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This paper examines the social context in which gang violence occurs in a Mexican American community. We argue that gang violence arises in situations where one party impugns the honor of his adversary. This sort of conduct violates the norms of interpersonal etiquette and constitutes, in Goffman's terminology, a violation of "personal space." Gang members fluctuate uneasily between conventional and honor bound responses to these kinds of insults. The paper outlines a theory of normative ambiguity that deals with this movement between two antithetical codes for conduct. [ABSTRACT FROM AUTHOR]

The article comments on the paper of professor Max Gluckman titled "Ethnographic Data in British Social Anthropology" on what is happening in the U.S. with reference to the problem of social anthropology published in this issue of the journal "Sociological Review." In certain respects the situation in the U.S. with regard to the development of social anthropology is a sort of mirror image of that in Great Britain. Whereas modern British social anthropology started with anthropologists A.R. Radcliffe-Brown and Bronislaw Malinowski in the early 1920s,with a major emphasis on structural and functional theory, the American development under anthropologist Franz Boaz was in terms of culture and with a strong historical interest. Only since the First World War has there been any considerable shift in the U.S. in the directions of social anthropology. In the U.S. a somewhat different revolution in the collection of ethnographic data was brought about much earlier by Franz Boas, who also worked through the native language and whose documentation of Kwakiutl is at least as detailed as Malinowski's on the Trobriands, though differently distributed.

The article presents information on several research papers about immigration in specific geographic areas that appeared in various publications. The paper "Ethnology and the Peace of South Asia," by W. Connor studies the relevance of ethnology for international politics. The article "A Multivariate Analysis of the Internal Migratory Characteristics of the Towns of Hungary," by P. Compton deals with a statistical explanation using regression analysis of migration characteristics. The article "The Distribution and Concentration of Immigrants in London," by J. Doherty analyses the immigrant groups in London, England.

This article presents information related to various sociological affairs. The journal "American Sociological Review," plans to publish a special issue on Small Groups Research, as the October, 1954 issue. Fred L. Strodtbeck has consented to act as editor for this number. Papers are solicited from all who are engaged in current research in this field. They may be sent to the Editorial Offices, 116-A Smith Hall, University of Washington, Seattle, Washington. William O. Brown, formerly Chief of the Division of African Affairs in the U.S. Department, has been apointed Professor of Sociology in charge of the new African Studies Program. Prior to assuming his active duties in September, Brown spent several months in Europe and Africa surveying the resources for African studies. David R. Mace, Professor of Human Relations, has been invited by the Director of Social Affairs of the South African Government to visit the Union of South Africa in the spring of 1954. The main purpose of his visit will be to help build up the marriage guidance services throughout the Union.

Sociology at Barnard college, in the early 1920's, was a very insignificant appendage to the Economics Department, and William F. Ogburn served as chairman of the joint curriculum. The author took both economics and sociology with Ogburn, and was greatly influenced by his emphasis on the relationships between economic and social phenomena, his tendency to view the economic as independent and social phenomena as dependent variables, and his insistence on objectivity, verification, and measurement. The author's research orientation came from several disciplines, and his first two research papers, prepared under Ogburn's direction and published in collaboration with him in 1922, were interdisciplinary in the sense that the one, dealing with the incidence of simultaneous inventions, involved explorations into the history of science and into cultural anthropology. And the other combined the data and procedures of economics, sociology, and statistics to measure the relationships between business cycles and cycles in demographic phenomena and in indices of social disorganization.

Researcher Robert H. Lowis has recently called our attention again to the problem of messianic movements among the American aborigines. Among the North American Indians, one of the fundamental myths was the belief that a culture hero would one day appear and lead them to a terrestrial paradise. Under certain conditions, which this paper will describe and analyze, these myths have become the ideological basis for messianic movements. In the messianic movement, the ushering in of the "golden age" by the messiah is announced for the immediate future. Twenty such movements had been recorded in the United States alone prior to the year I890. The messianic doctrine is essentially a statement of hope. Through the intervention of the Great Spirit emissary, the earth will shortly be transformed into a paradise, enjoyed by both the living and the resurrected dead. In anticipation of the happy return to the golden age, believers must immediately return to the aboriginal mode of life. Traits and customs which are symbolic of foreign influence must be put aside. All members of the community, men, women and children must participate. Besides reverting to the early folkways, believers must adopt special ritual practices until the millennium arrives. Thus, in the American Ghost Dance movements ceremonial bathing and an elaborate dance were the chief ritual innovations. The doctrine always envisages a restoration of earthly values. These values will be enjoyed, however, in a transcendental setting, for in the age which is foretold there will be no sickness or death, there will be only eternal happiness. The messianic doctrine is peaceful. The exclusion of whites from the golden age is not so much a reflection of hostility toward them as a symbolization of the fulfillment of the former way of life.

