571:, asking her to introduce him to the American psychoanalytic milieu, which she reluctantly did. Mead knew at that point that Freeman had privately criticised her work in Samoa, and also had heard of his reputation for being difficult to deal with. In November 1964 Mead visited the Australian National University and she and Freeman had their only meeting. Freeman privately presented Mead with most of the critique of her work that he would later publish after her death, and at a public meeting they had a heated discussion about the importance of female virginity in Samoan culture. During this meeting Freeman made a peculiar faux pas. When Mead asked why he had not brought his undergraduate thesis on Samoan social structure to her residence the night before, he replied "because I was afraid you might ask me to stay the night". Mead was by then more than 60 years old and walked with a cane, and the suggestion that Freeman thought Mead might seduce him caused hilarity in the auditorium. Freeman later commented that he had no idea why he said what he did, and that he was himself mortified at hearing his own words. This slip and subsequent events in Samoa, have been used to argue that Freeman's academic relationship with Margaret Mead was complicated by Freeman's emotions. Freeman later admitted that he did feel intimidated by Mead even as he was administering his harsh verbal critique of her work, and he described her as a "castrator of men" to whose power he did not want to succumb.
588:, the location of Mead's fieldwork in the 1920s, hoping to find some of her original informants. He did not find any, but he did interview several Chiefs who had known Mead and who were highly critical of her depictions of Samoan society. He was also told that Mead had had an affair with a Samoan man, and the men he interviewed expressed outrage at her sexual licentiousness. This information deeply impacted Freeman, who later described the discovery as deeply upsetting. He concluded that when Mead described Young Samoan women as sexually liberated she was in fact projecting onto them "her own sexual experiences as a young woman in the faraway, romantic south seas". Shortly after uncovering this information Freeman suffered another breakdown, his Samoan hosts found him wandering the beach in an agitated state. Due to his "verbally violent" behavior, the coast guard was dispatched to bring him to observation at the local hospital. Samoan witnesses ascribed the incident to spirit possession, some Americans thought of it as evidence of psychological problems, but Freeman himself dismissed those speculations attributing it to fatigue from research and possible symptoms of
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Martin Orans examined Mead's notes preserved at the
Library of Congress, and credits her for leaving all of her recorded data available to the general public. Orans concludes that Freeman's basic criticisms, that Mead was duped by ceremonial virgin Fa'apua'a Fa'amu (who later swore to Freeman that she had played a joke on Mead) was wrong for several reasons: first, Mead was well aware of the forms and frequency of Samoan joking; second, she provided a careful account of the sexual restrictions on ceremonial virgins that corresponds to Fa'apua'a Fa'auma'a's account to Freeman, and third, that Mead's notes make clear that she had reached her conclusions about Samoan sexuality before meeting Fa'aupa'a Fa'amu. He therefore concludes, contrary to Freeman, that Mead was never the victim of a hoax. Orans argues that Mead's data supports several different conclusions (Orans argues that Mead's own data portrays Samoa as more sexually restrictive than the popular image), and that Mead's conclusions hinge on an interpretive, rather than positivist, approach to culture.
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culture as a determinant of human behavior, and that this belief had caused her to mischaracterize Samoa as a sexually liberated society when in fact it was characterized by sexual repression and violence and adolescent delinquency. In 1972 he published a note in the
Journal of the Polynesian Society criticizing Mead's spelling of Polynesian words suggesting that her non-standard orthography betrayed a general lack of skills in the Samoan language. Completing his manuscript of Margaret Mead and Samoa in 1977 he wrote Mead offering her to read it before publication, but Mead was by then seriously ill with cancer and was unable to respond - she died the next year. Freeman sent the manuscript first to the University of Oxford Press for publication, but the editor requested several revisions which Freeman rejected. In 1982 the manuscript was accepted for publication by the Australian National University Press, which issued the work in 1983.
508:, Freeman developed an intense antagonism towards Harrisson, whom he believed to be a corrupting influence on the local indigenous people, and in spite of his orders from the Australian National University to leave Harrisson be, he worked intensely to put him in a bad light with the local government, and to have him forcibly removed from Borneo. Freeman seems to have believed that through erotic statues elaborated by the local Iban and working in concert with agents of the Soviet Union to subvert the British rule of Malaysia, Harrisson was exerting a form of mind control over Freeman himself as well as over the officials of Borneo. The conflict culminated when Freeman broke into Harrisson's house while he was out, and smashed a carved wooden sculpture at the Sarawak museum. Doubting his own mental health Freeman left Borneo for England intent to see a friend who was a psychiatrist, but during a stop-over in
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1925-1926 and his own from 1941 to 1943, including an increasing influence of
Christianity. Several Samoan scholars who had been discontented with Mead's depiction of them as happy and sexually liberated thought that Freeman erred in the opposite direction. But Freeman's arguments were embraced enthusiastically among scholars who argue for the existence of genetically hardwired universal behaviors and prefer such fields as
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Dr. Tenthowathan evaluated him as being emotionally unstable, Freeman was incredibly offended and wrote a report denouncing the doctor as an incompetent. While there were always speculations and divided opinions about
Freeman's mental health among his friends and colleagues, Freeman himself rejected such speculations entirely, stating that he was in full control of himself throughout the events in Kuching.
