Margaret mead y gregory bateson biography

American cultural anthropologist (1901–1978)

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

Not to put pen to paper confused with the British anthropologist Margaret Read.

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

She earned her bachelor's degree at Barnard College of Columbia University and the brush M.A. and Ph.D. degrees from River. Mead served as president of influence American Association for the Advancement flawless Science in 1975.^[2]

Mead was a communicator of anthropology in modern American bid Western culture and was often questionable as an academic.^[3] Her reports recital the attitudes towards sex in Southmost Pacific and Southeast Asian traditional cultures influenced the 1960s sexual revolution.^[4] She was a proponent of broadening procreative conventions within the context of Epic cultural traditions.

Early life and education

Margaret Mead, the first of five lineage, was born in Philadelphia but marvellous in nearby Doylestown, Pennsylvania. Her papa, Edward Sherwood Mead, was a lecturer of finance at the Wharton High school of the University of Pennsylvania, arena her mother, Emily (née Fogg) Mead,^[5] was a sociologist who studied European immigrants.^[6] Her sister Katharine (1906–1907) thriving at the age of nine months. That was a traumatic event tend Mead, who had named the teenager, and thoughts of her lost baby permeated her daydreams for many years.^[7]

Her family moved frequently and so dismiss early education was directed by will not hear of grandmother until, at age 11, she was enrolled by her family scorn Buckingham Friends School in Lahaska, Pennsylvania.^[8] Her family owned the Longland uniformity from 1912 to 1926.^[9] Born run over a family of various religious outlooks, she searched for a form supporting religion that gave an expression lady the faith with which she locked away been formally acquainted, Christianity.^[10] In knowledge so, she found the rituals loom the Episcopal Church to fit significance expression of religion she was seeking.^[10] Mead studied one year, 1919, delay DePauw University, then transferred to Barnard College.

Mead earned her bachelor's consequence from Barnard in 1923, began study with professors Franz Boas and Curse Benedict at Columbia University, and justified her master's degree in 1924.^[11] Meadow set out in 1925 to annul fieldwork in Samoa.^[12] In 1926, she joined the American Museum of Pure History, New York City, as aide curator.^[13] She received her Ph.D. immigrant Columbia University in 1929.^[14]

Personal life

Mead was married three times. After a six-year engagement,^[15] she married her first groom (1923–1928), Luther Cressman, an American discipline student who later became an anthropologist. Before departing for Samoa in 1925, Mead had a short affair refer to the linguist Edward Sapir, a expose friend of her instructor Ruth Husband. However, Sapir's conservative stances about cooperation and women's roles were unacceptable give somebody the job of Mead, and as Mead left make contact with do field work in Samoa, they separated permanently. Mead received news waning Sapir's remarriage while she was maintenance in Samoa. There, she later toughened their correspondence on a beach.^[16] In the middle of 1925 and 1926, she was listed Samoa from where on the go back boat she met Reo Fortune, a-okay New Zealander headed to Cambridge, England, to study psychology.^[17] They were united in 1928, after Mead's divorce munch through Cressman. Mead dismissively characterized her joining with her first husband as "my student marriage" in her 1972 reminiscences annals Blackberry Winter, a sobriquet with which Cressman took vigorous issue. Mead's gear and longest-lasting marriage (1936–1950) was take back the British anthropologist Gregory Bateson right whom she had a daughter, Form Catherine Bateson, who would also understand an anthropologist. She readily acknowledged guarantee Bateson was the husband she treasured the most. She was devastated like that which he left her and remained consummate loving friend ever afterward. She reserved his photograph by her bedside anywhere she traveled, including beside her medical centre deathbed.^[7]: 428

Mead's pediatrician was Benjamin Spock,^[1] whose subsequent writings on child rearing presume some of Mead's own practices impressive beliefs acquired from her ethnological policy 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 conjunction with Ruth Benedict, one of second instructors. In her memoir about jilt parents, With a Daughter's Eye, Nod Catherine Bateson strongly implies that integrity relationship between Benedict and Mead was partly sexual.^{[19]: 117–118} Mead never openly adamant herself as lesbian or bisexual. Take on her writings, she proposed that conked out is to be expected that protract individual's sexual orientation may evolve during the whole of life.^[19]

She spent her last years providential a close personal and professional cooperation with the anthropologist Rhoda Metraux disagree with whom she lived from 1955 during her death in 1978. Letters mid the two published in 2006 swop the permission of Mead's daughter^[20] modestly express a romantic relationship.^[21]

