第1章
When Anthropology Changed the World
Margaret Mead stood on the deck of the steamship Sonoma in August 1925, watching American Samoa appear on the horizon. At just twenty-three, this frail young woman with thick glasses and a determined spirit was about to embark on research that would transform how humanity understands itself. Despite suffering from chronic neuritis and being unable to swim, she had traveled halfway around the world to investigate a simple yet profound question: Was adolescent rebellion a biological inevitability or merely a cultural creation?
This question wasn't just academic. In the early 20th century, scientific racism dominated Western thought. Leading intellectuals believed humanity was naturally divided into hierarchies based on race, gender, and nationality. These weren't just abstract theories-they shaped everything from immigration policies to forced sterilization programs. The ideas were so entrenched that even President Theodore Roosevelt warned about "race suicide" if white Americans didn't produce more children.
Against this backdrop, a remarkable circle of anthropologists emerged around Franz Boas at Columbia University. Through their revolutionary fieldwork and fearless writing, they would challenge the very foundations of how we understand human difference. Their story isn't just about academic debates but about how science can either reinforce prejudice or help dismantle it-a lesson that remains urgently relevant today.
第2章
The Rebel Professor Who Started a Revolution
With his wild, unruly hair and thick German accent, Franz Boas cut an unmistakable figure in American academic circles. Born in 1858 to an assimilated Jewish family in Germany, young Franz dreamed of adventure. He prepared himself by forcing down foods he disliked and practicing privation-habits that would serve him well during his groundbreaking Arctic fieldwork decades later.
After earning his doctorate in physics, Boas embarked in 1883 on an expedition to Baffin Island to study Inuit migration patterns. What began as geographic research transformed into something much more profound. Living among the Inuit, learning their language, and depending on them for survival, Boas experienced a radical shift in perspective. "I often ask myself what advantages our 'good society' possesses over that of the 'savages,'" he wrote to his fiancee Marie. "Where among us is such hospitality? Where are people who carry out any task requested of them so willingly?"
This experience planted the seeds of cultural relativism-the revolutionary idea that cultures should be understood on their own terms rather than judged by Western standards. When diphtheria struck the Inuit community during his stay, Boas watched helplessly as people died despite his attempts to help with limited medical supplies. The tragedy taught him about Herzensbildung-the "training of one's heart" to see the humanity in others.
After returning to civilization, Boas struggled to find stable employment. He bounced between Germany and America before landing a position at Clark University in 1889-the first person hired specifically to teach anthropology at an American university. But academic stability proved elusive. By 1892, he had moved on to help organize anthropology exhibits for the 1893 World's Columbian Exposition in Chicago, where he arranged displays of indigenous peoples, including seventeen Kwakiutl individuals living in full-scale longhouses.
Despite these professional challenges, Boas was developing a revolutionary approach to human diversity. While prevailing theories arranged human societies on an evolutionary ladder from "savage" to "civilized," Boas insisted that each culture represented a unique historical development that could only be understood in its own context. "All is individuality," he declared, challenging the rigid classification systems of his contemporaries.
第3章
Race Science and Its Discontents
By the early 1900s, Franz Boas had established himself as a prominent figure at Columbia University and the American Museum of Natural History. His rigorous approach to anthropology stood in stark contrast to the rising tide of pseudoscientific racial theories. During this period, the eugenics movement was gaining unprecedented influence across America, infiltrating academic institutions, public policy, and popular culture. Madison Grant, a wealthy conservationist and self-styled racial theorist, emerged as one of the movement's most influential voices with his 1916 publication "The Passing of the Great Race," which warned that America's "altruistic values" and immigration policies were pushing the nation toward what he termed a "racial abyss."
Grant's book became extraordinarily influential, reaching far beyond academic circles. Three-quarters of American universities incorporated eugenics courses into their curricula, with many adopting his text as required reading. The impact on popular culture was equally profound - even celebrated authors like F. Scott Fitzgerald incorporated these ideas into their work, notably in The Great Gatsby, where the character Tom Buchanan confidently cites "scientific" books about racial decline. The book's influence extended internationally, with perhaps its most chilling admirer being Adolf Hitler, who would later call Grant's book "my Bible" and incorporate many of its ideas into Nazi ideology.