195:. This experience profoundly altered his view of anthropology, changing his interests to looking at the ways in which human behavior is influenced by universal psychological and biological foundations. From then on Freeman argued strongly for a new approach to anthropology which integrated insights from
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Freeman's refutation was initially met by some with accusations of "circumstantial evidence, selective quotation, omission of inconvenient evidence, spurious historical tracking and other critical observations," resulting in "major questions" about the validity and honesty of his scholarship. In 1996
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In my early work I had, in my unquestioning acceptance of Mead's writings, tended to dismiss all evidence that ran counter to her findings. By the end of 1942, however, it had become apparent to me that much of what she had written about the inhabitants of Manu'a in eastern Samoa did not apply to the
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His thesis about Iban agriculture has been described as "a superb piece of research" and "one of the best and most complete accounts of swidden agriculture that has yet been made" It was pioneering in utilizing quantitative data to illuminate aspects of swidden economy as well as social organization.
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I have taught about the controversy for the last 18 years and am still impressed by the fact that a 24-year-old woman could produce a study so far ahead of its time. Dr. Freeman studied a different island 20 years after Mead's research, and his notion that biology is more determinative than culture
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for the period of the 1920s; consequently, his refutation was published only after Mead's death in 1978. Freeman says that he informed Mead of his ongoing work in refuting her research when he met her in person in
November 1964 and engaged in correspondence with her; nevertheless, he has come under
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in the
Classics Museum at the Australian National University, and that he had never spoken similarly out against practices of human sacrifice and cannibalism amongst the Bornean and Samoan people he had studied. The controversy created an urban legend in Australia that Freeman had either doused the
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An important event in
Freeman's life and career took place in 1961 when Freeman was sent to Borneo to attend to a graduate student, one Brian de Martinoir, who had run into trouble with locals while studying in central Borneo. The student (who was later described by Freeman as an impostor with fake
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Freeman's critique of Mead sparked intense debate and controversy in the discipline of anthropology, as well as in the general public. Many of
Freeman's critics argued that he misrepresented Mead's views and ignored changes in Samoan society that had taken place in the period between Mead's work in
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sparked an intense controversy both within anthropology and in the general public. The debate which has been characterized as being "of a scale, visibility, and ferocity never before seen in anthropology," lasted for more than a quarter of a century and has not yet died out. Dozens of articles and
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Back from Samoa in 1968 Freeman gave a paper criticizing Mead to the
Australian Association of Social Anthropology. The paper contained many of the arguments later to be published in "Margaret Mead and Samoa": Freeman argued that Mead had been influenced by her strongly held belief in the power of
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where he met with officials from London, he decided instead to return to
Canberra. In Canberra, Freeman was talked into seeing a psychiatrist by the university, agreeing on the condition that the topic of conversation would be Harrisson's madness and not his own mental state. When the psychiatrist
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who had described Samoan adolescents as not suffering from the "coming of age" crisis which was commonly thought to be universal when the study was published in 1923. Mead argued that the lack of this crisis in Samoan adolescence was caused by the youths' greater degree of sexual freedom, and that
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During his undergraduate studies in psychology he studied the socialization of children aged 6 to 9 in Wellington. This research led him to take a strong cultural determinist stance, even publishing an article in the student publication "Salient" stating that "the aims and desire which determine
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In December 1965, Freeman returned to Samoa, staying there the next two years. Originally his research was supposed to focus on social change, especially interactions between demographic and environmental processes, and he intended to base his research in ethological and psychoanalytic theory.
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Freeman's 1983 critique asserts that Mead was tricked by native informants who were lying to her and that these misconceptions reinforced Mead's doctrine of "absolute cultural determinism" that entirely neglects the role of biology and evolution in human behavior, concentrating instead on the
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adolescence crises were therefore not universal, but culturally conditioned. In 1966-67 Freeman conducted fieldwork in Samoa, trying to find Mead's original informants, and while visiting the community where Mead had worked he experienced another breakdown. In 1983 Freeman published his book
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stated that "His challenge was initially greeted with disbelief or anger, but gradually won wide -- although not complete -- acceptance," but further said that "many anthropologists have agreed to disagree over the findings of one of the science's founding mothers, acknowledging both Mead's
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cultural influences. Freeman also argues that "Mead ignored violence in Samoan life, did not have a sufficient background inβor give enough emphasis toβthe influence of biology on behavior, did not spend enough time in Samoa, and was not familiar enough with the Samoan language."
