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The special papers provide a definition, delineate the scope, present a conceptual framework, and identify the method of inquiry and some techniques used for explaining the body of knowledge for each of six disciplines. The background papers to Project Social Studies are: 1) "Sociology" by Caroline Rose; 2) "The Study of Geography" by Fredrick R. Steinhauser; 3) "The Study of Anthropology" by Shirley Russell Holt; 4) "Political Science" by Frank Sorauf; 5) "The Many Meanings of History" by Robert F. Berkhofer; and, 6) "Some Thoughts on the Teaching of Economics" by Leonid Hurwicz. A number of pages may be illegible. (Author/SJM)

IN RECENT DISCUSSIONS OF THE PROBLEM OF LANGUAGE AND SOCIETY, BERNSTEIN (1961, 1964) EXPLORES THE HYPOTHESIS THAT SOCIAL RELATIONSHIPS ACT AS INTERVENING VARIABLES BETWEEN LINGUISTIC STRUCTURES AND THEIR REALIZATION IN SPEECH. HIS FORMULATION SUGGESTS THAT THE ANTHROPOLOGISTS' ANALYSIS OF SOCIAL CONSTRAINTS GOVERNING INTERPERSONAL RELATIONSHIPS MAY BE UTILIZED IN THE INTERPRETATION OF VERBAL PERFORMANCES. THIS PAPER ATTEMPTS TO CLARIFY THE SOCIAL AND LINGUISTIC FACTORS INVOLVED IN THE COMMUNICATION PROCESS AND TO TEST BERNSTEIN'S HYPOTHESIS BY SHOWING THAT SPEAKER'S SELECTION AMONG SEMANTICALLY, GRAMMATICALLY, AND PHONOLOGICALLY PERMISSIBLE ALTERNATES OCCURRING IN CONVERSATION SEQUENCES RECORDED IN NATURAL GROUPS IS BOTH PATTERNED AND PREDICTABLE ON THE BASIS OF CERTAIN FEATURES OF THE LOCAL SOCIAL SYSTEM. IN OTHER WORDS, GIVEN A PARTICULAR AGGREGATE OF PEOPLE ENGAGED IN REGULAR FACE TO FACE INTERACTION, AND GIVEN SOME KNOWLEDGE OF THE SPEAKERS' LINGUISTIC REPERTOIRE (GUMPERZ 1964), THE AUTHORS RELATE THE STRUCTURE OF THAT REPERTOIRE TO THE VERBAL BEHAVIOR OF MEMBERS OF THE COMMUNITY IN PARTICULAR SITUATIONS. (DATA ON VERBAL INTERACTION DERIVES FROM APPROXIMATELY TWO MONTHS' FIELDWORK IN HEMNESBERGET, A SMALL COMMERCIAL AND INDUSTRIAL TOWN OF ABOUT 1300 INHABITANTS IN THE CENTER OF THE RANA FJORD, CLOSE TO THE ARCTIC CIRCLE IN NORTHERN NORWAY.) THIS PAPER IS TO BE PUBLISHED IN "DIRECTIONS IN SOCIOLINGUISTICS," (JOHN J. GUMPERZ AND DELL HYMES, EDITORS) BY HOLT, RINEHART, AND WINSTON IN 1968. (AUTHOR/AMM)

THIS COLLECTION OF SIX POSITION PAPERS ON LATIN AMERICA WAS PREPARED BY UNIVERSITY OF TEXAS SPECIALISTS IN THE FIELD OF GEOGRAPHY, HISTORY, ECONOMICS, SOCIOLOGY, ANTHROPOLOGY, AND GOVERNMENT. EACH WAS ASKED TO WRITE A POSITION PAPER ON WHAT A HIGH SCHOOL GRADUATE, OR A REASONABLY LITERATE ADULT, OUGHT TO KNOW ABOUT LATIN AMERICA FROM THE STANDPOINT OF HIS FIELD. THEY WERE TO FOCUS ON THE BASIC IDEAS, THE KEY UNDERSTANDINGS, AND THE MAJOR GENERALIZATIONS. SUPPORTING DETAILS AND EXAMPLES WERE TO BE USED ONLY TO ILLUSTRATE THE LARGER IDEAS WITH NO INTENT OF PROVIDING AN EXHAUSTIVE TREATMENT. THE VIEWS EXPRESSED BY THESE EXPERTS AS TO WHAT IS IMPORTANT TO KNOW ABOUT LATIN AMERICA REPRESENT THEIR OWN PERSONAL JUDGMENTS. (TC)