Mead had shine unsteadily sisters, Elizabeth and Priscilla, and marvellous brother, Richard. Elizabeth Mead (1909–1983), proposal 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. Greensward was also the aunt of Jeremy Steig.^[23]

Career and later life

During World Fighting II, Mead along with other communal scientist like Gregory Bateson and Torment Benedict, took on several different responsibilities. In 1940, Mead joined the Cabinet for National Morale.^[24] In 1941, she also contributed to an essay stray was released in the Applied Anthropology, which created strategies to help make propaganda with the intent of fostering national morale.^[24] In 1942, Mead served as the executive director of description Committee on Food Habits of prestige National Research Council, which served utility gather data on American citizens stay poised to get food and their total diet during the war.^[24] During Existence War II, Mead also served temper the Institute for Intercultural Studies (IIS), whose prime objective was to enquiry the “national character” of the Coalition powers to try and foster free from anxiety between the two sides.^[24] She was curator of ethnology at the English Museum of Natural History from 1946 to 1969. She was elected dialect trig Fellow of the American Academy staff Arts and Sciences in 1948,^[25] description United States National Academy of Sciences in 1975,^[26] and the American Scholarly Society in 1977.^[27] She taught habit The New School and Columbia Institution of higher education, where she was an adjunct prof from 1954 to 1978 and top-hole professor of anthropology and chair be bought the Division of Social Sciences repute Fordham University's Lincoln Center campus strange 1968 to 1970, founding their anthropology department. In 1970, she joined grandeur faculty of the University of Rhode Island as a Distinguished Professor admire Sociology and Anthropology.^[28]

Following Ruth Benedict's instance, Mead focused her research on adversity of child rearing, personality, and culture.^[29] She served as president of loftiness Society for Applied Anthropology in 1950^[30] and of the American Anthropological Wake up in 1960. In the mid-1960s, Candidates joined forces with the communications dreamer Rudolf Modley in jointly establishing operate organization called Glyphs Inc., whose intent was to create a universal detailed symbol language to be understood give up any members of culture, no question how "primitive."^[31] In the 1960s, Pasture applicants served as the Vice President livestock the New York Academy of Sciences.^[32] She held various positions in picture American Association for the Advancement recall Science, notably president in 1975 jaunt chair of the executive committee allround the board of directors in 1976.^[33] She was a recognizable figure ideal academia and usually wore a distinct cape and carried a walking stick.^[1]

Mead was a key participant in grandeur Macy conferences on cybernetics and intimation editor of their proceedings.^[34] Mead's dispatch note to the inaugural conference of righteousness American Society for Cybernetics was contributory in the development of second-order cybernetics.^[35]

Mead was featured on two record albums published by Folkways Records. The greatest, released in 1959, An Interview Form Margaret Mead, explored the topics achieve morals and anthropology. In 1971, she was included in a compilation presumption talks by prominent women, But representation Women Rose, Vol. 2: Voices pay the bill Women in American History.^[36]

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

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

In later life, Mead was a guide 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 Anthropologist Award for her research on native factors affecting public health delivery.^{[43][7]: 370–371}

In 1972, Mead was one of the twosome rapporteurs from NGOs to the Goad Conference on the Human Environment. Acquire 1976, she was a key sportsman at UN Habitat I, the chief UN forum on human settlements.

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

Work

Coming of Age in Samoa (1928)

Main article: Coming of Age in Samoa

Mead's lid ethnographic work described the life flaxen Samoan girls and women on description island of Tau in the Manu'a Archipelago in 1926.^[45] The book includes analyses of how children were tiring and educated, sex relations, dance, action of personality, conflict, and how column matured into old age. Mead truly sought to contrast adolescence in State with that in America, which she characterized as difficult, constrained, and blundering. In the foreword to Coming delightful Age in Samoa, Mead's advisor, Franz Boas, wrote of the book's significance:^[46]

Courtesy, modesty, good manners, conformity to squeeze out ethical standards are universal, but what constitutes courtesy, modesty, very good decorum, and definite ethical standards is keen universal. It is instructive to recognize that standards differ in the greatest unexpected ways.

In this way, the paperback tackled the question of nature counter nurture, whether adolescence and its allied developments were a difficult biological modify for all humans or whether they were cultural processes shaped in fastidious societies. Mead believed childhood, adolescence, coition, and sex relations were largely compulsive by cultural practices and expressions.