520:" through which he acquired a new level of awareness, including the sudden realization that most of the basic assumptions of cultural anthropology were inadequate. From then on he adopted a new, less culturalistic and more naturalistic scientific stance, incorporating elements of
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A detailed review of the controversy by Paul Shankman, published by the University 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 culture.
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where Freeman would spend the next 30 months doing fieldwork among the Iban for his doctoral dissertation. In Borneo, Freeman collaborated closely with his wife, an artist, who made many ethnographic drawings of the Iban. Freeman returned to England in 1951 and was accepted into
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people that he was studying. Freeman knew Harrisson, from his earlier work in Borneo in 1957 when Freeman had himself once been subject to Harrisson's fiery temper - the two men both had strong personalities and they were both strongly territorial about their research subjects.
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village. Even though he was working as a teacher, he also had time to undertake studies of socialization in children of the same age group with which he had worked in New Zealand. Freeman also collected Samoan artefacts of material culture, which was later deposited in the
463:, but from 1960 he grew increasingly dissatisfied with that paradigm, partly because he felt that it left him unable to answer several important questions regarding Iban ritual behavior. Freeman later described how this dissatisfaction culminated when he read a passage in
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in which he argued that Mead's data and conclusions were wrong and that Samoan youths suffered from the same problems as Western adolescents. He also argued that Samoan culture in fact put greater emphasis on female virginity than Western culture and had higher indices of
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people of western Samoa...Many educated Samoans, especially those who had attended college in New Zealand, had become familiar with Mead's writings about their culture... entreated me, as an anthropologist, to correct her mistaken depiction of the Samoan ethos.
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pointed out that Freeman tried to publish his criticism of Mead as early as 1971, but American publishers had rejected his manuscript. In 1978, Freeman sent a revised manuscript to Mead, but she was ill and died a few months later without responding.
290:. Freeman later commented that if anthropology had been offered he would likely have chosen to study that. He also studied education and was issued a teacher's certificate in 1937. In 1938 he attended a graduate seminar taught by
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However, traveling to Samoa Freeman decided that his objective should rather be to refute Mead's studies of Samoan sexuality. After working for a while in Western Samoa where he had most of his connections, he traveled to
232:, in which he argued that Mead's misunderstandings of Samoan culture were due to her having been hoaxed by two of her female Samoan informants, who had merely joked about sexual escapades that they did not in fact have.
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were "the most barbaric culture in all of human history". The event caused public debate, with commentators accusing Freeman of exhibiting a double standard as he did not speak out against a model of the Roman
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424:, but allowing either kind of filiation (but not both) for any individual. Freeman described this system as "utrolineal", and personal choice inherent in the system underpinned much of Freeman's later work.
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has been the subject of a number of books and scholarly articles that support her views on the importance of culture for the adolescent experience, while criticizing some details of her research.
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Your 5 Aug. obituary of the anthropologist Derek Freeman leaves the impression that the two books he wrote attacking Margaret Mead's work have permanently damaged her reputation. The
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In 1940 Freeman's desire to travel Samoa was realized when he took a position as a schoolteacher in Samoa, from April 1940 to November 1943, during which time he learned to speak the
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stone with blood in a display of protest, or that he had planned to do so - these stories are however incorrect, and Freeman in fact calmly attended the inauguration of the stone.
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in 2001 at the age of eighty-four. His private book collection, which has been described as one of a number of "major Canberra personal libraries", was dispersed after his death.
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355:, New Zealand of which he was made an honorary curator of ethnology. Having served in the Samoan defence force since 1941, in 1943, Freeman left Samoa to enlist in the
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fluently, being qualified by a government examination. And he was adopted into a Samoan family of the community of Sa'anapu, and received the chiefly title of
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tradition. In particular, Freeman's mother took an active interest in his education and he maintained a close relationship with her during his adult life.
359:. He served in Europe and the far east during the war, and in September and October 1945 while his ship was accepting the surrender of Japanese troops in
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540:. He also changed the name under which he published; until that point he had published as J. D. Freeman, but from then on he published as Derek Freeman.
467:'s "Symbols in Ndembu ritual", which questioned the ability of anthropologists to form adequate opinions about psychological aspects of ritual behavior.
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1992. Paradigms in collision: The far-reaching controversy over the Samoan researches of Margaret Mead and its significance for the human sciences.
244:.The debate made Freeman a celebrity both inside and outside of anthropology, to an extent that in 1996 Freeman's life became the topic of the play
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who became a significant influence on his doctoral research. In November 1948, he married Monica Maitland, and shortly after the couple left for
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descent, in several important papers, such as Freeman (1957) and (1961). Up until this point Freeman had been trained in a framework of British
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Freeman's research on Samoa was conducted over 4 decades, and crystallized in 1981 when he was finally granted access to the archives of the
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The Register of Derek Freeman Papers 1940 - 2001 Mandeville Special Collections Library Geisel Library University of California, San Diego
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fire for not publishing his work at a time when Mead could reply to his accusations. However, when Freeman died in 2001, his obituary in
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In 1979 Freeman also sparked a public controversy in Canberra when he protested against the Mexican government's gift of a copy of the
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spanned three decades, and Freeman published his last rebuttal of a critique of his arguments only weeks before his death in 2001.