This booklet contains five papers and reports from the Third Curriculum Research Institute of the Association for Supervision and Curriculum Development of the National Education Association (Chicago, May 3-7, 1958). The focus of the Institute was upon "Learning: An Area in Need of Study and Research"; its purpose was to draw on research findings in the fields of anthropology, psychology, and communications for the light they might throw on learning problems in school situations. Included are "Learning More about Learning: A Key to Curriculum Improvement" by Alice Miel; "Personality Theory and Its Implications for Curriculum Development" by Arthur W. Combs; "Anthropology and Learning" by Rhoda Metraux; "The Communication Revolution and Learning" by Robert E. Shafer; "Believing and Behaving: Perception and Learning" by Robert E. Bills; and a concluding section by the Institute staff discussing the ideas brought out in the study groups and suggesting ways to use the materials in the booklet as a basis for further study and research. (DD)

Anthropology has the potential to influence and change current patterns of curriculum organization in the public schools. Assuming that secondary schools isolate and compartmentalize knowledge, that history dominates the social studies/social sciences to the detriment of the field, that anthropology incorporates specialists from many disciplines to solve specialized problems, then, anthropology appears as a natural "core" and opportunity for reorganization of the social studies curriculum. During the 60's many anthropologists became concerned about education and worked to develop curriculum materials. Anthropology answers the felt need for interdisciplinary education; moreover, the anthropologist's approach to studying cultural systems might be usefully applied to pedagogical problems. Anthropology, open to numerous levels of intellectual attack, is not a panecea for curriculum problems; it is a controversial discipline for which qualified teachers and adequate instructional materials are still lacking. Nevertheless, as a core for social studies curriculum it can facilitate activity learning, allow for instruction of social sciences methodology within its specific framework, and integrate the social sciences. (JH)

Two teaching experiments were conducted relating to the relative effectiveness of anthropological films versus reading of literature as means of conveying anthropological information to college students and of influencing their attitudes toward other societies. In one, a student group viewed films about the Netsilik Indians, one read literature, and two did both. The group receiving both treatments scored significantly higher on tests designed to measure cognitive knowledge of the topic under consideration. In the second experiment, one group read assigned literature about the Yanomamo tribe while another read the same material and viewed films. Post-experimental essays revealed that the group which received the combined instruction had the greater knowledge of facts, but also that, contrary to expectations, viewing the films did not change student attitudes toward primitive societies as much as it reinforced their previous stereotypes about those societies. Thus, it was concluded that the combination of films plus reading was effective in increasing factual knowledge, but that the films did not change student attitudes in the desired direction--i.e., toward a less enthnocentric point of view. (PB)