Several quantitative studies comparing Indian cultures and testing the reliability of informants have been published in recent years by sociologist A.L. Kroeber and his students at the University of California. This article describes a possible extension of the quantitative approach to the comparison and analysis of cultures. As a sociologist, the writer is interested in living cultures rather than in cultures almost extinct. This opens up possibilities that did not exist in the California studies. It may be said that to sociologists, who spend their time investigating their own exceedingly complex culture, the study of abstracted aspects of a culture for the purpose of testing this or that particular hypothesis undoubtedly seems a much more thoroughgoing and promising type of approach than such broadly generalized cultural comparisons as that outlined above. On the other hand, the method of total comparison is the one commonly employed by ethnologists who are concerned with relatively homogeneous cultures, and the suggestions made in this paper are perhaps most obviously applicable to the quantitative study of primitive living cultures.

Professor William I. Thomas, formerly of the University of Chicago, Illinois, is regarded by many as the most original and erudite of American psychological sociologists. Certainly no one excels him for mastery of the subject or for a firm command of the auxiliary sciences essential to the successful exploitation of the field of psychological sociology. It is generally conceded that no other American sociologist approaches him with respect to knowledge of the facts and literature of ethnography and primitive culture. Unfortunately, Thomas has confined his systematic exposition of psychological sociology to his university lectures, which have not yet been published. His written contributions to this subject are, then, few and relatively fragmentary. In a notable paper read before the Congress of Arts and Sciences at St. Louis, Missouri, in 1904, he presented his views on the province of social psychology, indicating its importance to the social scientist. He held that social psychology is "an extension of individual psychology to the phenomena of collective life," and suggested some of the chief problems with which it should concern itself.

The article presents proceedings of meetings of the Sociological Society as of July 1913. On April 22, A. Ernest Crawley will read the paper on "The Unconscious Reason in Social Evolution." On May 7 at an additional afternoon meeting, Harold Mann, Principal of the Government Agricultural College, Poona, India, will read a paper on "The Untouchables of an Indian City." On May 20, W.H.R. Rivers will read a paper on "Survivals in Sociology."

The author comments on a paper by University of Southern California professor Emory S. Bogardus and on his Ethnic Distance Scale. Bogardus is said to be a pioneer in creating a measuring device in the social sciences. The original social distance scale has been revised three times. The author describes some of the basic ideas behind Ethnic Distance Scale and shows why they are such valuable principles in scale construction.

The article presents a general study of the relation between caste and occupation according to the normative texts of ancient India. The sources on which this study is based are not new. All Sanskrit texts that will be quoted in this paper are available in English translations which have been read--and relied on--by several generations of scholars. Yet, to understand fully the Sanskrit sources, existing translations not only often prove inadequate; they are in many cases misleading. Several texts describe the way in which the creator of the universe assigned different occupations to the members of the four castes. The Manusmrti alone exhibits two similar passages on this subject: one in the first chapter, on creation, and one in the tenth chapter, on caste. It is a well known fact that the assignment of different sets of activities to the four castes at the same time implies a rank ordering. Manu refers to an idea which is as old as the Rgveda, when he introduces the sequence 1.88-91 as follows: 'The very resplendent one, to protect the entire creation, assigned activities separately to his mouth, arms, thighs, and feet.'

This paper tries to utilize the cross-cultural material presented by G. P. Murdock in the Ethnographic Atlas to analyse the concomitants of differences in the system of inheritance, particularly with respect to the contrast between Africa and Eurasia. In the major Eurasian societies property tends to be distributed directly, from parents to children of both sexes (i.e. by diverging devolution); in Africa property largely devolves between persons of the same sex, laterally as well as lineally. An attempt is made to show the distribution of diverging devolution and its association with the payment of dowry, with monogamy, with in-marriage of various sorts, and with kin terms that differentiate the nuclear family from more distant kin. The tight control of property represented by diverging devolution is in turn seen as .deriving from the intensive exploitation of resources which is also linked to the growth of complex political institutions. These associations are tested and held to be established. [ABSTRACT FROM AUTHOR]

The article focuses on survey related to race relations in English society. Recent research in North America has brought more clearly to light certain facets of urban and contemporary social life, more particularly in the shape of the urban community, which have been ascribed and limited hitherto to the much smaller and less complicated social configuration, such as the village, or even the so-called primitive folk society. The colored community of Cardiff, of whose anthropology this paper offers a preliminary description, certainly brings to the quarter of the town which it inhabits something of that distinctive quality found in different areas of the modern city. But the interest the anthropologist has in this community lies not only in its uniqueness in terms of racial hybridity, and its manifold diversity of language, religion, and even of culture, but in the curious reflection it throws on normal English society, and on the wider cultural values which appertain to the latter. The account of these anthropological investigations in the dockland of Cardiff during August and September 1941 has been styled a "community-survey."