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practices. Returning to Borneo in 1961 he suffered a nervous breakdown induced by an intense rivalry with ethnologist and explorer
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who instilled in Freeman an interest in free will and choice as a counterpoint to the forces of social and cultural conditioning.
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The Iban Diaries of Monica Freeman 1949-1951, Including Ethnographic Drawings, Sketches, Paintings, Photographs and Letters
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924:. Canberra: Department of Anthropology, Research School of Pacific (and Asian) Studies, The Australian National University.
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In 1946 he received a Rehabilitation Bursary of the New Zealand government, he did two years of post-graduate studies with
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This new interest in biological and psychological universals led him to take issue with the famous American anthropologist
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1981. The anthropology of choice: An ANZAAS presidential address given in Auckland, New Zealand, on 24 January 1979.
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In the 1983 book Freeman described incongruities between Mead's published research and his observations of Samoans:
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cultural anthropology while an undergraduate in Wellington, and later went to live and work as a teacher in
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The Trashing of Margaret Mead: Anatomy of an Anthropological Controversy|University of Wisconsin Press
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The Trashing of Margaret Mead: Anatomy of an Anthropological Controversy|University of Wisconsin Press
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The Trashing of Margaret Mead: Anatomy of an Anthropological Controversy|University of Wisconsin Press
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The Trashing of Margaret Mead: Anatomy of an Anthropological Controversy|University of Wisconsin Press
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148:. His attack "ignited controversy of a scale, visibility, and ferocity never before seen in anthropology."
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Holmes, Lowell D. & Derek Freeman. "From the Holmes - Freeman correspondence". In Hiram Caton (ed.).
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Freeman was raised in Wellington by an Australian father and a New Zealand mother who had been reared in
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1987. Review of Quest for the real Samoa: The Mead/Freeman controversy and beyond, by Lowell D. Holmes.
808:(Cambridge Papers in Social Anthropology, No. 1), pp. 15β52. Cambridge: Cambridge University Press.
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in Borneo, the place which had been his primary research site. Freeman then traveled to Europe to study
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Appell, George N. & T. N. Madan (1988). "Derek Freeman: Notes Towards and intellectual biography".
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Appell, George N. & T. N. Madan (1988). "Derek Freeman: Notes Towards and intellectual biography".
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Appell, George N. & T. N. Madan (1988). "Derek Freeman: Notes Towards and intellectual biography".
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Appell, George N. & T. N. Madan (1988). "Derek Freeman: Notes Towards and intellectual biography".
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Appell, George N. & T. N. Madan (1988). "Derek Freeman: Notes Towards and intellectual biography".
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1991. There's tricks i' th' world: An historical analysis of the Samoan researches of Margaret Mead.
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to the Australian National University. Freeman believed the stone to have been an altar used for
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1984. "O Rose thou art sick!" A Rejoinder to Weiner, Schwartz, Holmes, Shore, and Silverman.
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1997. Paradigms in collision: Margaret Mead's mistake and what it has done to anthropology.
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2001. "Words have no words for words that are not true": A rejoinder to Serge TcherkΓ©zoff.
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1769:, Springer Netherlands, Volume 29, Number 5 / October 2000, ISSN 0047-2891: Pages 539β556.
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Iban agriculture; a report on the shifting cultivation of hill rice by the Iban of Sarawak
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Caton, Hiram (2005). "The Exalted Self: Derek Freeman's Quest for the Perfect Identity".
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The events also affected Freeman's career by making the Malaysian government declare him
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many monograph books have been published analyzing the arguments and the debate itself.
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behavior are all constituted by the social environment". Also during this period he met
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187:. His 1953 doctoral dissertation described the relations between Iban agriculture and
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1983. Inductivism and the test of truth: A rejoinder to Lowell D. Holmes and others.
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is oversimplified. Most serious scholarship casts grave doubt on his data and theory.
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Three Samoan girls photographed in 1902 forty years before Freeman's arrival in Samoa
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Choice and morality in anthropological perspective: essays in honor of Derek Freeman
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Choice and morality in anthropological perspective: essays in honor of Derek Freeman
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Choice and morality in anthropological perspective: essays in honor of Derek Freeman
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Choice and morality in anthropological perspective: essays in honor of Derek Freeman
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Choice and morality in anthropological perspective: essays in honor of Derek Freeman
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6(2): 96β192. Special Volume: Fact and Context in Ethnography: The Samoa Controversy
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1977. Studies in Borneo Societies: Social Process and Anthropological Explanation.