MY FIRST ACQUAINTANCE with Indians "at home" was in the twenties when, as a graduate student under the tutelage of Frank G. Speck, I began visiting the St. Francis Abenaki at Odanak, Quebec, Canada. In this little Indian community an Algonkian language could still be heard, but the dominant speech was French-Canadian, and many persons could also speak English. There were a few old-timers left who occasionally hunted and trapped, although there was little ostensible evidence of an aboriginal mode of life. The Abenaki had been Christianized for generations, the majority of them being devout Roman Catholics. Across the railroad track was a typical French-Canadian village. In short, the St. Francis Abenaki were a highly acculturated group of Indians.' I did not go there to study acculturation, however, for this was a decade before studies of acculturation had been "legitiA. IRVING HALLOWELL is Professor Emeritus of Anthropology at the University of Pennsylvania, Philadelphia, Pennsylvania, and curator of Social Anthropology at the University Museum. He received his M.A. and Ph.D. from this University and an Honorary Sc.D. (1963). With the exception of three years at Northwestern University (1944--47) he has been an active member of the Anthropology Department there from 1923-63. In addition, he has taught at Swarthmore College, Bryn Mawr, Columbia, and the Universities of California (Berkeley) and Washington. Currently he is conducting a seminar for selected graduate students at Teniple University, as Adjunct Professor of Sociology. Dr. Hallowell is a member of the Permanent Council of the International Congress of Anthropological and Ethnological Sciences and a past president of the American Anthropological Association, the American Folklore Society, and the Society for Projective Techniques. He was chairman of the division of Anthropology and Psychology of the National Research Council, 1946--49, and has been chairman of the Board of Directors of the Human Relations Area Files since 1957. From 1950-55 he was editor of the Viking Fund Monographs in Anthropology (Wenner-Gren Foundation for Anthropological Research). He is a member of the National Academy of Sciences, the American Philosophical Society, and in 1955 was the recipient of the Viking Medal and Award in General Anthropology. Dr. Hallowell's field work has been principally conducted among the Northern Ojibwa of Canada and other Algonkian peoples. His focal points of professional interest, as represented in papers published in journals and symposia, have included kinship and social organization, folklore, culture and personality, the psychological dimension of human evolution and the history of anthropology. A collection of selected papers is to be found in Culture and Experience (1955). Monographic publications are Bear Ceremonialism in the Northern Hemisphere (1926) and The Role of Conjuring in Saultean Society (1942). A. Irving Hallowell's paper is the fifth in a series, edited by Francis L. K. Hsu and Alan P. Merriam specially prepared to honor Melville J. Herskovits. The entire series, when completed, will constitute a new type of Festschrift (CA 4:92). 1 For information on the history and ethnography of this group see Leger (1929), Maurault (1866), and Fried (1955). Gordon M. Day, in a recent article on the relations of the St. Francis Abenaki to Dartmouth College (1959), writes: "These were the Abenakis whom the Jesuits extolled for their native mildness, their exemplary piety, and whom Canadian historians lauded for their loyalty and military qualities in the service of New France. These were the model converts whose conversion consoled the Fathers for the destruction of the Huron Nation by the Iroquois and the debauching of the Algonquins of Three Rivers by the fur traders."

(1937). Some Aspects of the Folklore of Prehistoric Monuments A Paper read before the Society on March 17th, 1937. Folklore: Vol. 48, No. 3, pp. 245-259.

(1958). The Life-Cycle Play or Folk Play : Some Conclusions Following the Examination of the Ordish Papers and Other Sources. Folklore: Vol. 69, No. 4, pp. 237-253.