Recognizing the dangerous implications of these theories, Boas embarked on a methodical campaign to disprove them through rigorous scientific research. In 1908, he secured crucial funding from Congress's immigration commission to conduct a comprehensive study examining whether immigrants' children were physically assimilating into an "American type." His groundbreaking research involved measuring nearly 18,000 people across New York City's diverse immigrant communities, examining everything from head shape to facial features. The findings were revolutionary: children born in America physically resembled other American-born children more than their parents' supposed racial group, demonstrating that environment and diet could rapidly alter supposedly fixed racial characteristics.
This research dealt a significant blow to racial determinism by proving that races were fundamentally unstable categories. If physical traits weren't permanent but malleable, then historical narratives portraying humanity as an eternal battle of fixed races were fundamentally flawed. Boas expanded on these findings in his 1911 publication "The Mind of Primitive Man," which argued that the achievements and characteristics of different societies resulted from historical circumstances, cultural conditions, and environmental factors rather than inherent racial abilities.
The outbreak of World War I brought personal challenges for Boas as anti-German sentiment swept America. Despite his established reputation, Columbia University cut his salary and denied him research funds, reflecting the broader xenophobic atmosphere. The postwar period saw the implementation of restrictive immigration policies, culminating in the Johnson-Reed Act of 1924, which established national origin quotas heavily favoring northern Europeans. These discriminatory policies would remain the foundation of American immigration law for over forty years, demonstrating the enduring influence of racial pseudoscience despite Boas's groundbreaking work to discredit it.
第4章
The Women Who Changed Anthropology
While Boas fought institutional battles, a remarkable group of women students gathered around him. Among them was Ruth Benedict, who joined his classroom in 1921 at age thirty-four. Born Ruth Fulton in 1887, she had married biochemist Stanley Benedict but felt adrift in her role as housewife. After encountering anthropology, she threw herself into her studies, completing her dissertation in just three semesters.
Benedict's fieldwork among the Zuni in New Mexico in 1924 helped her develop a groundbreaking insight: "normality is culturally defined." What one society considers deviant might be perfectly acceptable in another. The Zuni challenged American norms-women owned property and passed wealth to daughters, ancestry was traced through maternal lines, and gender-crossing was an established tradition.
Another pivotal figure was Margaret Mead, a bright Barnard undergraduate who caught Benedict's attention. Their relationship would become deeply personal and intellectually transformative for both women. Under Boas's guidance, Mead turned to the question of adolescence for her research. G. Stanley Hall had published the standard work arguing that teenage turmoil was rooted in biology. Mead wondered if adolescent rebellion might instead be a product of culture rather than biology.
Her 1925 journey to Samoa produced "Coming of Age in Samoa," a book that challenged fundamental Western assumptions about human development. Mead discovered that Samoan adolescents experienced little rebellion because sexual norms were fluid and permissive. The book became an immediate sensation, selling thousands of copies and establishing Mead as a public intellectual who could translate anthropological insights for general audiences.
Mead's later work in New Guinea with her second husband Reo Fortune (and later with Gregory Bateson) further expanded her theories. Her 1935 book "Sex and Temperament" demonstrated how three New Guinea societies assigned different roles to men and women without tying them to inherent temperamental differences. This groundbreaking work distinguished biological sex from social categories, suggesting that liberation meant unleashing human potential from restrictive cultural expectations.
第5章
Zora Neale Hurston: Anthropology's Overlooked Pioneer
Among Boas's students was Zora Neale Hurston, a 34-year-old African American woman with "a voice too big for polite company." Born in Alabama around 1891 but raised in Eatonville, Florida-America's first incorporated Black town-Hurston brought a unique perspective to anthropology. Her mother had encouraged her children that "jumping at the sun" would at least get them off the ground.