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The Fateful Hoaxing of Margaret Mead: A Historical Analysis of her Samoan Research
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The fateful hoaxing of Margaret Mead: A historical analysis of her Samoan research
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In the next decades Freeman worked on kinship, exploring especially the system of
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752:, Colonial Office Research Study No. 19 (London: Her Majesty's Stationery Office)
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555:, whose conclusions regarding female sexuality in Samoa Freeman sought to refute.
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1980. Sociobiology: The 'antidiscipline' of anthropology. In Montagu, A. (ed.),
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The Journal of the Royal Anthropological Institute of Great Britain and Ireland
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435:. In 1955, he was offered and accepted the appointment of Senior Fellow in the
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pioneering research and the fact that she may have been mistaken on details."
302:'s groundbreaking 1928 work, and this sparked his interest in visiting Samoa.
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Hempenstall, Peter (2004). "Our Missionaries and Cultural Change in Samoa".
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Margaret Mead and Samoa: The Making and Unmaking of an Anthropological Myth
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Margaret Mead and Samoa: The making and unmaking of an anthropological myth
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Margaret Mead and Samoa: The Making and Unmaking of an Anthropological Myth
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1211:. Laura P. Appell-Warren, (Editor) Monograph 11 of Borneo Research Council
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Margaret Mead in Samoa: the Making and Unmaking of an Anthropological Myth
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Freeman himself described the events in Kuching as a "conversion" and an "
1761:"Culture, Biology, and Evolution: The MeadβFreeman Controversy Revisited"
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Truth's fool : Derek Freeman and the war over cultural anthropology
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The Trashing of Margaret Mead: Anatomy of an Anthropological Controversy
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The Trashing of Margaret Mead: Anatomy of an Anthropological Controversy
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1263:"Conversion in Sarawak:Derek Freeman's Awakening to a New Anthropology"
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1974. The Evolutionary Theories of Charles Darwin and Herbert Spencer
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1966. Social anthropology and the scientific study of human behaviour.
612:, and therefore saw it as being inappropriate. Freeman stated that the
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Robert A. Levine (28 May 2010). "Cutting a Controversy Down to Size".
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1985. A reply to Ember's reflections on the Freeman-Mead controversy.
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1964. Some Observations on Kinship and Political Authority in Samoa.
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The Most Offending Soul Alive: Tom Harrisson and his remarkable life
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1961. Social Stratification in Polynesia. by Marshall D. Sahlins,
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1588:"Derek Freeman, Who Challenged Margaret Mead on Samoa, Dies at 84"
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Library of Congress, "Afterward: Derek Freeman and Margaret Mead."
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1973. Darwinian Psychological Anthropology: A Biosocial Approach
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1957 The family system of the Iban of Borneo. In Jack Goody (ed.)
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credentials) had been subject to verbal abuse and humiliation by
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334:. He also made archaeological field studies around the island of
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1991. On Franz Boas and the Samoan researches of Margaret Mead.
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on Samoan social structure, this brought him into contact with
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as an undergraduate and studied psychology and philosophy with
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Not Even Wrong: Margaret Mead, Derek Freeman, and the Samoans.
408:, where he completed his doctoral thesis on the Iban in 1953.
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1968. Thunder, Blood, and the Nicknaming of God's Creatures.
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367:. This experience inspired him to return to do fieldwork in
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1305:. Honolulu: University of Hawai'i Press. pp. 332β335.
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1029:(an internet-only magazine), London School of Economics,
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1969. The Sea Dayaks of Borneo before White Rajah Rule.
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1960 The Iban of Western Borneo. In G.P. Murdock (ed.)
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No. 41. London: Athlone Press (first published in 1955)
1789:"Margaret Mead: Human Nature and the Power of Culture"
1785:, September 2002, Vol. 104, No. 3, pp. 1013β1015.
1507:"Misguided Views from Defenders of the Clever Country"
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1987. Comment on Holmes's "Quest for the real Samoa".
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Academic staff of the Australian National University
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228:, sexual violence and suicide. He later published
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123:(15 August 1916 β 6 July 2001) was a New Zealand
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1497:Library of Congress, "Mead Responds to Freeman."
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885:Australian and New Zealand Journal of Psychiatry
880:. Australian National University Press, Canberra
688:published the following response from Professor
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483:, where Freeman destroyed an Iban carved statue.
385:London School of Economics and Political Science
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1025:1996. Derek Freeman: Reflections of a heretic.
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459:and identified strongly with American, Boasian
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922:Some reflections on the nature of Iban society
903:. Vol. 15, No. 3 (Sep. 1974), pp. 211β237
443:in Canberra, where he stayed until his death.
437:Research School of Pacific (and Asian) Studies
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298:. Beaglehole encouraged Freeman's interest in
179:. He did two and a half years of fieldwork in
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1401:The Samoa Reader: Anthropologists take stock
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815:, pp. 65β87. Chicago: Quadrangle Books.
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1925:New Zealand book and manuscript collectors
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1365:. University of Wisconsin Press. pp.