The article discusses changes in use of ethnographic field data in social anthropological analyses in Great Britain. The author regards anthropologist Bronislaw Malinowski as the father of modern British anthropology even if it was anthropologist A.R. Radcliffe-Brown that supplied the more fruitful theoretical approach in the subject. Theory is but one side of a science, the other equally important side is the type of data, which are subjected to theoretical analysis. Here Malinowski produced a revolutionary change in the subject, though scholars in other countries were working on the same lines as he. Malinowski's long residence in the Trobriands and the fact that he worked through the Trobriands language enabled him to make observations on social life which were quite different in quality from the observations made by the casual travelers who had passed through colonial countries. The change in the nature of his data had a profound effect on his own thinking, and hence on the subject. This can be illustrated briefly by comparing two of his books with a work that is still a classic of ethnography.

The article discusses anthropological approaches to the study of education. He suggested that the most promising approach would be the study of individually oriented networks coupled with lengthy fieldwork, microethnographic methodology, interviews and time sampling. In his conclusion, he explained that whatever methods are used in the future, it is important to correct certain biases which seem to characterize the field at present. In closing the author calls for more empirical discussion of methods and methodology in educational anthropolopy.

The article discusses the lack of data regarding Hispanic immigrants in the United States and presents information on sources to correct that. Up-to-date research information regarding Spanish ethnic group is a problem for social science study. Papers published by the American Ethnological Society has helped correct the lack, specially the 1968 "Proceedings" periodical that addresses Spanish speakers in the country. The drawbacks of carrying out ethnological studies without carefully taken and stratified samples are elucidated. Several examples of research regarding the subject are also presented.

The study focused on the voluntary associations of Anglo, Black, and Mexican Americans in Austin, Texas. A sample of 380 respondents provided the data. An information interview was used; trained interviewers coining from the same ethnic background as the respondent were employed. Ethnicity proved to be an important variable in predicting social participation, with Blacks having the highest and Mexican Americans having the lowest participation rate. Using multiple classification analysis, a number of structural variables were introduced as controls; and these variables, particularly education, were found to be responsible for the difference between Anglo and Mexican Americans. Blacks continued to have significantly higher rates of participation in voluntary associations after controlling on other variables. Both isolation and cultural inhibition theories can be found in previous literature to account for low participation rates among people having a subordinate status, and compensatory and ethnic community theories have been used to account for high rates of affiliation among these same groups. The findings from this study tend to cast doubt on isolation and cultural inhibition theories and to support compensatory and ethnic community theories. [ABSTRACT FROM AUTHOR]

Can minority group status exert an independent effect on fertility? The Irish situation suggests that it can when: the minority is relatively large, the minority's size is politically important, the minority is economically disadvantaged, and the cohesiveness of the minority is strong. Even when such conditions exist, as they apparently do in Northern Ireland, the impact of minority group status on fertility is a less important determinant of fertility than such factors as religion, rural/urban residence, or the selective impact of migration. The question is relevant not only to nations with relatively large minority groups; it also applies to countries in which minorities, while small in proporton nationally, are concentrated locally in certain states or cities. [ABSTRACT FROM AUTHOR]

The field of social anthropology or comparative sociology, as rests upon sociological conceptualizations and anthropological data. The problem is more than interdisciplinary: the sociologist's penchant for broad general theory is contrasted to the ethnologist's concern with detailed cultural data. The immediate need is for more modest theory on one hand, and more conceptualized comparative ethnography on the other. The purpose of the present article is to discuss this intermediate area with respect to one very crucial element, namely the analysis of values. This article attempts to show the two ways in which social anthropology should contribute to the development of general sociological theory. These are the establishment of (1) general social imperatives, and (2) requisite functional relationships between certain cultural forms in different departments of social life. To fulfill this broad purpose, empirically based examples are offered. This article introduces substantive theoretical analysis through the comparative examination of cultural systems.