Is THE "science of man and his works" a real science? We anthropologists like to think of ourselves as social scientists, and we understand "social scientists" as being not merely students of social phenomena but specialists dedicated to the building of a scientific knowledge of culture and society. Is this view -supported by our productions: our books and our articles? The problem is not new but has not been satisfactorily solved. To contribute modestly to its elucidation, it may be useful to consider in the light of the epistemology of anthropology a new situation in which some anthropologists find themselves directly confronted with this old irritating problem.' The anthropologists directly concerned are those whose research area is tropical Africa. During the last decade, this area has seen the emergence of independent states. Africanists had usually been considered very liberal-minded by colonial administrations; they had prevented traditional cultures from falling into oblivion and had stressed the value of ways of life alien to the West. Anthropologists expected that their discipline would be well received in the newly independent nations, particularly by the university trained Africans who usually constitute the political and administrative elite. The very term "anthropology" and its French counterpart, ethnologie (more common in Frenchspeaking Africa than anthropologie sociale), are frowned on in many quarters; they are suspected of being tinged with colonialism. New research projects are not always encouraged, and some African authorities manifest more distrust than enthusiasm when asked to support or facilitate anthropological field work. Some African intellectuals feel that earlier anthropological studies were biased in favor of the colonial regime, and they fear that new studies would also have an undesirable orientation. One answer to these criticisms is to point out that scientific studies, precisely because they are objective, are not likely to please everybody (and particularly every government, colonial or independent); it is natural enough that African authorities feel suspicious about everything of European origin, particularly as researches are usually carried on by citizens of the former dominant power. Another reaction to these criticisms is to consider them as an interesting phenomenon likely to shed light upon the epistemology of our discipline. This view amounts to the affirmation that anthropology in Africa has been influenced by the colonial situation, and not only by its object of study, as is usually expected in a scientific discipline. Thus an unforeseen consequence of the decolonization process is to throw doubt upon the scientific character of anthropology. We shall start from a hypothesis set forth by the sociologists of knowledge. The existential situation of a group within a larger society is a factor which conditions the knowledge acquired and used by the group. JACQUES J. MAQUET is Directeur d'etudes at the Ecole Pratique des Hautes Etudes (Sixieme section: Sciences economiques et sociales) of the University of Paris. He also teaches anthropology at the University of Brussels. Born in Belgium in 1919, he was educated at the Universities of Louvain (Docteur en droit 1946; Docteur en philosophie 1948) and London (Ph. D. 1952). He also studied sociology at Harvard University (194648). For several years, he carried out field research among the Tutsi and Hutu of Rwanda and, for shorter periods, among the Yeke and the Itombwe tribes of Congo; he also made surveys on migrant labor and urban populations in Central Africa. He was Head of the Research Center of the Institut pour la Recherche Scierntifique en Afrique Centrale (I.R.S.A.C.) for Rwanda-Burundi (1951-57) and Professor of Anthropology at the Universite Officielle du Congo at Elisabethville (195760). Under the auspices of Melville Herskovits' Program of African Studies, he was Visiting Professor of Anthropology at Northwestern University (1956). Maquet's main interests are political sociology of traditional societies (The Premise of Inequality in Ruanda, 1961; Elections en socie'te fe'odale-as coauthor-, 1959), sociology of knowledge (The Sociology of Knowledge, 1951) and the study of African cultures (Aide-memoire d'ethnologie Afficaine, 1954; Afrique, les civilisations noires, 1962). On these matters, he has also contributed numerous articles to periodicals and collective works. Jacques J. Maquet's paper is the sixth in a series, edited by Francis L. K. Hsu and Alan P. Merriam specially prepared to honor Melville J. Herskovits. The entire series, when completed, will constitute a new type of Festschrift (CA 4:92). I "Epistemology of anthropology" is understood here as the critical assessment of the cognitive value of anthropology whereas "sociology of anthropological knowledge" refers to the study of the social or existential conditioning of anthropology. The influence of the existential situation on anthropology has obviously a bearing on the cognitive value of our discipline but it seems useful to keep distinct the viewpoints of epistemology and of sociology of knowledge (Maquet 1951:75-78).

(1965). Abstracts of Papers presented At the Twenty-second Plains conference, 1964. Plains Anthropologist: Vol. 10, No. 27, pp. 45-57.

(1969). Abstracts Of Papers Presented At The Twenty-Fifth Plains Anthropological Conference, 1967. Plains Anthropologist: Vol. 14, No. 46, pp. 295-306.

(1969). Abstracts Of Papers Presented At The Twenty-Sixth Plains Anthropological Conference, 1968. Plains Anthropologist: Vol. 14, No. 46, pp. 307-321.

Coppell W. G. The Moss papers. In: Journal de la Société des océanistes, n°36, tome 28, 1972. pp. 285-304.

HPHIS is a preliminary paper in which a brief description will be given of two important economico-ceremonial institutions among the Madngella and Mulluk Mulluk tribes of the Daly River in North Australia, two of the few remaining aboriginal tribes of this district. Their territories lie at and around the centre of a small area, on the lower and middle reaches of the river, which has borne the brunt of perhaps fifty years of acute contact with white settlement. Both of these tribes, and others with them, have been as a result heavily depleted in numbers, and to a large extent dispossessed of their territories ; they have suffered an intense cultural shock, and are now living a life which has few points of real contact with the old order.1 The history and the nature of the corrosive culture contact which has taken place in this region make it a laboratory for the study of the characteristic breakdown of Australian aboriginal culture under the impact of forces which are of much the same general type as those which have well-nigh obliterated native society in the eastern states. The local incidence of these factors and the local course of cultural degeneration have been in many ways unusual, and a detailed study of this process among the Daly tribes will be undertaken by the writer at the conclusion of a further period of research.