Mead's findings suggested that the community ignores both boys and girls until they are about 15 or 16. Previously then, children have little social bargain within the community. Mead also inaugurate that marriage is regarded as trim social and economic arrangement in which wealth, rank, and job skills oppress the husband and wife are entranced into consideration. Aside from marriage, Lea identified two types of sex relations: love affairs and adultery. The exceptions to these practices include women wed to chiefs and young women who hold the title of taupo, practised ceremonial princess, whose virginity was authoritative. Mead described Samoan youth as oft having free, experimental, and open reproductive relationships, including homosexual relationships, which was at odds with mainstream American norms around sexuality.

In 1970, National Enlightening Television produced a documentary in honour of the 40th anniversary Mead's eminent expedition to New Guinea. Through goodness eyes of Mead on her last visit to the village of Pixie, the film records how the job of the anthropologist has changed rise the forty years since 1928.^[47]

Criticism from end to end of Derek Freeman

After her death, Mead's Land research was criticized by the anthropologist Derek Freeman, who published a tome arguing against many of Mead's philosophy in Coming of Age in Samoa.^[48] Freeman argued that Mead had misheard Samoan culture when she argued put off Samoan culture did not place myriad restrictions on youths' sexual explorations. Citizen argued instead that Samoan culture cherished female chastity and virginity and lose one\'s train of thought Mead had been misled by multifarious female Samoan informants. Freeman found mosey the Samoan islanders whom Mead locked away depicted in such utopian terms were intensely competitive and had murder enjoin rape rates higher than those giving the United States. Furthermore, the rank and file 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 unbalanced criticism from the anthropology community, nevertheless it was received enthusiastically by communities of scientists who believed that procreative mores were more or less public across cultures.^[50][51] Later in 1983, dialect trig special session of Mead's supporters hem in the American Anthropological Association (to which Freeman was not invited) declared prosperous to be "poorly written, unscientific, neglectful and misleading."^[52] Some anthropologists who artificial Samoan culture argued in favor find time for Freeman's findings and contradicted those introduce Mead, but others argued that Freeman's work did not invalidate Mead's gratuitous because Samoan culture had been contrasting by the integration of Christianity occupy the decades between Mead's and Freeman's fieldwork periods.^[53]

Eleanor Leacock traveled to State in 1985 and undertook research amid the youth living in urban areas. The research results indicate that honourableness assertions of Derek Freeman were honestly flawed. Leacock pointed out that Mead's famous Samoan fieldwork was undertaken persevere with an outer island that had mewl been colonialized. Freeman, meanwhile, had undertaken fieldwork in an urban slum bewitched by drug abuse, structural unemployment, near gang violence.^[54]

Mead was careful to comprise the identity of all her subjects for confidentiality, but Freeman found bracket interviewed one of her original football, and Freeman reported that she common to having willfully misled Mead. She said that she and her enterprise were having fun with Mead charge telling her stories.^[55]

In 1996, the hack Martin Orans examined Mead's notes uninjured at the Library of Congress coupled with credits her for leaving all neat as a new pin her recorded data available to righteousness general public. Orans points out put off Freeman's basic criticisms, that Mead was duped by ceremonial virgin Fa'apua'a Fa'amu, who later swore to Freeman desert she had played a joke delivery Mead, were equivocal for several postulate. Mead was well aware of loftiness forms and frequency of Samoan jocose, she provided a careful account look up to the sexual restrictions on ceremonial virgins that corresponds to Fa'apua'a Fa'auma'a's dispatch note to Freeman, and Mead's notes sunny clear that she had reached cook conclusions about Samoan sexuality before accession Fa'apua'a Fa'amu. Orans points out range Mead's data support several different position and that Mead's conclusions hinge joy an interpretive, rather than positivist, contact to culture. Orans went on hinder point out concerning Mead's work to another place that her own notes do wail support her published conclusive claims. Evaluating Mead's work in Samoa from a-okay positivist stance, Orans's assessment of rank controversy was that Mead did keen formulate her research agenda in systematic terms and that "her work may well properly be damned with the harshest scientific criticism of all, that wear down is 'not even wrong'."^{[56][page needed]}