The article studies the concern of individual personality in understanding the relation between culture and society. The study of the individual human being is receiving increasing attention from those whose primary concern is the understanding of society and culture. This study is intended to suggest something of the type and range of material which is at present available concerning personality in the simpler societies. Personality may be broadly regarded as the total configuration of behavior or activity of a human individual, including both overt and covert and both actual and anticipatory behavior. "Personality" receives little if any notice in the leading foreign serial publications, and the same is only slightly less true of the word "individual" and its cognates. Furthermore, only a few references have been made to various aspects of personality touched upon in standard ethnological monographs, whose authors were obviously not concerned with the individual. Such works have been listed at random in order to suggest the sort of "raw material" available to those who care to ransack these sources.

The article presents information about the First Universal Races Congress. A congress may be defined as a deliberative assembly, summoned for a single occasion, without executive power. Congresses of authorized plenipotentiaries are obviously quite distinct from those which meet merely to communicate discoveries, tabulate results, and formulate principles. Since locomotion became safe, cheap, and easy, assemblies of this sort have been held by a great variety of bodies, industrial, professional, scientific, political, and religious. The idea has been taken up almost with enthusiasm in the East. Though the racial division is one of great difficulty when any practicable application is desirable, it is not difficult to distinguish the great cross-divisions of mankind, which may be thus enumerated in order of indelibility. The first is that of the sexes. The second is that of colours of which rough classification is easy, scientific classification difficult. The third is that of nations, which is largely, though not entirely geographical.

The article presents information about the development of sociology and social anthropology in India. An attempt is made in this paper to trace the development of two closely-linked and overlapping social sciences, viz., sociology-and social anthropology, and in that process to try to explicate the relationship between their development and the cultural milieu in which it has occurred. That milieu has changed much and radically during the last six decades or so when both the disciplines developed to their present stage. With India's becoming free and embarking on a programme of planned development, others besides sociologists are thinking of using sociology to bring about rapid change. The coming into existence of the Indian Council of Social Science Research is itself a testimony to the intelligentsia's realization of the importance of the social sciences in changing the relation between men and their environment, and also between different classes and groups. To complete the story, it is the task of the social scientists to study how successful they have been in achieving the goals set for them. Sociology is a relatively young discipline.

This article presents a list of references leading to the establishment of the State of Israel. The age-long dream of Zion became a political movement with the calling of the First Zionist Congress in 1897. This record of the political activity of the Jewish people for their state is recorded in the "Protocols of the Zionist Congress," which covers the first congress held in Basel, Switzerland, in 1897, to the twenty-second held in Basel in 1946. On December 17, 1917, the victorious British Army entered Jerusalem and a new epoch began for the Holy Land. Arab-Jewish relations became strained and in 1921 the first disturbances broke out, and the country has the first government investigation. This is followed by the various White Papers, and the investigation by the various commissions. The very titles of the documents tell the story and struggle of the Jewish people to create their state. The Balfour Declaration was the promise to the Jewish people of the world to help them to establish their homeland. The first immigrants after the First World War, and even before the war ended, were the American and Canadian Jews who volunteered for the Jewish Legion, together with Palestinian and British Jews, to help win the war.

This article provides comments of the readers of the periodical "Sociological Bulletin," on an article on the caste system in India, published in the March 1974 issue of the periodical. The issue of identity which has been highlighted in the article, after citing the case of the Shrotriya Brahmin is of marginal significance. More important is the study of panjis, as stated in the last sentence of his paper. The role of the feudal lord in nineteenth and twentieth century A.D., needs attention for understanding the emergence and identification of castes/subcastes like Shrotriyas, Yogyas, Vanshas, Panjibadhas and Jayabars of Mithila. As a matter of fact Darbhanga Maharajas have played a decisive role in maintaining and regularising the internal working of the castes. The kingship itself created a category of people through the kins of kings, called babuan. Among the Brahmins upward and downward mobility within the castes are feasible. This is more glaring in the case of the Shrotriyas. The Shrotriya through degrading downward mobility can become a Yogya Brahmin or Panjibadha etc. The purpose for doing so was that marriages within forbidden degrees of relationship may not occur.

After reviewing some of the methodological difficulties which have faced investigation trying to investigate the rise of revitalization movements, the methodological advantages of studying the acceptance of the Ghost Dance (circa 1889) by North American Indians are delineated. These advantages are: (1) a relatively large number of tribes (N=3 7) were all exposed to what was more or less the same revitalization movement; (2) information on the degree to which each tribe accepted the movement is available from a source contemporary to the event and (3) information relating to some of the social characteristics of these tribes is available from Murdock's Ethnographic Atlas. The sample thus provides what is probably a unique opportunity for quantitatively testing several hypotheses relating to the acceptance of revitalization movements. After ascertaining that diffusion alone could not account for acceptance of the Ghost Dance, several other hypotheses, derived from different theoretical frameworks, were tested. Thus, using a "cultural deprivation" argument, it was predicted, and found, that those tribes recently deprived (because they were living in areas in which the buffalo had only recently been exterminated) were far more likely to accept the Ghost Dance than those not recently deprived. The assertion -implicit in Worsley `s analysis of Cargo Cults-that acceptance of a revitalization movement would vary inversely with degree of political centralization was not supported by the data. Finally, based upon a consideration of the social conditions promoting "integration" in Durkheim `s sense of that word, it was predicted, and found, that acceptance varied inversely with the presence of unilineal kin groups and with the presence of a system of inheritance. [ABSTRACT FROM AUTHOR]

