Letters From The Field 1925 1975

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.”

There are now numerous textbooks, sets of readings and reflections on doing socialresearch. Much of this textbook material is American and deals with the way in whichsocial research and in particular social surveys should be done. These 'cookbook'approaches to social research omit discussions of the interplay between research methodsand research experience. Accordingly, research biographies have been produced in whicheditors have invited researchers to 'come clean' about the way in which research isactually done. While such accounts are high on description of the research process, theyare ofte.

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.

Weiland highlights the master trends in the American experience by the master reporters of those trends. Intellectual Craftsmen covers the best writers in the social sciences from 1935 to 1991. Included are essays on John Dollard in social psychology; C. Wright Mills's version of historical sociology; David Riesman and the element of social criticism; Margaret Mead and the search for an anthropological method.

Virtually all anthropologists undertaking fieldwork experience emotional difficulties in relating their own personal culture to the field culture. The issue of gender arises because ethnographers do fieldwork by establishing relationships, and this is done as a person of a particular age, sexual orientation, belief, educational background, ethnic identity and class. In particular it is done as men and women. Gendered Fields examines and explores the progress of feminist anthropology, the gendered nature of fieldwork itself, and the articulation of gender with other aspects of the self of the ethnographer.