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ANTHROPOLOGY AND EDUCATION(1959), who concluded that "it attempts to demonstrate the proposition that 'in the last analysis men are the makers, not the pawns, of their own future'."Brameld has applied his "anthropological philosophy of education" (1959b) to research in an actual culture. A companion volume (1959a) to his 1957 volume examined and interpreted the educational policies and programs of Puerto Rican culture by means of his chief organizing categories, order, process, and goals. As a preliminary example of his methodology and conclusions, Brameld (1958) tried to show how the concepts of "explicit and implicit culture" can help to explain the consistencies and inconsistencies of a culture with its political and religious values, and how these values and value conflicts are reflected in educational experience. The study concluded with an outline of the philosophy of education which he hopes to see emerge in Puerto Rico.A briefer but richly insightful interpretation of education by means of anthropological concepts was the Burton lecture at Harvard University delivered by Frank (1959). Reflecting much of the seminal theory he had expressed in earlier books and at the Stanford conference, Frank pleaded for an operational rather than a hypostatic approach to culture, thereby conceiving of education as the creative agent of cultural change.An equally creative orientation was developed by Montagu (1958), one of the few anthropologists excited about education. Consisting of a series of reprinted articles with considerable overlapping, Montagu's book reemphasized his well-known views on the co-operative nature of man. Unfortunately, despite its admirable thesis, the book was shown by Brameld (1959c) to be open to severe criticism on theoretical as well as on scientific grounds. Two articles by Mead (1959b, 1960) had significant theoretical implications for schooling. An anthropologist with vigorous educational interests, Mead sought to redefine education in terms of a "lateral" as well as a "vertical" transmission of knowledge; she argued that, especially in secondary education, informed persons should teach the uninformed, regardless of age. Writing of the future high school, she viewed it as an "adolescent center" with special concern for behavioral stages of development and with much less rigidity with regard to "age chronology" than obtains at present. A paper delivered before the American Anthropological Association by Grinager (1959) coined the term "educanthropology" to denote the interdependence of both fields. She supported her thesis with an incomplete discussion of the need for closer co-operation between professionals in education and anthropology than is now typical. Illustrative of the hurdles which remain in the way of such co-operation on either a theoretical or a practical level was her confession that she had been cautioned by her anthropological colleagues to "lay off the idea." But, she went on to say, "This I cannot honestly do"-a determination in part justified by the remainder of this res...