The article discusses various papers published within the March-June issue of the "International," including "The Legend of Death Among the Bretons," by Anatole Le Braz, "The Partition of Austria-Hungary," by Emil Reich, "The Problem of Natural Religion," by Josiah Royce and "The Decline in Parliamentary Power," by H. W. Massingham.

Whilst engaged in research into Pentecostalism in the North of England, and later in London, one became convinced of the need for detailed ethnographic studies of particular Pentecostal sects and their organized events. Although normative values were held in common by many of the congregation, as evidenced by their familiarity with the hymns and choruses, verbal appreciation of the jokes and enjoyment of the sermons, there were elements of uncertainty as to how to behave. This uncertainty was matched with a total acceptance that one looked to the platform for instructions. This was especially noticeable in relation to clapping during choruses. The congregation would never clap enthusiastically unless the platform did so first, and even then there seemed to be no consensus on how hard and loud clapping should be. The community sense-of being with people of similar expectations and shared normative values--was taken for granted by the believers and it was not necessary to know of the biographical background of a person to be sure of his ideological commitment because Pentecostals have various 'recognition signals' whereby they know each other and thus can structure their interaction assured of their common ground.

The article talks about investigations of how individuals conceive of other nationalities. A questionnaire with various kinds of questions was sent in early 1959 to seventeen members of a Children's International Summer Village reunion camp to get some preliminary idea of how subjects with supposedly relevant differentiated international orientation would react to conventional type of data collection. It states that in several aspects, various kinds of data tend to confirm the conception of the reunion group.

This article discusses the contrast between formal and informal education among the Ibans of Sarawak, Malaysia. The two modes stand in sharp contradistinction to one another. At home the transitions from infancy to childhood and from childhood to adolescence are relatively continuous with the controlling devices of ridicule and shaming delicately interwoven with the attractions and satisfactions of group life. At home the emphasis is upon educating all children to accept shared values of Iban, while in school the emphasis is upon selecting children to different levels of achievement. In the longhouse the Iban child learns not to be different from his peers if he is to live in a society where people think of themselves as equals; in the classroom he learns that it is worthwhile to perform better than his mates if he is to enter the good life of the urban centers. This emphasis on allocation frustrates the primary objective of primary schools in Sarawak to educate all students with basic knowledge and skills so that they can participate effectively in modernizing a society.

The purpose of this study was to review some of the major studies of giftedness, as well as studies of the intelligence testing of ethnic groups, to ascertain if certain groups appear more frequently than others and, if so, which ones are reported and bow consistently they receive mention. [ABSTRACT FROM AUTHOR]

The article comments on the role of cultural pluralism in the society in the U.S. Any hope for cultural pluralism involves politics and economic power. The most immediate danger of cultural pluralism is its handy convenience in ignoring problematic conditions that confront socially disenfranchised groups and in failing to address pressing educational problems of ethnical minorities in schools. There is a danger that the Mexican American studies and particular courses could add to reinforce the already catalog of myths and stereotypes about Mexicans and Americans.

Adults of different racial or ethnic groups vary in size and proportional measures, and one may assume that these differences become apparent early in the human growth cycle. Hence it is important to ascertain when during the growth period such differences become readily recognizable, and how they are related to rates of growth, growth gradients and biologic maturation. [ABSTRACT FROM AUTHOR]

While the effects of social origin variables on the status attainment process of individuals are well recognized, the influence of career contingencies--events occurring subsequent to the determination of social origin status--are less well explored. Using the 1/100 Public Use Sample of the 1960 U.S. Census, we examine the effects of one career contingency-military service-with respect to current income for three ethnic groups, Mexican Americans, blacks, and Anglos in five Southwestern stales. Contrary to expectations based on Anglo-dominated statistics in which nonveterans report higher average income than veterans, among both blacks and Mexican Americans, veterans have higher average income than nonveterans. The concept of a "bridging environment" as applied to military service is used to interpret the minority patterns. [ABSTRACT FROM AUTHOR]

