Quotes of All Topics . Occasions . Authors
EARTH DAY uses one of humanity's great discoveries, the discovery of anniversaries by which, throughout time, human beings have kept their sorrows and their joys, their victories, their revelations and their obligations alive, for re-celebration and re-dedication another year, another decade, another century, another eon.
American society is very like a fish society. . . . Among certain species of fish, the only thing which determines order of dominance is length of time in the fishbowl. The oldest resident picks on the newest resident, and if the newest resident is removed to a new bowl, he, as oldest resident, will pick on the newcomers.
No matter how free divorce, how frequently marriages break up, in most societies there is the assumption of permanent mating, of the idea that the marriage should last as long as both live. . . . No known society has ever invented a form of marriage strong enough to stick that did not contain the 'till death us do part' assumption.
Everybody's suffering is mine but not everybody's murdering ... I do not distinguish for one moment whether my child is in danger or a child in central Asia. But I will not accept responsibility for what other people do because I happen to belong to that nation or that race or that religion. I do not believe in guilt by association.
If I were to be taken hostage, I would not plead for release nor would I want my government to be blackmailed. I think certain government officials, industrialists and celebrated persons should make it clear they are prepared to be sacrificed if taken hostage. If that were done, what gain would there be for terrorists in taking hostages?
In contrast to our own social environment which brings out different aspects of human nature and often demonstrated that behavior which occurs almost invariably in individuals within our society is nevertheless due not to original nature but to social environment; and a homogeneous and simple development of the individual may be studied.
Human beings do not carry civilization in their genes. All that we do carry in our genes are certain capacities- the capacity to learn to walk upright, to use our brains, to speak, to relate to our fellow men, to construct and use tools, to explore the universe, and to express that exploration in religion, in art, in science, in philosophy.
laughter, that distinctively human emotion, laughter which springs from trust in the other, from willingness to put oneself momentarily in the other's place, even at one's own expense, is the special emotional basis of democratic procedures, just as pride is the emotion of an aristocracy, shame of a crowd that rules, and fear of a police state.
Mourning has become unfashionable in the United States. The bereaved are supposed to pull themselves together as quickly as possible and to reweave the torn fabric of life. ... we do not allow ... for the weeks and months during which a loss is realized - a beautiful word that suggests the transmutation of the strange into something that is one's own.
Orientation in time, space, and status are the essentials of social existence, and the Balinese, although they make very strong spirits for ceremonial occasions, with a few startling exceptions resist alcohol, because if one drinks one loses one's orientation. Orientation is felt as a protection rather than as a strait jacket and its loss provokes extreme anxiety.
Female animals defending their young are notoriously ferocious and lack the playful delight in combat which characterizes the mock combats of males of the same species. There seems very little ground for claiming that the mother of young children is more peaceful, more responsible, and more thoughtful for the welfare of the human race than is her husband or brother.
No society has ever yet been able to handle the temptations of technology to mastery, to waste, to exuberance, to exploration and exploitation... We have to learn to cherish this earth and cherish it as something that's fragile, that's only one, it's all we have... We have to use our scientific knowledge to correct the dangers that have come from science and technology.
Many women, particularly young women, have claimed the right to use the most explicit sex terms, including extremely vulgar ones, in public as well as private. But it is men, far more than women, who have been liberated by this change. For now that women use these terms, men no longer need to watch their own language in the presence of women. But is this a gain for women?
The institution of marriage in all societies is a pattern within which the strains put by civilization on males and females alike must be resolved, a pattern within which men must learn, in return for a variety of elaborate rewards, new forms in which sexual spontaneity is still possible, and women must learn to discipline their receptivity to a thousand other considerations.
The protection of a ten-year-old girl from her father's advances is a necessary condition of social order, but the protection of the father from temptation is a necessary condition of his continued social adjustment. The protections that are built up in the child against desire for the parent become the essential counterpart to the attitudes in the parent that protect the child.
Mead's anthropology had many other red, white and blue- blooded virtues. One was the common anthropological conceit, out of which she made a career, to the effect that the ultimate value of studying other cultures was the use we could make of them to reconstruct our own - a heady kind of intellectual imperialism, as if the final meaning of others' lives was their significance for us.
Ninety-nine percent of the time humans have lived on this planet we've lived in tribes, groups of 12 to 36 people. Only during times of war, or what we have now, which is the psychological equivalent of war, does the nuclear family prevail, because it's the most mobile unit that can ensure the survival of the species. But for the full flowering of the human spirit we need groups, tribes.
Coming to terms with the rhythms of women's lives means coming to terms with life itself, accepting the imperatives of the body rather than the imperatives of an artificial, man-made, perhaps transcendentally beautiful civilization. Emphasis on the male work-rhythm is an emphasis on infinite possibilities; emphasis on the female rhythms is an emphasis on a defined pattern, on limitation.
Those social behaviors which automatically preclude the building of a democratic world must go - every social limitation of human beings in terms of heredity, whether it be of race, or sex, or class. Every social institution which teaches human beings to cringe to those above and step on those below must be replaced by institutions which teach people to look each other straight in the face.
