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Beginning in 1925, when at twenty-three she embarked on her first field work in Samoa, Mead sent family and friends these letters from the field “to make a little more real for them” the exotic worlds that absorbed her. In this complement to her bestselling memoir Blackberry Winter, Mead has assembled selected letters she wrote from Samoa in 1925-26; from Peré Village, Manus, in the Admiralty Islands, in 1928-29; from the Arapesh, Mundugumor, and Tchambuli, New Guinea, in 1932-33; from Bali and the Iatmul, New Guinea, in 1936-39; from Manus again in 1953; and during brief visits in the sixties and seventies to Manus, several new Guinea sites, and Montserrat in the West Indies. Enhanced by more than 100 photographs, these intelligent, vivid, frequently funny and sometimes poetic letters help us share with Mead “the unique, but also cumulative, experience of immersing oneself in the on-going life of another people, . . .attempting to understand mentally and physically this other version of reality.”
First published in 1928, "Coming of Age in Samoa" is Margaret Mead's classic sociological examination of adolescence during the first part of the 20th century in American Samoa. Sent by the Social Science Research Council to study the youths of a so-called "primitive" culture, Margaret Mead would spend nine months attempting to ascertain if the problems of adolescences in western society were merely a function of youth or a result of cultural and social differences. "Coming of Age in Samoa" is her report of those findings, in which the author details various aspects of Samoan life including, education, social and household structure, and sexuality. The book drew great public interest when it was first published and also criticism from those who did not like the perceived message that the carefree sexuality of Samoan girls might be the reason for their lack of neuroses. "Coming of Age in Samoa" has also been criticized for the veracity of Mead's account, though current public opinion seems to fall on the side of her work being largely a factual one, if not one of great anthropological rigor. At the very least "Coming of Age in Samoa" remains an interesting historical account of tribal Samoan life during the first part of the 20th century. This edition is printed on premium acid-free paper.
The substance of this book was given as the Jacob Gimbel lectures in sex psychology under the auspices of Stanford University and the University of California, San Francisco, California, November, 1946.
This edition of New Lives for Old, prepared for the centennial of Mead's birth, features introductions by Stewart Brand and Mead's daughter, Mary Catherine Bateson. When Margaret Mead first studied the Manus Islanders of New Guinea in 1928, they were living with a Stone Age technology and economically vulnerable; they seemed ill-equipped to handle the massive impact that World War II had on their secluded world. But a unique set of circumstances allowed the Manus to adapt swiftly to the twentieth century, and their experience led Mead to develop a revolutionary theory of cultural transformation, one that favors rapid, over piecemeal, change. As relevant today as it was a half-century ago, New Lives for Old is an optimistic examination of a society that chose to change.
A precursor to Mead's illuminating Male & Female, Sex & Temperament lays the groundwork for her lifelong study of gender differences. First published in 1935, Sex & Temperament is a fascinating and brilliant anthropological study of the intimate lives of three New Guinea tribes from infancy to adulthood. Focusing on the gentle, mountain-dwelling Arapesh, the fierce, cannibalistic Mundugumor, and the graceful headhunters of Tchambuli -- Mead advances the theory that many so-called masculine and feminine characteristics are not based on fundamental sex differences but reflect the cultural conditioning of different societies. This edition, prepared for the centennial of Mead's birth, features introductions by Helen Fisher and Mead's daughter, Mary Catherine Bateson.
Contrary to popular notions, today’s LGBT movement did not begin with the Stonewall riots in 1969. Long before Stonewall, there was Franklin Kameny (1925–2011), one of the most significant figures in the gay rights movement. Beginning in 1958, he encouraged gay people to embrace homosexuality as moral and healthy, publicly denounced the federal government for excluding homosexuals from federal employment, openly fought the military’s ban against gay men and women, debated psychiatrists who depicted homosexuality as a mental disorder, identified test cases to advance civil liberties through the federal courts, acted as counsel to countless homosexuals suffering state-sanctioned discrimination, and organized marches for gay rights at the White House and other public institutions. In Gay Is Good, Long collects Kameny’s historically rich letters, revealing some of the early stirrings of today’s politically powerful LGBT movement. These letters are lively and colorful because they are in Kameny’s inimitable voice—a voice that was consistently loud, echoing through such places as the Oval Office, the Pentagon, and the British Parliament, and often shrill, piercing to the federal agency heads, military generals, and media personalities who received his countless letters. This volume collects approximately 150 letters from 1958 to 1975, a critical period in Kameny’s life during which he evolved from a victim of the law to a vocal opponent of the law, to the voice of the law itself. Long situates these letters in context, giving historical and biographical data about the subjects and events involved. Gay Is Good pays tribute to an advocate whose tireless efforts created a massive shift in social attitudes and practices, leading the way toward equality for the LGBT community.
For 50 years, Margaret Mead told Americans how cultures worked, and Americans listened. While serving as a curator at the American Museum of Natural History and as a professor of anthropology at Columbia University, she published dozens of books and hundreds of articles, scholarly and popular, on topics ranging from adolescence to atomic energy, Polynesian kinship networks to kindergarten, national morale to marijuana. At her death in 1978, she was the most famous anthropologist in the world and one of the best-known women in America. She had amply achieved her goal, as she described it to an interviewer in 1975, "To have lived long enough to be of some use." As befits her prominence, Mead has had many biographers, but there is a curious hole at the center of these accounts: Mead's faith. Margaret Mead: A Twentieth-Century Faith introduces a side of its subject that few people know. It re-narrates her life and reinterprets her work, highlighting religious concerns. Following Mead's lead, it ranges across areas that are typically kept academically distinct: anthropology, gender studies, intellectual history, church history, and theology. It is a portrait of a mind at work, pursuing a unique vision of the good of the world.
A reflection on the author's parents, one a British scientist and the other the anthropologist Margaret Mead.