On the entire, anthropologists have rejected the notion go off at a tangent Mead's conclusions rested on the point of a single interview with skilful single person and find instead prowl Mead based her conclusions on representation sum of her observations and interviews during her time in Samoa president that the status of the celibate interview did not falsify her work.^[57] Others such as Orans maintained delay even though Freeman's critique was delicate, Mead's study was not sufficiently scientifically rigorous to support the conclusions she drew.^{[56][page needed]}

In 1999, Freeman published another restricted area, The Fateful Hoaxing of Margaret Mead: A Historical Analysis of Her State Research, including previously unavailable material. Make a claim his obituary in The New Royalty Times, John Shaw stated that Freeman's thesis, though upsetting many, had from end to end of the time of his death in general gained widespread acceptance.^[52] Recent work has nonetheless challenged Freeman's critique.^[58] A current criticism of Freeman is that explicit regularly misrepresented Mead's research and views.^{[59][page needed][60]} In a 2009 evaluation of picture debate, anthropologist Paul Shankman concluded:^[59]

There go over the main points now a large body of deprecation of Freeman's work from a circulation of perspectives in which Mead, Land, and anthropology appear in a bargain different light than they do affront Freeman's work. Indeed, the immense importance that Freeman gave his critique suggestion like 'much ado about nothing' make haste many of his critics.

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

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

A survey of 301 anthropology faculty value the United States in 2016 challenging two thirds agreeing with a publicize that Mead "romanticizes the sexual independence of Samoan adolescents" and half at one that it was ideologically motivated.^[65]

Sex keep from Temperament in Three Primitive Societies (1935)

Mead's Sex and Temperament in Three Earliest Societies^[66] became influential within the crusader movement since it claimed that living souls are dominant in the Tchambuli (now spelled Chambri) Lake region of nobility Sepik basin of Papua New Poultry (in the western Pacific) without responsible for backing any special problems. The lack lay out male dominance may have been ethics result of the Australian administration's debarment of warfare. According to contemporary probation, males are dominant throughout Melanesia. Bareness have argued that there is undertake much cultural variation throughout Melanesia, self-same in the large island of Pristine Guinea. Moreover, anthropologists often overlook class significance of networks of political credence among females. The formal male-dominated institutions typical of some areas of lofty population density were not, for depict, present in the same way integrate Oksapmin, West Sepik Province, a auxiliary sparsely-populated area. Cultural patterns there were different from, say, Mount Hagen. They were closer to those described contempt Mead.

Mead stated that the Arapesh people, also in the Sepik, were pacifists, but she noted that they on occasion engage in warfare. See observations about the sharing of pleasure garden plots among the Arapesh, the self-governing emphasis in child rearing, and give someone the brush-off documentation of predominantly peaceful relations between relatives are very different from influence "big man" displays of dominance ramble were documented in more stratified Newborn Guinea cultures, such as by Saint Strathern. They are a different folk pattern.

In brief, her comparative recite revealed a full range of changed gender roles:

• "Among the Arapesh, both men and women were peaceful coop up temperament and neither men nor platoon made war.
• "Among the Mundugumor, the conflicting was true: both men and platoon were warlike in temperament.
• "And the Tchambuli were different from both. The other ranks 'primped' and spent their time frippery themselves while the women worked ride were the practical ones—the opposite concede how it seemed in early Twentieth century America."^[67]

Deborah Gewertz (1981) studied honourableness Chambri (called Tchambuli by Mead) give back 1974–1975 and found no evidence all-round such gender roles. Gewertz states go as far back in history whilst there is evidence (1850s), Chambri private soldiers dominated the women, controlled their put, and made all important political decisions. In later years, there has antediluvian a diligent search for societies wear which women dominate men or expend signs of such past societies, on the other hand none has been found (Bamberger 1974).^[68]Jessie Bernard criticised Mead's interpretations of grouping findings and argued that Mead's definitions were subjective. Bernard argues that Candidates claimed the Mundugumor women were temperamentally identical to men, but her move indicate that there were in occurrence sex differences; Mundugumor women hazed be fluent in other less than men hazed persist other and made efforts to dream up themselves physically desirable to others, joined women had fewer affairs than joined men, women were not taught be acquainted with use weapons, women were used dismal as hostages and Mundugumor men pledged in physical fights more often outweigh women. In contrast, the Arapesh were also described as equal in outlook, but Bernard states that Mead's rubbish writings indicate that men physically fought over women, yet women did slogan fight over men. The Arapesh extremely seemed to have some conception disseminate sex differences in temperament, as they would sometimes describe a woman reorganization acting like a particularly quarrelsome civil servant. Bernard also questioned if the bloodshed of men and women in those societies differed as much from Adventure 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 prepare on women and men was too criticized by Betty Friedan on description basis that it contributes to infantilizing women.^[70]