After studying at Howard University, Hurston arrived at Barnard College in 1925, becoming "the sacred black cow" as she navigated between academic life and Harlem's vibrant cultural scene. Through Franz Boas, she began anthropological training, boldly measuring the heads of Harlem residents with calipers-tasks few others could accomplish without confrontation.
While still completing her degree, Boas arranged for Hurston to conduct fieldwork in Florida collecting folktales. The Florida to which she returned in 1927 was a dangerous place for African Americans, with more public lynchings per capita than any other state between 1890-1930. Navigating this landscape in her Nash coupe ("Sassy Susie"), Hurston collected stories that she began to view not as quaint artifacts but as a complete cultural system deserving scholarly respect.
Unlike previous folklorists who collected superficial tales, Hurston immersed readers in the full experience of southern Black communities. She abandoned academic detachment, writing in first person about her experiences and conversations. Her 1935 book "Mules and Men" demonstrated that Black southern culture wasn't a corrupted version of whiteness or a holdover from Africa, but something "vibrantly, chaotically, brilliantly alive."
Hurston later conducted groundbreaking research in Jamaica and Haiti, studying spiritual practices and documenting the first photograph of a zombie. Her novel "Their Eyes Were Watching God," written during her time in Haiti, brilliantly synthesized her anthropological insights with her literary gifts. Despite these accomplishments, Hurston struggled for recognition and financial stability throughout her career.
第6章
Ella Deloria: The Indigenous Voice
One person in the Boas circle found America's cultural appropriation of Native identity particularly troublesome. Ella Cara Deloria, a Dakota woman born on the Yankton Indian Reservation in 1889, straddled two worlds with remarkable insight and determination. Known as Anpetu Waste Win (Beautiful Day Woman) on the Plains and as a Columbia-educated scholar in Manhattan, she was both observer and object of study, bringing unique perspectives to anthropological research that few others could match.
After meeting Boas while teaching at the Haskell Institute in Kansas, where she had developed innovative methods for teaching Native American students, Deloria returned to New York in 1928 to work with him on Dakota language research. Her extensive fieldwork on the Plains revealed significant problems with previous accounts of Sioux ceremonies, particularly in their descriptions of ritual practices and social customs. When Boas insisted earlier researchers couldn't have simply made things up, Deloria explained the methodological challenges through concrete examples: "I cannot tell you how essential it is for me to take beef or some other food each time I go to an informant. The moment I don't, I take myself right out of the Dakota side." This insight highlighted the crucial role of cultural protocols and reciprocity in accurate anthropological research.
Deloria lived a nomadic existence as an itinerant social scientist, moving between cramped apartments in Manhattan and New Jersey, temporary rentals in Iowa, friends' houses in South Dakota, and sometimes her car. She owned barely six possessions, not even a typewriter - a striking testament to her dedication to her work over material comfort. With no permanent academic position, she supported herself through piecework assigned by Boas or Benedict, meticulously documenting Native languages and customs, and by staging indigenous music and dance pageants that brought authentic Native culture to wider audiences.
Unlike researchers who viewed indigenous cultures as dying relics frozen in time, Deloria rejected the notion that Native cultures were merely fading remnants of the past. She vigorously criticized "armchair anthropology" and insisted on studying the living, evolving cultures of the present, documenting how Native communities adapted and transformed while maintaining their core values. For Deloria, language was crucial not as a fossil record but as an archive of change-a living entity full of wordplay, wit, and creative expression. She documented how Dakota languages incorporated new words and concepts while preserving traditional knowledge, demonstrating that indigenous cultures were dynamic and resilient rather than static and vanishing.
Through her groundbreaking work combining insider knowledge with scholarly rigor, Deloria established new standards for anthropological research and challenged prevailing assumptions about Native American cultures. Her methodology emphasized the importance of understanding cultural contexts from within, setting a precedent for future generations of indigenous scholars.