No skill, no special aptiÂtude, no vividness of imagination or precision of thinking would go unrecognized because the child who possessed it was of one sex rather than the other. No child would be relentlessly shaped to one pattern of behavior, but instead there should be many patterns, in a world that had learned to allow to each individual the pattern which was most congenial to his gifts.
Margaret Mead was both a student of civilization and an exemplar of it. To a public of millions, she brought the central insight of cultural anthropology: that varying cultural patterns express an underlying human unity. She mastered her discipline, but she also transcended it. Intrepid, independent, plain spoken, fearless, she remains a model for the young and a teacher from whom all may learn.
There are unidentified flying objects. That is, there are a hard core of cases-perhaps 20 to 30 percent in different studies-for which there is no explanation. We can only imagine what purpose lies behind the activities of these quiet, harmlessly cruising objects that time and again approach the Earth. The most likely explanation, it seems to me, is that they are simply watching what we are up to
I used to say to my classes that the ways to get insight are: to study infants; to study animals; to study primitive people; to be psychoanalyzed; to have a religious conversion and get over it; to have a psychotic episode and get over it; or to have a love affair with an old Russian. And I stopped saying that when a little dancer in the front row put up her hand and said, 'Does he have to be old?
Our treatment of both older people and children reflects the value we place on independence and autonomy. We do our best to make our children independent from birth. We leave them all alone in rooms with the lights out and tell them, 'Go to sleep by yourselves.' And the old people we respect most are the ones who will fight for their independence, who would sooner starve to death than ask for help.
Earth Day is the first holy day which transcends all national borders, yet preserves all geographical integrities, spans mountains and oceans and time belts, and yet brings people all over the world into one resonating accord, is devoted to the preservation of the harmony in nature and yet draws upon the triumphs of technology, the measurement of time, and instantaneous communication through space.
When human beings have been fascinated by the contemplation of their own hearts, the more intricate biological pattern of the female has become a model for the artist, the mystic, and the saint. When mankind turns instead to what can be done, altered, built, invented, in the outer world, all natural properties of men, animals, or metals become handicaps to be altered rather than clues to be followed.
Much of the ill-tempered railing against women that has characterized the popular writing of the last two years is a half-heartedattempt to find a way back to a more balanced relationship between our biological selves and the world we have built. So women are scolded both for being mothers and for not being mothers, for wanting to eat their cake and have it too, and for not wanting to eat their cake and have it too.
The suffering of either sex - of the male who is unable, because of the way in which he was reared, to take the strong initiating or patriarchal role that is still demanded of him, or of the female who has been given too much freedom of movement as a child to stay placidly within the house as an adult - this suffering, this discrepancy, this sense of failure in an enjoined role, is the point of leverage for social change.
I think the important thing about sisters is that they share the same minute, familiar life-style, the same little sets of rules. Therefore they can keep house with each other late in life, because they share the same bunch of housewifely prejudices. The important thing about women today is, as they get older, they still keep house. It's one reason they don't die, but men die when they retire. Women just polish the teacups.
Even very recently, the elders could say: 'You know, I have been young and you never have been old.' But today's young people can reply: 'You never have been young in the world I am young in, and you never can be.' ... the older generation will never see repeated in the lives of young people their own unprecedented experience of sequentially emerging change. This break between generations is wholly new: it is planetary and universal.
I have been accused of having believed when I wrote Sex and Temperament that there are no sex differences... This, many readers felt, was too much. It was too pretty. I must have found what I was looking for. But this misconception comes from a lack of understanding of what anthropology means, of the open-mindedness with which one must look and listen, record in astonishment and wonder, that which one would not have been able to guess.
Every act of motherhood contains a dual intent, as the mother holds the child close and prepares it to move way from her, as she supports the child and stands it firmly on its own feet, and as she guards it against danger and sends it out across the yard, down by the stream, and across the traffic-crowded highway. Unless a mother can do both - gather her child close and turn her child out toward the world - she will fail in her purpose.
For Immanuel Kant, the term anthropology embraced all the human sciences, and laid the foundation of familiar knowledge we need, to build solidly grounded ideas about the moral and political demands of human life. Margaret Mead saw mid-twentieth-century anthropology as engaged in a project no less ambitious than Kant's own, and her Terry Lectures on Continuities in Cultural Evolution provide an excellent point to enter into her reflections.
Anthropology... has always been highly dependent upon photography... As the use of still photography - and moving pictures - has become increasingly essential as a part of anthropological methods, the need for photographers with a disciplined knowledge of anthropology and for anthropologists with training in photography has increased. We expect that in the near future sophisticated training in photography will be a requirement for all anthropologists. (1962)
Our first and most pressing problem is how to do away with warfare as a method of solving conflicts between national groups or between groups within a society who have different views about how the society is to be run. If you look back, you will see that warfare was an invention, just as ways of handling government or taxes are inventions. You will see, too, that once people use an invention they go on using it until they find another which they think is superior.