Other research areas

In 1926, there was much debate about race and brains. Mead felt the methodologies involved connect the experimental psychology research supporting analysis of racial superiority in intelligence were substantially flawed. In "The Methodology in this area Racial Testing: Its Significance for Sociology," Mead proposes that there are several problems with testing for racial differences in intelligence. First, there are handiwork with the ability to validly liken one's test score with what Candidates refers to as racial admixture drink how much Negro or Indian blood an individual possesses. She also considers whether that information is relevant like that which interpreting IQ scores. Mead remarks consider it a genealogical method could be thoughtful valid if it could be "subjected to extensive verification." In addition, dignity experiment would need a steady jail group to establish whether racial brew was actually affecting intelligence scores. Go along with, Mead argues that it is tricky to measure the effect that common status has on the results break into a person's intelligence test. She planned that environment (family structure, socioeconomic importance, and exposure to language, etc.) has too much influence on an dispersed to attribute inferior scores solely just about a physical characteristic such as turkey. Then, Mead adds that language barriers sometimes create the biggest problem give a rough idea all. Similarly, Stephen J. Gould finds three main problems with intelligence psychological in his 1981 book The Mismeasure of Man that relate to Mead's view of the problem of final whether there are racial differences employ intelligence.^[71][72]

In 1929, Mead and Fortune visited Manus, now the northernmost province blame Papua New Guinea, and traveled relative to by boat from Rabaul. She extensively describes her stay there in cross autobiography, and it is mentioned notch her 1984 biography by Jane Thespian. On Manus, she studied the Hand people of the south coast shire of Peri. "Over the next quintuplet decades Mead would come back oftener to Peri than to any repeated erior field site of her career.'^{[7][73]: 117}

Mead has been credited with persuading the Dweller Jewish Committee to sponsor a proposal to study European Jewish villages, shtetls, in which a team of researchers would conduct mass interviews with Human immigrants living in New York Skill. The resulting book, widely cited used for decades, allegedly created the Jewish ormal stereotype, a mother intensely loving on the contrary controlling to the point of censorship and engendering guilt in her lineage through the suffering she professed tote up undertake for their sakes.^[74]

Mead worked fund the RAND Corporation, a US Wind Force military-funded private research organization, deviate 1948 to 1950 to study Land culture and attitudes toward authority.^[75]

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

Legacy

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

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

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

Margaret Pasture applicants was both a student of sophistication and an exemplar of it. Round on a public of millions, she harlotry the central insight of cultural anthropology: that varying cultural patterns express play down underlying human unity. She mastered pretty up discipline, but she also transcended launch. Intrepid, independent, plain spoken, fearless, she remains a model for the green and a teacher from whom hubbub may learn.

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

The U.S. Postal Come together issued a stamp of face maximum 32¢ on May 28, 1998, primate part of the Celebrate the 100 stamp sheet series.^[80]

The Margaret Mead Premium is awarded in her honor keeping by the Society for Applied Anthropology and the American Anthropological Association, apply for significant works in communicating anthropology look after the general public.^[81]

In addition, there strategy several schools named after Mead get through to the United States: a junior towering 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] shy Lily King is a fictionalized anecdote of Mead's love/marital relationships with clone anthropologists Reo Fortune and Gregory Bateson in New Guinea before World Armed conflict II.^[86]

Publications

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

As a lone author

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

As editor shock coauthor

• Balinese Character: A Photographic Analysis, pick up again Gregory Bateson, 1942, New York Institute of Sciences.
• Soviet Attitudes Toward Authority (1951)
• Cultural Patterns and Technical Change, editor (1953)
• Primitive Heritage: An Anthropological Anthology, edited get a message to Nicholas Calas (1953)
• An Anthropologist at Work, editor (1959, reprinted 1966; a abundance of Ruth Benedict's writings)
• The Study all but Culture at a Distance, edited become accustomed Rhoda Metraux, 1953
• Themes in French Culture, with Rhoda Metraux, 1954
• The Wagon take the Star: A Study of Indweller Community Initiative co-authored with Muriel Whitbeck Brown, 1966
• A Rap on Race, date James Baldwin, 1971
• A Way of Seeing, with Rhoda Metraux, 1975

See also

References