The article presents information about various American institutes and associations. The Committee on UNESCO year plan for the Social Science Division of UNESCO. A session at the annual meeting of the Association in Los Angeles will be devoted to proposals by sociologists regarding this UNESCO plan. The great success of UNESCO in the physical sciences with the geophysical year program and the recent contribution of the social sciences to such practical and important problems as social and economic development in the non-industrialized areas and intergroup relations have prompted leaders of UNESCO to request the contribution of sociologists in the development of along range plan. Anthropological Forum, a new annual journal focusing primarily on social and cultural anthropology-comparative sociology in the areas: Aboriginal Australia; European Australia; the Pacific, particularly New Guinea; and South East Asia; is being published by the University of Western Australia Press for the Department of Anthropology. Ronald M. Berndt serves as General Editor assisted by an International and Australian Advisory Panel of Editors.

The classical notion that innovations are most readily adopted by marginal men appears to be contradicted by published findings regarding the adoption of certain new drugs by physicians. It is suggested that innovations of different kinds find readiest adoption among individuals in different positions of the social structure. Notions drawn from the sociology of change, group dynamics, rural sociology, cultural anthropology, and decision analysis form the basis for a more specific set of hypotheses, which invoke "emancipation-conformity," "communication," and "assurance" as mechanisms that intervene between social position and the acceptance of an innovation. Predictions derived from the hypotheses are tested by an examination of several forms of innovation-accepting behavior on the part of the physicians originally described. While the test roves far from adequate, it permits the conclusion that the hypothetical scheme, at least in broad outline, is a fruitful starting point for further research. [ABSTRACT FROM AUTHOR]

The study of race relations and of national and religious minorities has largely focused upon dominant group prejudice against minorities. This interest is illustrated by the development and application of race prejudice, ethnocentrism and social distance questionnaires, as well as by other methods of investigation of prejudiced personalities and discriminatory behavior. Much less attention has been given to the orientations of minority group members toward members of dominant groups, although there have been a few investigations, impressionistic essays, and quasianthropological accounts of minority group sub-cultures and personality types. The reconceptualization presented here grew out of an attempt to analyze the orientations of minority group members, but this led to a single theoretical framework applicable to analysis of the orientations of minority and dominant group members. In this article, "ethnic group" refers to racial, national or religious groups."Ethnic identification" refers to a person's use of racial, national or religious terms to identify himself.

Approximately two decades ago W. L. Warner and his associates went into "Yankee City" to apply the methods of social anthropology to the study of a modern community, as of April 1, 1950. In the interim, numerous researches of the Warner school have been reported. With the recent appearance of the book "Social Class in America," which purports to clarify the research operations and theoretical position of the group, along with substantive volume concerning the latest own studied in this tradition, a re-examination of the Warner group's objectives, methods and results is in order. Previous articles and reviews have evaluated specific researches of this prolific school. This article raises questions about the endeavor as a whole, particularly the treatment of social stratification, which has been the central problem in all of the studies. The first question authors wish to raise is that of the relevance of the work of Warner and his associates to the objectives they have set themselves. And secondly, authors wish to consider the reliability, validity, and pertinence of their methodological operations.

This article presents information related to National University of Tucumán, Argentina, which is publishing a news-sheet called Cultura on the work of the various institutes of the university, and invites contributions concerning research developments in similar institutions on the American continent; the social science journal Huszadik Század (The Twentieth Century) which will be edited by researcher Imre Csésy; The American Council of Learned Societies which has undertaken a program for the improvement of materials for Russian studies in American universities and colleges; the announcement of the sixth Annual Conference of The American Group Therapy Association; Cornell University, Ithaca, New York which has announced a greatly expanded program of instruction, research and field training in cultural anthropology, beginning with the 1948-1949 academic year. Three new appointments of cultural anthropologists have been made in the Department of Sociology and Anthropology since July 1, 1948. Researcher Alexander H. Leighton and researcher R. Lauriston Sharp are being joined by researcher John Adair, researcher Allan R. Holmberg and researcher Morris Edward Opler in order to carry out the development.

This article discusses the various aspects of collective behavior in race relations. Many sociologists have concerned themselves with public opinion and propaganda, subjects which lie at least partly within the field of collective behavior. In the racial field studies of "racial attitudes," "racial hostility" and "racist propaganda" abound. But in much of this work the frame of reference has been more psychological than sociological. The focus of study has commonly been that of sampling the opinions or attitudes of selected individuals, with controls established for such non-group attributes as age, sex, educational level, economic position, geographical location, and the like. Studies of the poll type have become widely accepted among sociologists as appropriate projects for considerable financial support, the similarity of these projects to market research studies places them in popular company since they are formulated along lines readily understood by those close to research funds. Of course, the percentage distributions of given types of opinions and the statistical trends in these distributions may be revealing.

