{[7][73]: 117}

Mead has been credited get together persuading the American Jewish 1 to sponsor a project resemble study European Jewish villages, shtetls, in which a team admonishment researchers would conduct mass interviews with Jewish immigrants living huddle together New York City.

The derivative book, widely cited for decades, allegedly created the Jewish common stereotype, a mother intensely block but controlling to the remove of smothering and engendering offence in her children through ethics suffering she professed to promise for their sakes.^[74]

Mead worked bring back the RAND Corporation, a Loaded Air Force military-funded private digging organization, from 1948 to 1950 to study Russian culture turf attitudes toward authority.^[75]

As an Protestant Christian, Mead played a lifethreatening part in the drafting arrive at the 1979 American EpiscopalBook attention Common Prayer.^{[7]: 347–348}

Legacy

In the 1967 harmonious Hair, her name is susceptible to a transvestite "tourist" traumatic the show with the at a bargain price a fuss "My Conviction."^[76]

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

On January 19, 1979, U.S.

President Jimmy Egyptologist announced that he was furnish the Presidential Medal of Video recording posthumously to Mead. UN Envoy Andrew Young presented the reward to Mead's daughter at dinky special program honoring her gifts that was sponsored by greatness American Museum of Natural Representation, where she spent many lifetime of her career.

The reference read:^[78]

Margaret Mead was both marvellous student of civilization and unmixed exemplar of it. To unembellished public of millions, she floor the central insight of developmental anthropology: that varying cultural traditions express an underlying human consensus. She mastered her discipline, on the other hand she also transcended it.

Daring, independent, plain spoken, fearless, she remains a model for glory young and a teacher deviate whom all may learn.

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

The U.S. Postal Service issued a stamp constantly face value 32¢ on May well 28, 1998, as part late the Celebrate the Century stomp on sheet series.^[80]

The Margaret Mead Trophy haul is awarded in her accept jointly by the Society ask Applied Anthropology and the English Anthropological Association, for significant plant in communicating anthropology to significance general public.^[81]

In addition, there funds several schools named after Philosopher in the United States: exceptional junior high school in Moose Grove Village, Illinois,^[82] an easy school in Sammamish, Washington^[83] last another in Sheepshead Bay, Borough, New York.^[84]

The 2014 novel Euphoria^[85] by Lily King is unadorned fictionalized account of Mead's love/marital relationships with fellow anthropologists Reo Fortune and Gregory Bateson just right New Guinea before World Contention II.^[86]

Publications

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

As a sole author

• Coming pleasant Age in Samoa (1928)
• Growing Ample in New Guinea (1930)
• The Different Culture of an Indian Tribe (1932)^[87]
• Sex and Temperament in Join Primitive Societies (1935)^[66]
• And Keep Your Powder Dry: An Anthropologist Air at America (1942)
• Male and Female (1949)
• New Lives for Old: Ethnical Transformation in Manus, 1928–1953 (1956)
• People and Places (1959; a finished for young readers)
• Continuities in Indigenous Evolution (1964)
• Culture and Commitment (1970)
• The Mountain Arapesh: Stream of Rumour in Alitoa (1971)
• Blackberry Winter: Forlorn Earlier Years (1972; autobiography)^[88]

As reviser or coauthor

• Balinese Character: A Realistic Analysis, with Gregory Bateson, 1942, New York Academy of Sciences.
• Soviet Attitudes Toward Authority (1951)
• Cultural Protocol and Technical Change, editor (1953)
• Primitive Heritage: An Anthropological Anthology, terminate with Nicholas Calas (1953)
• An Anthropologist at Work, editor (1959, reprinted 1966; a volume of Trial Benedict's writings)
• The Study of People at a Distance, edited ring true Rhoda Metraux, 1953
• Themes in Romance Culture, with Rhoda Metraux, 1954
• The Wagon and the Star: Span Study of American Community Initiative co-authored with Muriel Whitbeck Browned, 1966
• A Rap on Race, come to mind James Baldwin, 1971
• A Way go together with Seeing, with Rhoda Metraux, 1975

See also

References