第7章
Science in the Shadow of War
As Nazi ideology gained power in Europe, Boas and his circle found themselves confronting both professional challenges at home and the horrifying spread of racist pseudoscience abroad. When Boas retired from teaching in 1936, Benedict was poised to take over Columbia's prestigious anthropology department. Despite her qualifications and years as Boas's protege, the university passed her over, citing her gender as "a big liability."
Despite his diminished status at Columbia, Boas launched into his greatest battle: fighting against Nazi ideology. He wrote an open letter to German President Hindenburg in 1933 opposing Hitler's rise, published essays dismantling Nazi racial theories, and used every public platform to denounce fascism. The Nazis responded by rescinding his doctorate from Kiel University and burning his books.
Boas recognized that Nazi racial ideology wasn't unique to Germany but had American antecedents. The United States already practiced widespread racial segregation while Nazi researchers had carefully studied America's "race-ocracy" as a model. Hitler praised American racial policies in Mein Kampf and kept Madison Grant's "The Passing of the Great Race" in his personal library.
By 1939, the 81-year-old Boas was officially retired, physically frail with a racing heartbeat and shortness of breath, yet still intellectually fierce. He continued to argue that American racism mirrored Nazi ideology, with the key difference being that Americans recognized racism as abhorrent only when its victims resembled themselves.
As World War II intensified, the "culture and personality" approach gained new urgency. This emerging field combined psychoanalysis, fieldwork, experimental psychology, and standardized testing to map how specific societies and their inhabitants understood reality. The war created practical applications for this work: understanding both enemy societies like Germany and Japan and the American home front became strategically important.
Bateson and Mead sprang into action, joining Roosevelt's Committee for National Morale to combat Nazi misinformation. Through Benedict's connections, Mead secured a position with the Committee on Food Habits, allowing her to develop "applied anthropology" in Washington. When Pearl Harbor was attacked on December 7, 1941, perhaps half of all anthropologists worked for government agencies, applying their cultural knowledge and linguistic skills across departments.
第8章
The Chrysanthemum and the Sword
In December 1942, an aging Franz Boas attended a Columbia Faculty Club luncheon honoring a displaced French colleague. While discussing how German scientists struggled to find data supporting racial difference theories, Boas suddenly collapsed. Despite efforts to revive him, his heart stopped within minutes. News of his death spread globally, with Benedict writing in The Nation that "He believed the world must be made safe for differences."
At Columbia, Boas's death left Benedict vulnerable. Though an associate professor since 1937, she earned less than any other tenured faculty member. Department chair Ralph Linton, who despised her, now controlled the department. When Benedict and Gene Weltfish published "The Races of Mankind" in 1943, attacking racial misconceptions, they faced vicious backlash. Hate mail poured in, the Army abandoned plans to use it, and the FBI investigated the department.
Benedict joined the Office of War Information (OWI), established to provide truthful information about the war and counter enemy propaganda. Her role involved assembling cultural studies of places she'd never visited, using whatever scraps of information were available. By June 1944, as Allied forces advanced on both fronts, Benedict was tasked with analyzing Japanese society.
Her challenge was breaking through American assumptions that portrayed the Pacific conflict as a racial struggle rather than an ideological one like the European war. While Germans were seen as normal people corrupted by Nazism, Japanese were routinely depicted in American media as "subhuman and repulsive," with military leaders like Admiral William Halsey referring to them as "monkeymen" and "yellow bastards."
Through anthropologist John Embree, Benedict met Robert Hashima, a Japanese American who had been interned at Poston camp in Arizona. Hashima became Benedict's essential tutor and collaborator, helping with everything from translating haiku to explaining Japanese cultural practices. Their collaboration continued as Benedict transformed her OWI reports into a book. After considering several titles including "We and the Japanese" and "The Enameled Rod," they settled on "The Chrysanthemum and the Sword," published in 1946.
