Kilka dni temu na łamach Times of Israel ukazał się artykuł, do którego podaję link, a który zaczyna się następującym wstępem:
"How a 19th century progressive Jewish scientist’s ideas beat out racist eugenics
National Jewish Book Award-winner Charles King’s ‘Gods of the Upper Air’ tells how a cohort of women scholars helped Franz Boaz give birth to the field of anthropology."
("Jak idee 19 - wiecznego, postępowego, żydowskiego naukowca zwalczyły rasistowską eugenikę. Książka pt. "Gods of the Upper Air" autorstwa Charlsa Kinga - nagrodzonego nagrodą National Jewish Book Award, opowiada o tym, jak zastęp naukowczyń pomógł Franzowi Boasowi w narodzinach nauki antropologii" - Arminius).
W podlinkownaym tekście nie ma słowa na temat sensu stricto pseudonaukowego (oraz motywowanego ideologicznie) charakteru dokonań Franza Boasa oraz Margaret Mead - czołowej reprezentantki "szkoły" mistrza.Problem był już poruszany na łamach "Racjonalisty" w wątku pt. "Łysenkizm szkoły boasowskiej" (www.racjonalista.pl/forum.php/s,679298) - jednakże w związku z tym, iż strona żydowska - jak widać z przytoczonego wyżej materiału - nadal idzie w zaparte i nie chce uznać oczywistych, nie podlegających wątpliwości faktów - warto raz jeszcze go przypomnieć, dorzucając trochę nowego materiału.

www.timeso(*)deas-beat-out-racist-eugenics/

"But in the 1960s, Mead began hearing of a then-obscure New Zealand anthropologist named Derek Freeman, who had begun working in Samoa 1940 when he was also 23, and now taught at the Australian National University in Canberra. She had heard rumors that Freeman contested several of her claims in Coming of Age in Samoa and so, during a trip to Australia in 1964, she visited Freeman in his office to ask about the nature of his objections. During that encounter, Freeman informed her that he was preparing a public refutation of her work. When Mead asked to see Freeman’s thesis on Samoan social structure, he was left momentarily speechless. “I’ve never stuttered in my life,” he later recalled in embarrassment. “You’re trembling like jelly,” Mead told him. But what he presented that day shook her, and by the time the two-hour meeting was over, it was Mead who was left “agitated” and “shaken.”2
In 1977, 13 years after their first meeting, Freeman sent Mead a chapter of his forthcoming book refuting her work. At the time, Mead’s secretary replied that she was too sick to read it, and she died of cancer shortly after. In 1983, having postponed publication of his thesis as a mark of respect, Freeman finally published Margaret Mead and Samoa: The Making and Unmaking of an Anthropological Myth, in which he contested almost every one of Mead’s romantic depictions of Samoan society. One of Freeman’s core claims was that sex before marriage is actually forbidden in Samoan culture, and he described a puritan ceremony that painted the Samoans as obsessed with virginity"

"Unlike the American anthropologists who preached Mead’s findings, Samoans themselves tended to look upon Mead’s work negatively. Some of the Samoan elders burned copies of Coming of Age in Samoa when they realized what Mead had written, and for some time libraries in Samoa didn’t stock the book. Samoan anthropologist Unasa L. F. Va’a called it “one of the worst books of the twentieth century.”

quillette.(*)rs-ruined-mother-anthropology/