The capacity for friendship usually goes with highly developed civilizations. The ability to cultivate people differs by culture and class; but on the whole, educated people have more ways to make friends... . In England, for instance, you find everyone in your class has read the same books. Here, people grope for something in common-like a newly engaged girl who came to me and said, "It's absolutely wonderful! His uncle and my cousin were on the same football team.
I did not write it [Coming of Age in Samoa] as a popular book, but only with the hope that it would be intelligible to those who might make the best use of its theme, that adolescence need not be the time of stress and strain which Western society made it; that growing up could be freer and easier and less complicated; and also that there were prices to pay for the very lack of complication I found in Samoa - less intensity, less individuality, less involvement with life.
where families suffer from disasters that are preventable, this is a measure of a whole nation's neglect. A society imperils its own future when, out of negligence or contempt, it overlooks the need of children to be reared in a family ... or when, in the midst of plenty, some families cannot give their children adequate food and shelter, safe activity and rest, and an opportunity to grow into full adulthood as people who can care for and cherish other human beings like themselves.
Chief among our gains must be reckoned this possibility of choice, the recognition of many possible ways of life, where other civilizations have recognized only one. Where other civilizations give a satisfactory outlet to only one temperamental type, be he mystic or soldier, business man or artist, a civilization in which there are many standards offers a possibility of satisfactory adjustment to individuals of many different temperamental types, of diverse gifts and varying interests.
If they learn easily, they are penalized for being bored when they have nothing to do; if they excel in some outstanding way, they are penalized as being conspicuously better than the peer group. The culture tries to make the child with a gift into a one-sided person, to penalize him at every turn, to cause him trouble in making friends and to create conditions conducive to the development of a neurosis. Neither teachers, the parents of other children, nor the child peers will tolerate a Wunderkind.
Many people are shrinking from the future and from participation in the movement toward a new, expanded reality. And, like homesick travelers abroad, they are focusing their anxieties on home. The reasons are not far to seek. We are at a turning point in human history. . . . We could turn our attention to the problems that going to the Moon certainly will not solve ... But I think this would be fatal to our future. . . . A society that no longer moves forward does not merely stagnate; it begins to die.
In every human society of which we have any record, there are those who teach and those who learn, for learning a way of life is implicit in all human culture as we know it. But the separation of the teacher's role from the role of all adults who inducted the young into the habitual behavior of the group, was a comparatively late invention. Furthermore, when we do find explicit and defined teaching, in primitive societies we find it tied in with a sense of the rareness or the precariousness of some human tradition.
Each home has been reduced to the bare essentials -- to barer essentials than most primitive people would consider possible. Only one woman's hands to feed the baby, answer the telephone, turn off the gas under the pot that is boiling over, soothe the older child who has broken a toy, and open both doors at once. She is a nutritionist, a child psychologist, an engineer, a production manager, an expert buyer, all in one. Her husband sees her as free to plan her own time, and envies her; she sees him as having regular hours and envies him.
The city as a center where, any day in any year, there may be a fresh encounter with a new talent, a keen mind or a gifted specialist-this is essential to the life of a country. To play this role in our lives a city must have a soul-a university, a great art or music school, a cathedral or a great mosque or temple, a great laboratory or scientific center, as well as the libraries and museums and galleries that bring past and present together. A city must be a place where groups of women and men are seeking and developing the highest things they know.
Women should be permitted to volunteer for non-combat service... We have no real way of knowing whether the kinds of training that teach men both courage and restraint would be adaptable to women or effective in a crisis. But the evidence of history and comparative studies of other species suggest that women as a fighting body might be far less amenable to the rules that prevent war from becoming a massacre and, with the use of modern weapons, that protect the survival of all humanity. That is what I meant by saying that women in combat might be too fierce.
Both men and women are conceived as merely capable of response to a situation that their society has already defined for them as sexual, and so the Arapesh feel that it is necessary to chaperon betrothed couples who are too young... with their definition of sex as a response to an external situation rather than as spontaneous desire, both men and women are regarded as helpless in the face of seduction. Parents warn their sons even more than they warn their daughters against permitting themselves to get into situations in which someone can make love to them.
Sisters, while they are growing up, tend to be very rivalrous and as young mothers they are given to continual rivalrous comparisons of their several children. But once the children grow older, sisters draw closer together and often, in old age, they become each other's chosen and most happy companions. In addition to their shared memories of childhood and of their relationship to each other's children, they share memories of the same home, the same homemaking style, and the same small prejudices about housekeeping that carry the echoes of their mother's voice.
The prophet who fails to present a bearable alternative and yet preaches doom is part of the trap that he postulates. Not only does he picture us caught in a tremendous man-made or God-made trap from which there is no escape, but we must also listen to him day in, day out, describe how the trap is inexorably closing. To such prophecies the human race, as presently bred and educated and situated, is incapable of listening. So some dance and some immolate themselves as human torches; some take drugs and some artists spill their creativity in sets of randomly placed dots on a white ground.