Benedict's landmark book analyzed Japanese culture as a coherent system of seemingly contradictory elements-the chrysanthemum representing aesthetic refinement alongside the sword representing militarism and honor. She argued that every society "must make for itself some design for living" with beliefs and practices "geared into one another." The book served as an antidote to racist American perceptions of Japanese people, acknowledging its debt to Japanese Americans who had been unjustly interned.
第9章
The Legacy of Cultural Relativism
As the war ended, the Boas circle faced different challenges. Hurston viewed the war's outcome skeptically from segregated Florida, noting that America had defeated one tyranny while preserving its own Jim Crow system. Meanwhile, Mead returned permanently to New York as her marriage to Bateson dissolved. Benedict, riding the success of The Chrysanthemum and the Sword, finally received a full professorship at Columbia-the first woman to hold such a position in any of the university's social science departments.
After returning from a European lecture tour in summer 1948, Benedict suffered a heart attack and died on September 17. Condolences were sent to Mead as if she were Benedict's next of kin, which in many ways she was. Benedict's sister acknowledged how Mead had been Ruth's intellectual companion, writing that anthropology "proved to be her salvation" and that watching Mead "carry the torch into fields where she could never go" had been one of Benedict's deepest satisfactions.
Mead outlived most of her colleagues, working from her rooms in the American Museum of Natural History surrounded by field notebooks, artifacts, and correspondence. Though never tenured at Columbia, she became anthropology's most recognizable public face, spreading Boas's ideas to audiences he could never have reached. She died of pancreatic cancer in November 1978, later receiving the Presidential Medal of Freedom for showing that "varying cultural patterns express an underlying human unity."
Zora Neale Hurston's life ended in poverty and obscurity. It wasn't until 1975 that Alice Walker rediscovered her work, positioning Hurston as "one of the most significant unread authors in America." Many of Hurston's papers had been lost, with some burned by a janitor after her death. In a fitting tribute to her intellectual legacy, Hurston's is the only grave marker among the Boas circle that includes the word "anthropologist."
By 1987, the Boas circle's concept of cultural relativism faced direct attack from conservative philosopher Allan Bloom in his bestseller The Closing of the American Mind. Bloom lamented that "almost every student entering the university believes, or says he believes, that truth is relative" and specifically blamed "sexual adventurers like Margaret Mead" who encouraged Americans to "go to the bazaar of cultures" to escape "puritanical guilt feelings."
第10章
A Revolution That Changed Everything
Though some of Boas's specific findings have been superseded by better research and data, his circle's fundamental contribution remains: they helped shift human knowledge away from the belief that all history leads inexorably to us. Their work continues through modern genetics, which demonstrates what can and cannot be said about human populations, and epigenetics, which reveals the multigenerational impacts of environmental conditions.
The labels we use for our ancestors reflect our history rather than our genetic code, and concepts like intelligence, gender roles, and mental normality are social creations rather than biological facts. Cultural relativism was both a theory of human society and a practical guide for living. It aimed to enliven moral sensibility rather than extinguish it, recognizing that all societies have rules about killing, honesty, and sexuality, but no single culture has a monopoly on universal moral codes.
The story of Boas and his circle remains profoundly relevant today. In an era when genetic testing promises to reveal our "true" ancestry and politicians still exploit racial and cultural differences, their insights remind us that human categories are our creations, not nature's. As Boas succinctly wrote in 1928, "There is no evolution of moral ideas"-only changes in whom we consider worthy of dignity and ethical treatment.
The enduring challenge remains recognizing our own comfortable prejudices, those "hidden up close," and developing the capacity to see the world from "the upper air"-glimpsing humanity in all its complexity beyond the mist of our own customs. This perspective doesn't lead to moral relativism but to a deeper understanding that our shared humanity expresses itself through endless cultural variations, none inherently superior to others.
In challenging the scientific racism of their time, Boas and his students weren't just making academic arguments-they were fighting for a more just world where human difference would be celebrated rather than ranked. Their revolution transformed not just anthropology but the fundamental ways we understand what it means to be human.
