This is an engaging autobiographical account of a young American woman's life in her Samoan husband's native home. Fay Calkins, a descendant of Puritan settlers, met Vai Ala'ilima, a descendant of Samoan chiefs, while working on her doctoral dissertation in the Library of Congress. After an unconventional courtship and a typical American wedding, they set out for Western Samoa, where Fay was to find a way of life totally new and charming, if at times frustrating and confusing. Soon after her arrival in the islands, the bride of a few months found herself with a family of seven boys in a wide range of ages, sent by relatives to live with the new couple. She was stymied by the economics of trying to support numerous guests, relatives, and a growing family, and still contribute to the lavish feasts that were given on any pretext--feasts, where the guests brought baskets in which to take home as much of the largesse as they could carry. Fay tried to introduce American institutions: a credit union, a co-op, a work schedule, and hourly wages on the banana plantation begun by her and her husband. In each instance, she quickly learned that Samoans were unwilling or unable to grasp her Western ideas of input equaling output, of personal property, or of payment received for work done. Despite these frustrations and disappointments, however, life among the people of her Samoan chief was for Fay happy and productive.

This is an engaging autobiographical account of a young American woman's life in her Samoan husband's native home. Fay Calkins, a descendant of Puritan settlers, met Vai Ala'ilima, a descendant of Samoan chiefs, while working on her doctoral dissertation in the Library of Congress. After an unconventional courtship and a typical American wedding, they set out for Western Samoa, where Fay was to find a way of life totally new and charming, if at times frustrating and confusing. Soon after her arrival in the islands, the bride of a few months found herself with a family of seven boys in a wide range of ages, sent by relatives to live with the new couple. She was stymied by the economics of trying to support numerous guests, relatives, and a growing family, and still contribute to the lavish feasts that were given on any pretext--feasts, where the guests brought baskets in which to take home as much of the largesse as they could carry. Fay tried to introduce American institutions: a credit union, a co-op, a work schedule, and hourly wages on the banana plantation begun by her and her husband. In each instance, she quickly learned that Samoans were unwilling or unable to grasp her Western ideas of input equaling output, of personal property, or of payment received for work done. Despite these frustrations and disappointments, however, life among the people of her Samoan chief was for Fay happy and productive.

Reprint of the original, first published in 1874.

This is the book, and a must read, of the century. It's anthropological history in the re-making. The American Anthropological best seller, the Chief Malopa'upo Isaia, a descendant of the Tuimanu'a (king of Manu'a), the very people in Margaret Mead's book, has now raised some very serious traditional and legal issues, in relation to Margaret Mead's book, Columbia University's role, and the American Anthropological Association's 'professional' role. In his book, "Coming of age in American Anthropology", the Chief is now ordering the removal, withdrawal, and the disassociation, of every material by Margaret Mead on his cultural intellectual property. He has also outlined several legal issues which will have serious ramifications globally, on any academic who undertakes any cultural fieldwork, on someone else's cultural intellectual property. The Coming of age in American Anthropology, may well opens the floodgate to civil lawsuits from the two Samoan Governments for billions of dollars in damages to the business community, the Tourism Industry of Samoa, and from the descendants of the King of Manu'a. It is definitely the case of the century, and a must read for all students of anthropology, psychology, sociology, and law. Chief Malopa'upo Isaia is a name to watch for, as his work will without a doubt change the face of American Anthropology forever.

"Never doubt that a small group of thoughtful, committed citizens can change the world."--Margaret Mead This quotation--found on posters and bumper stickers, and adopted as the motto for hundreds of organizations worldwide--speaks to the global influence and legacy of the American anthropologist Margaret Mead (1901-78). In this insightful and revealing book, Nancy Lutkehaus explains how and why Mead became the best-known anthropologist and female public intellectual in twentieth-century America. Using photographs, films, television appearances, and materials from newspapers, magazines, and scholarly journals, Lutkehaus explores the ways in which Mead became an American cultural heroine. Identifying four key images associated with her--the New Woman, the Anthropologist/Adventurer, the Scientist, and the Public Intellectual--Lutkehaus examines the various meanings that different segments of American society assigned to Mead throughout her lengthy career as a public figure. The author shows that Mead came to represent a new set of values and ideas--about women, non-Western peoples, culture, and America's role in the twentieth century--that have significantly transformed society and become generally accepted today. Lutkehaus also considers why there has been no other anthropologist since Mead to become as famous. Margaret Mead is an engaging look at how one woman's life and accomplishments resonated with the issues that shaped American society and changed her into a celebrity and cultural icon.

An ethnographic exploration of the rise of new forms of leadership at community and national levels with islanders are synthesising traditional and Western models.

Despite the recognized importance of cultural diversity in understanding the modern world, the emerging science of cognitive psychology has relied far more on experimental psychology, neurobiology, and computer science than on cultural anthropology for its models of how we think. In this exciting new book, anthropologist Bradd Shore has created the first study linking multi-culturalism to cognitive psychology, exploring the complex relationship between culture in public institutions and in mental representations. In so doing, he answers in a completely new way the age old question of whether humans are basically the same psychologically, independent of cultures, or basically diverse because of cultural differences. The first half of the book emphasizes cultural models, from Australian Aboriginal rituals and Samoan comedy skits, to more familiar terrain, including a study of baseball as a cultural model for Americans. Along the way, the author sheds new and novel light on many familiar institutions, from educational curricula and shopping malls to modular furniture and cyberpunk fiction. These observations are then linked to theoretical developments in linguistics, semiotics, and neuroscience, creating a bold new approach to understanding the role of culture in everyday meaning making. The author argues that culture must be considered an intrinsic component of the human mind to a degree that most psychologists and even many anthropologists have not recognized. This new position of cultural models will make absorbing reading for psychologists, anthropologists, linguists, and philosophers, and to anyone interested in the issues of cultural diversity, multiculturalism, or cognitive science in general.

Collects forty-three historical or traditional stories from the Pacific Islands, including creation myths and stories of gods, heroes, and ordinary people. --amazon.com.