806:The developmental cycle in domestic groups
1900:Academic staff of the University of Otago
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1282:
1100:
626:Freeman vs. Mead: A self described heresy
357:Royal New Zealand Naval Volunteer Reserve
1915:Victoria University of Wellington alumni
1711:"Charles Stitz adds to our book history"
1534:
1097:", ABC Science Show radio, 14 July 2001.
824:, Vol. 61, (Aug. 1961), pp. 146β148
791:
743:Family and Kin among the Iban of Sarawak
547:
474:
317:
969:1986. Rejoinder to Patience and Smith.
883:1971. Aggression: instinct or symptom?
766:. Cambridge: Harvard University Press.
151:Freeman initially became interested in
1857:
962:1985. Response to Reyman and Hammond.
833:Vol. 91, No. 2, 1961. pp. 192β220
416:which was remarkable in being neither
1168:
1166:
827:1961. On the Concept of the Kindred.
757:LSE Monographs in Social Anthropology
363:, Freeman came into contact with the
1935:New Zealand expatriates in Australia
1531:Freeman 1983, Preface, pages xiv-xv.
917:. Oxford University Press, New York.
694:American Anthropological Association
294:, who in turn had been a student of
230:The Fateful Hoaxing of Margaret Mead
1875:Alumni of King's College, Cambridge
990:1989. Faβapuaβa and Margaret Mead.
876:1970. Human nature and culture. In
845:1965. Samoa: A Matter of Emphasis.
735:
471:Conversion and breakdown in Kuching
23:. For the British dog breeder, see
19:For the Australian politician, see
13:
1940:New Zealand expatriates in England
1799:
1754:Australian Journal of Anthropology
1163:
813:Social structure in Southeast Asia
447:Kinship studies and changing heart
139:society, as described in her 1928
14:
1961:
1827:
1812:. University of Wisconsin Press.
1636:. University of Wisconsin Press.
1142:Freeman 1983, Preface, page xiii.
1048:2001. Paradigms in collision, in
1043:Journal of the Polynesian Society
985:Journal of the Polynesian Society
730:
250:written by Australian playwright
1920:New Zealand expatriates in Samoa
1847:. A 1988 documentary about the
1766:Journal of Youth and Adolescence
1488:Freeman 1983, Preface, page xvi.
896:Vol. 14, No. 4, pp. 373β387
574:
282:In 1934 he entered Wellington's
277:
42:
1703:
1685:"The Trashing of Margaret Mead"
1677:
1650:
1625:
1607:
1567:
1558:
1525:
1500:
1491:
1430:
1407:
1392:
1373:
1332:
1309:
1052:. Canberra, Australia: Pandanus
1945:Australian National University
1724:
1232:
1201:
1175:The Journal of Pacific History
1136:
1080:
997:1989. Holmes, Mead and Samoa.
441:Australian National University
427:He subsequently taught at the
1:
1073:
596:The beginnings of controversy
1930:20th-century anthropologists
1287:. Lulu.com. pp. 350β52.
1132:. SUNY Press. pp. 3β27.
871:The Journal of Asian Studies
638:High Court of American Samoa
567:for two years. He contacted
544:Freeman and Mead in Canberra
7:
1905:People from Wellington City
1890:New Zealand anthropologists
1806:Hempenstall, Peter (2017).
1586:John Shaw (5 August 2001).
1187:10.1080/0022334042000250760
1056:
412:He also described the Iban
375:Doctoral research in Borneo
313:
284:Victoria University College
25:Derek Freeman (dog breeder)
10:
1966:
1773:"Derek Freeman: 1916-2001"
1006:Visual Anthropology Review
780:. Boulder: Westview Press.
755:1970. Report on the Iban.
745:. University of Cambridge.
629:
479:The Old Sarawak Museum in
177:London School of Economics
21:Derek Freeman (politician)
18:
16:New Zealand anthropologist
1910:Historians of the Pacific
1880:New Zealand ethnographers
1715:The Sydney Morning Herald
1343:. SUNY Press. p. 13.
1243:. SUNY Press. p. 12.
288:Siegfried Frederick Nadel
161:New Zealand Naval Reserve
110:
100:
78:
53:
41:
34:
1849:Mead-Freeman controversy
1615:"Margaret Mead's Critic"
1301:Heimann, Judith (1997).
1228:. SUNY Press. p. 8.
1159:. SUNY Press. p. 4.
862:Psychoanalytic Quarterly
725:congestive heart failure
718:
632:Mead-Freeman controversy
431:in New Zealand, and the
260:Mead-Freeman controversy
1840:Margaret Mead and Samoa
1782:American Anthropologist
1671:10.1126/science.1189202
1632:Shankman, Paul (2009).
1512:12 October 2006 at the
1463:Shankman, Paul (2009).
1437:Shankman, Paul (2009).
1414:Shankman, Paul (2009).
1357:Shankman, Paul (2009).
1316:Shankman, Paul (2009).
