Problem: Background: Donna Jeanne Haraway was born in 1944 in Denver, Colorado. Haraway's father was a sportswriter for The Denver Post and her mother, who came from a heavily Irish Catholic background, died when Haraway was 16 years old. Haraway attended high school at St. Mary's Academy in Cherry Hills Village, Colorado. Haraway triple majored in zoology, philosophy and literature at the Colorado College.
Context: Haraway also writes about the history of science and biology. In Primate Visions: Gender, Race, and Nature in the World of Modern Science (1990), she focused on the metaphors and narratives that direct the science of primatology. She asserted that there is a tendency to masculinize the stories about "reproductive competition and sex between aggressive males and receptive females [that] facilitate some and preclude other types of conclusions". She contended that female primatologists focus on different observations that require more communication and basic survival activities, offering very different perspectives of the origins of nature and culture than the currently accepted ones. Drawing on examples of Western narratives and ideologies of gender, race and class, Haraway questioned the most fundamental constructions of scientific human nature stories based on primates. In Primate Visions, she wrote: "My hope has been that the always oblique and sometimes perverse focusing would facilitate revisionings of fundamental, persistent western narratives about difference, especially racial and sexual difference; about reproduction, especially in terms of the multiplicities of generators and offspring; and about survival, especially about survival imagined in the boundary conditions of both the origins and ends of history, as told within western traditions of that complex genre". Haraway's aim for science is "to reveal the limits and impossibility of its 'objectivity' and to consider some recent revisions offered by feminist primatologists". Haraway presents an alternative perspective to the accepted ideologies that continue to shape the way scientific human nature stories are created. Haraway urges feminists to be more involved in the world of technoscience and to be credited for that involvement. In a 1997 publication, she remarked: I want feminists to be enrolled more tightly in the meaning-making processes of technoscientific world-building. I also want feminist--activists, cultural producers, scientists, engineers, and scholars (all overlapping categories) -- to be recognized for the articulations and enrollment we have been making all along within technoscience, in spite of the ignorance of most "mainstream" scholars in their characterization (or lack of characterizations) of feminism in relation to both technoscientific practice and technoscience studies.
Question: What else did she write about in primate visions?
Answer: Drawing on examples of Western narratives and ideologies of gender, race and class, Haraway questioned the most fundamental constructions

Problem: Background: Eileen Jeanette Vancho Lyttle Garrett (17 March 1893 - 15 September 1970) was an Irish medium and parapsychologist. Garrett's alleged psychic abilities were tested in the 1930s by Joseph Rhine and others. Rhine claimed that she had genuine psychic abilities, but subsequent studies were unable to replicate his results, and Garrett's abilities were later shown to be consistent with chance guessing. Garrett elicited controversy after the R101 crash, when she held a series of seances at the National Laboratory of Psychical Research claiming to be in contact with victims of the disaster.
Context: Garrett took part in "clairvoyance" tests. One of the tests was organized by Joseph Rhine at Duke University in 1933 which involved Zener cards. Certain symbols that were placed on the cards and sealed in an envelope, and participants were asked to guess their contents. She performed poorly and later criticized the tests by claiming the cards lacked a psychic energy called "energy stimulus" and that she could not perform clairvoyance to order. The parapsychologist Samuel Soal and his colleagues tested Garrett in May 1937. Most of the experiments were carried out in the Psychological Laboratory at the University College London. A total of over 12,000 guesses were recorded but Garrett failed to produce above chance level. In his report Soal wrote: In the case of Mrs. Eileen Garrett we fail to find the slightest confirmation of Dr. J. B. Rhine's remarkable claims relating to her alleged powers of extra-sensory perception. Not only did she fail when I took charge of the experiments, but she failed equally when four other carefully trained experimenters took my place. The experiments of Rhine and the Zener cards used in the 1930s were discovered to contain procedural errors and flaws, the results have not replicated when the experiments have been conducted in other laboratories. Science writer Terence Hines has written "the methods used to prevent subjects from gaining hints and clues as to the design on the cards were far from adequate." Leonard Zusne and Warren Jones wrote "the keeping of records in Rhine's experiments was inadequate. Sometimes, the subject would help with the checking of his or her calls against the order of cards. In some long-distance telepathy experiments, the order of the cards passed through the hands of the percipient before it got from Rhine to the agent."
Question: How did those tests go for Eileen?
Answer: A total of over 12,000 guesses were recorded but Garrett failed to produce above chance level.

Problem: Background: George A. Meyer (born 1956) is an American producer and writer. Meyer is best known for his work on The Simpsons, where he led the group script rewrite sessions. He has been publicly credited with "thoroughly shap[ing]...the comedic sensibility" of the show. Raised in Tucson, Meyer attended Harvard University.
Context: Born in Pennsylvania, United States in 1956, Meyer grew up in Tucson, Arizona. He is the eldest of eight children in a Roman Catholic family of German ancestry. His parents both worked in the real estate business. Meyer has made jokes about his somewhat unhappy childhood, stating that one common argument in his household was "which family member ruined a holiday", while his sister noted Meyer was frequently blamed for the family's problems. Due to its size, family activities were limited so Meyer watched lots of television and read Mad magazine. He was an Eagle Scout and an altar boy and wrote for the student newspaper. He grew up hoping to one day become either a priest or ballplayer. He was disinterested in television, only finding humor in Get Smart and Batman, where he appreciated its "loopy, irreverent humor." Meyer attended Harvard University where he served as president of the Harvard Lampoon. The fact that people took humor "very seriously" at the Lampoon "changed [Meyer's] life". In 1977, he and several other Lampoon staffers wrote The Harvard Lampoon Big Book of College Life (ISBN 0385134460), a volume commissioned by Doubleday. Aside from the Lampoon, his grades at Harvard were average and he suffered several bouts of depression. He graduated in 1978 with a degree in biochemistry and was accepted into medical school, but decided not to enroll. Meyer commented on his Roman Catholic upbringing in a 2000 New Yorker profile: "People talk about how horrible it is to be brought up Catholic, and it's all true. The main thing was that there was no sense of proportion. I would chew a piece of gum at school, and the nun would say, 'Jesus is very angry with you about that,' and on the wall behind her would be a dying, bleeding guy on a cross. That's a horrifying image to throw at a little kid. You really could almost think that your talking in line, say, was on a par with killing Jesus."
Question: Was there anything else interesting about his early childhood?
Answer:
He was an Eagle Scout and an altar boy and wrote for the student newspaper. He grew up hoping to one day become either a priest or ballplayer.