The author has used the word ethnic in its omnibus sense so that everyone may consider studies of all groups which are set off from the rest of the population on the basis of racial criteria, religious identity, cultural attributes, or national or ancestral backgrounds. For example, on the Pacific Coast, in addition to Negroes, Orientals, Jews, and several nationality groups, one would have to include the Okies even though they are old American, racially invisible, and by cultural criteria only weakly differentiated. In an area of investigation so broadly defined one would face up to such important considerations as acculturation, in-group formation, which lie at the basis of race relations so-called but which too often are not entertained because they do not directly and immediately involve ethnic interaction. Because sociology is still known as a textbook science it may be symptomatic that no general work adequately covering the field of ethnic relations has been published since the publication of the book "American Minority Peoples" in 1932. The author make an exception of the valuable collection of essays under the title "Race Relations and the Race Problem," which does not presume to be a textbook.

For a number of years, the Institute of Human Relations at Yale University has been conducting a general program of research in the social sciences, with particular reference to the areas common to, and marginal between, the special sciences of sociology, anthropology, psychology and psychiatry. In 1937, as one of the specific research projects on the anthropological and sociological side of this program, the Cross-Cultural Survey was organized. A year of previous experience in collaborating with other social scientists in research and discussion had made it clear to the anthropologists associated with the Institute that the rich resources of ethnography, potentially of inestimable value to workers in adjacent fields, were practically inaccessible to them. Culture is not instinctive, or innate or transmitted biologically, but is composed of habits, that is, learned tendencies to react, acquired by each individual through his own life experience after birth. The conception of cultural change as an adaptive process seems to many anthropologists inconsistent with, and contradictory to, the conception of cultural change as an historical process. The Cross-Cultural Survey can answer specific questions of fact with a minimum of time-wasting labor. It can reveal gaps in the ethnographical record and thus suggest what groups should be restudied and what hitherto unreported data should be gathered in the field. It can subject existing theoretical hypotheses about collective human behavior to a quantitative test and can be used to formulate and verify new social science generalizations.

This article discusses the unilateral elements in magic theory and performance related to sociology. The essence of magic is assumed power to produce results by means of wish, will, or fiat, but there is a secondary and accessory principle in magic. This is the principle of form. Both will power, or mana, and its overt expression in action must be kept constant if the willed act is to be effective in securing its intended result. This demand for constancy of form in magic undoubtedly grows out of a feeling of anxiety for the result of the action and the patent observation that a change of desire or of procedure easily produces a modification of consequences. This capacity of a change of form in the willing or the exercise of mana by the worker of magic and in its supplementary instrumentalization, to modify the results of willing is easily transferred by inference or observation to changes of form in the behavior of surrounding persons and things, and eventually to all other objects that have time, space, or interest associations with the causal situation.

The last decade has witnessed a marked increase in the study of social anthropology, cultural sociology and archaeology in several Latin American countries and particularly in Brazil, Mexico and Argentina. There are several booknotes that will serve to illustrate some of the trends in this phase of sociology in these three countries. E. Roquette-Pinto, of the Brazilian Academy, is one of the most active and critical of Brazil's social anthropologists. In his book "Ensaios de Anthropologia Brasiliana," he is concerned primarily with population, migration and race. This last subject occupies more than half of the volume and ranges from race fertility to the spiritual qualities of the Negroes, Japanese, Indians, Hindus and the Portuguese. Eugenics is a side problem with those of race and population. The most important essay in the volume is on the anthropological types of Brazil, in which he reviews critically the accumulated literature on the subject. Numerous North Americans are cited and their views discussed. Of the fifteen essays in the Brazilian Studies, three are of especial interest to readers.

Culture is not some mystical, impersonal entity somehow existing apart from the members of a society; rather, it consists in ways of behaving, thinking, feeling. To say that it consists merely in behavior is not sufficient, for such a view is too external. The behavior is meaningful to the person enacting it and to other members of the group; there is an end to be achieved; it is conventional or unconventional, and so on. Imaginative or sympathetic insight is indispensable to the ethnologist here in order that the cultural significance of behavior may not escape him. To this end, also, he must have a thorough knowledge of the history of the people so that premature speculative psychologizing may be precluded. In reality the term culture is vague, loose, and covers a great diversity of phenomena. It takes on more specific meaning only as one penetrates into the intimacies of social interaction. Functional anthropologists attempt to discover the implicit, subjective elements of culture as well as the explicit, behavioristic.