This paper describes a program of cultural education designed for elementary school children in a bilingual setting. The author argues that only through the study of other cultures can the child who enters the Anglo-American school system from a non-Anglo background appreciate fully the relationship between his culture and the dominant culture, and understand his place within the two cultures. The program suggested presents nine units, each one on the study of a particular culture. The cultures to be studied represent a wide variety of types selected for diversity in population size, language, subsistence, race, climate, and geography. The life of the child is considered in each culture. Each culture is studied objectively as an entity, without reference to or measurement against a master culture. Unit 10 provides a chance for the child to see differences and similarities among the cultures by classifying the children from the nine cultures in terms of the way they live. Different classification criteria produce various groupings, underlining a variety of differences and similarities. (VM)

The purpose of this paper is to help the reading teacher identify some contrasting elements between the ideal world of reading and the actual world of reading, teacher reading, and the teaching of reading. The author explores the paradoxes in these areas by contrasting ideal reading behavior based on cultural expectations to reality, using normative reading behavior. The paper consists of three sections: reading and the cultural milieu, teachers and reading, and the reading class. The two major themes emphasized are that (1) reading is intricately involved with the culture and (2) reading is strongly associated with normative ideas of "should" and "ought." A bibliography is included. Also attached is Howard Klein's critical reaction to the paper and the author's rejoinder. (AW)

Among young American Indians, a radical social movement has been evolving, as has a common ideology, because historical and social conditions have unified tribes in an awareness of a common identity and a common set of problems. A key tenet of this ideology has been a challenge to the legitimacy of the social sciences. This aspect of the movement was brought to the attention of a group of applied anthropologists at a workshop on Indian education. At the workshop, militant Indians charged that the scientific knowledge of the anthropologists was not pertinent to Indians and that the motives of anthropologists have been based upon exploitation of the Indian people. The paper presented 2 models for interaction between anthropologists and their subjects which were implied in the responses to a questionnaire sent to the anthropologists involved in the workshop. The respondents preferred the first model, which is based upon a professional/client relationship. In this model, the anthropologist's role is to apply his knowledge and skill in the research of social problems as defined by a community, and his goal is to provide solutions for these problems. As applied anthropology is now known, the problems investigated are usually defined by an innovative organization committed to the goals of modernization, development, and modification of human behavior. However, it is apparent that some anthropological research projects have fostered misunderstanding. The episode at the workshop pointed out that anthropology has frequently promised more than it has been able to deliver. (FF)

Prepared for a symposium presented September 1972 at the Great Basin Anthropological Conference (Salt Lake City) these papers represent political and ethnological research on western Great Basin Indians. The topics include (1) "Developing Political Power in Two Southern Paiute Communities", (2) "Channels of Political Expression among the Western Shoshone-Goshute of Nevada", (3) "Factionalism in a Northern Paiute Tribe as a Consequence of the Indian Reorganization Act", (4) "Reservation Politics and OEO Community Development, 1965-1971", (5) "The Role of the B.I.A. on the Reservation: Patron or Client?", (6) "Political Resources Available Through the Wheeler-Howard Act: A Case Study", (7) "The Status of Indians in Nevada Law", and (8) "Indian Tribal Governments in Nevada". The remaining part of the volume consists of 4 persons' comments on the papers. [Not available in hard copy due to marginal legibility of original document.] (HBC)

A concern with the interrelationship between the formal structure of the high school and the behavior of its continually changing participant constituency is manifested in this paper. The concepts of role theory, status, social organization, and hierarchical structures are discussed in their relation to a processual role model. Within this model, it is stressed that the organization of interest is not the formal organization of the school but the organization of behavior among participants in a social situation. This behavior is noted for its interactive nature, and is thought to be influenced but not determined by the formal organization of the school just as it is influenced but not determined by the extra-institutional norms and goals of the individual participants. The statuses which the formal structure allocates to individuals in the high school situation vary with a series of formal rules, restrictions and obligations. These do not, it is pointed out, define what the individuals in fact will do in that formal status, but set up the parameters within which they may operate. These rules, restrictions and obligations are the components of what previously has been called "role" but is felt here to be more justifiably considered as constraints placed upon the individuals who occupy a particular formally defined status. (Author/KSM)