1207:Freeman, Monica. 2009.
1093:16 January 2006 at the
999:American Anthropologist
992:American Anthropologist
978:American Anthropologist
971:American Anthropologist
964:American Anthropologist
957:American Anthropologist
943:American Anthropologist
878:Man and the New Biology
847:American Anthropologist
839:American Anthropologist
406:University of Cambridge
265:
242:evolutionary psychology
1895:Social anthropologists
799:Sarawak Museum Journal
676:Freeman's obituary in
666:
556:
484:
323:
254:, which opened in the
145:Coming of Age in Samoa
1261:Caton, Hiram (2006).
936:Canberra Anthropology
929:Canberra Anthropology
915:Sociobiology Examined
792:Articles and chapters
661:
551:
478:
461:cultural anthropology
321:
159:. After entering the
1063:Archaeology in Samoa
1013:Current Anthropology
901:Current Anthropology
893:Current Anthropology
797:1957. Iban pottery.
606:Aztec calendar stone
342:and earth mounds in
226:juvenile delinquency
1795:, 15 February 2006.
1793:Library of Congress
1573:Orans, Martin 1996
1555:Shankman, page 539.
1403:. pp. 315β322.
1267:AnthroGlobe Journal
692:, president of the
651:The publication of
538:evolutionary theory
504:During the stay in
457:social anthropology
433:University of Samoa
429:University of Otago
197:evolutionary theory
1763:by Paul Shankman,
1619:The New York Times
1593:The New York Times
1020:Academic Questions
686:The New York Times
678:The New York Times
644:The New York Times
557:
485:
324:
308:Jiddu Krishnamurti
256:Sydney Opera House
121:John Derek Freeman
36:John Derek Freeman
1819:978-0-299-31450-7
1751:by Grant McCall,
1691:. 13 October 2010
1643:978-0-299-23454-6
1621:. 12 August 2001.
1177:. Vol. 39, No.2.
1113:Tuzin, page 1013.
948:1984. Response .
887:. Jun;5(2):66-77.
561:persona non grata
389:Oxford University
292:Ernest Beaglehole
118:
117:
1957:
1841:
1823:
1718:
1707:
1701:
1700:
1698:
1696:
1681:
1675:
1674:
1654:
1648:
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1611:
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1600:
1583:
1577:
1571:
1565:
1562:
1556:
1553:
1544:
1541:
1532:
1529:
1523:
1519:The Courier-Mail
1516:by Ron Brunton,
1504:
1498:
1495:
1489:
1486:
1477:
1476:
1470:
1460:
1451:
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1199:
1198:
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1143:
1140:
1134:
1133:
1125:
1114:
1111:
1098:
1084:
1027:The Evolutionist
849:, 67: 1534β1537.
736:Books and theses
723:Freeman died of
258:. The so-called
252:David Williamson
85:
63:
61:
46:
32:
31:
1965:
1964:
1960:
1959:
1958:
1956:
1955:
1954:
1855:
1854:
1839:
1830:
1820:
1802:
1800:Further reading
1727:
1722:
1721:
1717:, 26 June 2014.
1708:
1704:
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1655:
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1563:
1559:
1554:
1547:
1543:McCall, page 1.
1542:
1535:
1530:
1526:
1522:, 21 July 2001.
1514:Wayback Machine
1505:
1501:
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1393:
1378:
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1310:
1299:
1292:
1285:Humping My Drum
1281:
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1237:
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1206:
1202:
1171:
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1101:
1095:Wayback Machine
1085:
1081:
1076:
1059:
1050:Dilthey's dream
1045:, 110(3):301-11
1015:32(3): 322β330.
1001:91(3): 758β762.
987:96(3): 392β395.
980:89(4): 930β935.
966:87(2): 394β395.
959:87(4): 910β917.
950:Pacific Studies
794:
738:
733:
721:
690:Louise Lamphere
634:
628:
610:human sacrifice
598:
577:
546:
473:
449:
377:
340:Falemauga Caves
328:Samoan language
316:
280:
268:
114:Monica Maitland
96:
87:
83:
74:
65:
59:
57:
49:
37:
28:
17:
12:
11:
5:
1963:
1953:
1952:
1947:
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1937:
1932:
1927:
1922:
1917:
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1897:
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1829:
1828:External links
1826:
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1798:
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1770:
1758:
1742:
1726:
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1720:
1719:
1709:Colin Steele,
1702:
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1665:(5982): 1108.
1649:
1642:
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1290:
1283:Barnes, J. A.
1272:
1246:
1231:
1213:
1200:
1181:(2): 241β250.
1162:
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1115:
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1078:
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1070:
1068:Heretic (play)
1065:
1058:
1055:
1054:
1053:
1046:
1039:
1032:
1023:
1022:Summer: 23β33.
1016:
1009:
1008:7(1): 103β128.