Cultural anthropology and related studies have in the last decades provided materials which maybe helpful in discovering the agencies producing civilization and culture. Consequently a revision of some antiquated concepts may be advisable. The study of contact between different peoples and between different cultures has revealed that the so-called primitive cultures have been exposed to various influences and changes, and that it is necessary to discard the assumption of their permanent stability during many hundreds or thousands of years. Migrations of men, exchanges of women, reception of refugees, trade relations, and so on, have been instrumental as influences. In recent times, the contact with the Western world of the modern European-American type has entailed rapid changes of a special kind. In society, tremendous alterations are continually taking place. Such facts impress upon one the importance of a general study of the changes of culture. In fact, sociologists' view of the phenomena of civilization and culture as well as of society is affected by these realizations, and they become aware that stability and structure are merely relative.

The article discusses the psychological conditions and factors, which affect the relations of white and coloured people in Great Britain. A substantial proportion of English people hold antipathetic or prejudicial ideas and attitudes towards coloured people, and are averse to any fairly close social contact with them. English people are prejudiced more often against persons of African origin than against other coloured nationalities, and that such prejudice is generally more wide spread if accompanied with the idea or suggestion of closer physical proximity. English people fear losing social status through association with coloured individuals. Individual and unpleasant experiences tend inevitably to augment this situation and to make the coloured persons concerned less willing to seek fresh white contacts, which possibly would modify their hardening views about English people in general. Emotive factors usually play a larger part than in the English case in the development of the coloured person's racial attitudes. The coloured person who remains, or who resides in this country, has a longer experience of English life and social interactions, and consequently both a greater spur and a greater opportunity, in some cases, for making psychological adjustment and social accommodation.

This article discusses issues related to primitive promiscuity with respect to group marriages. In endeavoring to think out the conditions leading up to institutional marriage among Earliest Man, being agreed that the human race is descended from some ape-like creature. Hence, the analysis of the history of sexual habits is suggested to be done. But, it describes that, when we come to study savage men, living in communities which have evolved so slowly that they appear to us to have remained stationary through long ages, we are confronted with the existence of prohibitions of marriage between particular parties, which arc so wide-spread, and so deeply rooted in tribal consciousness. Hence there will be a possibility for marriage or permanent couplings to exist side by side with promiscuity, a condition which we find even at the present day in civilised societies. The article attempts to visualise the sexual conditions obtaining in a very primitive group, untrammelled by what is called morality and even by customary or tribal law. In the first place the aggregation or dispersal of the group will be conditioned by the food supply, if this is abundant the group remains localised and propagates in situ, if there are seasonal variations of the local food supply there will be regular times for dispersal and for aggregation.

In this article the authors assess the state of education in Great Britain as of 1917. Britain has flung her net so wide, she has become so great a colonist and enrolled so many races under her flag that the mind reels to think of her powers and her responsibilities and realizes that the future is dark or bright according to the measure of understanding and sympathy which she may bring to her work and mission. Through the Camp School we have tried to create an annexe of the home, and in doing so to begin at least the transformation or gradual education of neighbourhoods. In effect, education should be a national, or rather an international thing. A visit I paid to Miss Macmillan's Clinic and Camp at Deptford some years ago inspired me to enter the field of work among the children of the poor in very different parts of London. One then began to think of a way that would bring the regenerating forces to bear more directly on the conditions of the home, and here, again, Miss Macmillan has seen, and she has forestalled me. We need to provide the elasticity of more space denied in the cut and dried exiguity and, in other respects, we need to supplement the defaults which breed defaults in a vicious circle. We talk of an Imperial Race: we compass land and sea, and all the while the secret, the promise and the potency, lies in the Home.

This article studies the mentality of the Australian native. The Australian native has been repeatedly chosen to illustrate the lowest point of human development. The lowest stage of all straight-haired men, and perhaps of all the human species, is occupied by the Australian aborigines or Austral Negro. Between the most highly developed animal souls and the lowest developed human souls, there exist only a small quantitative, but no qualitative difference, and this difference is much less than the difference between the lowest and highest human souls, or than the difference between the highest and the lowest animal souls. In disposition, the Australian aborigines are bright, laughter-loving folk, but they are treacherous, untruthful and hold human life cheaply. They have no great physical courage. They are mentally in the condition of children. None of them have an idea of what the West calls moral, except the simple one of right or wrong arising out of property. The mentality of the Australian aborigines really places them nearly on a level with the apes. It is found that a backward culture, such as that of the natives of Australia, has much more substance, and affords wider scope of mental activity.