1002:
995:
988:
981:
974:
973:88(1): 162-167
967:
960:
953:
952:7(2): 140β196.
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731:Selected works
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702:Freeman debate
627:
624:
597:
594:
586:American Samoa
576:
573:
565:psychoanalysis
545:
542:
494:Sarawak Museum
472:
469:
448:
445:
414:kinship system
402:King's College
376:
373:
338:including the
315:
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279:
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267:
264:
201:psychoanalysis
125:anthropologist
116:
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105:Anthropologist
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86:(aged 84)
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1757:, April 2001.
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1739:0-14-022555-2
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1457:
1448:
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1442:
1433:
1425:
1420:
1419:
1410:
1402:
1395:
1388:(4): 359β384.
1387:
1383:
1376:
1368:
1363:
1362:
1353:
1351:
1342:
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968:
965:
961:
958:
954:
951:
947:
944:
940:
937:
933:
931:4(1): 82β100.
930:
926:
923:
919:
916:
912:
909:
905:
902:
898:
895:
894:
889:
886:
882:
879:
875:
873:
872:
867:
864:
863:
858:
855:
851:
848:
844:
842:, 66: 553β568
841:
840:
835:
832:
831:
826:
823:
822:
817:
814:
810:
807:
803:
800:
796:
795:
787:
786:0-8133-3693-7
783:
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772:0-14-022555-2
769:
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583:
575:Back to Samoa
572:
570:
569:Margaret Mead
566:
562:
554:
553:Margaret Mead
550:
541:
539:
535:
531:
527:
523:
519:
514:
511:
507:
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499:
495:
491:
490:Tom Harrisson
482:
477:
468:
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465:Victor Turner
462:
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434:
430:
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386:
382:
381:Raymond Firth
372:
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358:
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345:
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337:
333:
332:Logona-i-Taga
329:
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297:
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278:Early studies
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217:
216:Margaret Mead
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198:
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193:Tom Harrisson
190:
186:
183:studying the
182:
178:
174:
173:Raymond Firth
170:
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142:
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133:Margaret Mead
130:
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81:
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56:
52:
48:Derek Freeman
45:
40:
33:
30:
26:
22:
1808:
1780:
1777:Donald Tuzin
1764:
1752:
1749:book review"
1746:
1730:
1705:
1693:. Retrieved
1689:Savage Minds
1688:
1679:
1662:
1658:
1652:
1633:
1627:
1618:
1609:
1597:. Retrieved
1591:
1581:
1574:
1569:
1560:
1527:
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1502:
1493:
1466:
1440:
1432:
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1340:
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1026:
1019:
1012:
1005:
998:
991:
984:
977:
970:
963:
956:
949:
945:, 86: 400β40
942:
935:
928:
921:
914:
907:
900:
891:
884:
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869:
865:, 37:353-399
860:
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837:
828:
819:
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777:
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749:
742:
722:
713:
701:
685:
684:Soon after,
683:
677:
675:
671:
667:
662:
658:
652:
650:
642:
635:
603:
599:
590:dengue fever
578:
558:
530:neuroscience
515:
503:
486:
450:
426:
410:
393:Meyer Fortes
378:
349:Otago Museum
331:
325:
304:
296:Edward Sapir
281:
272:Presbyterian
269:
245:
238:sociobiology
234:
229:
220:
213:
169:Meyer Fortes
165:World War II
150:
143:
120:
119:
84:(2001-07-06)
29:
1870:2001 deaths
1865:1916 births
1725:Cited works
1599:15 December
1471:. pp.
1445:. pp.
1422:. pp.
1324:. pp.
994:91:1017β22.
526:primatology
422:matrilineal
418:patrilineal
365:Iban people
185:Iban people
141:ethnography
135:'s work on
82:6 July 2001
72:New Zealand
1859:Categories
1074:References
630:See also:
534:psychology
518:abreaction
205:aggression
127:known for
101:Occupation
68:Wellington
60:1916-08-15
1038:5: 66β73.
619:Colosseum
94:Australia
1695:4 August
1510:Archived
1382:Identity
1195:25169695
1091:Archived
1057:See also
522:ethology
453:cognatic
314:In Samoa
90:Canberra
1845:YouTube
1659:Science
1088:Tribute
1036:Skeptic
510:Karachi
506:Kuching
481:Kuching
439:at the
404:at the
397:Sarawak
383:at the
369:Sarawak
353:Dunedin
344:Vailele
247:Heretic
189:kinship
153:Boasian
1816:
1737:
1640:
1193:
784:
776:1998.
770:
762:1983.
748:1955
614:Aztecs
498:Kajang
361:Borneo
209:choice
181:Borneo
137:Samoan
111:Spouse
1191:JSTOR
920:1981
741:1953
719:Death
336:Upolu
157:Samoa
1814:ISBN
1735:ISBN
1697:2017
1638:ISBN
1601:2008
1449:β66.
1426:β64.
782:ISBN
768:ISBN
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