Margaret Mead Quotes

Because of their age — long training in human relations — for that is what feminine intuition really is — women have a special contribution to make to any group enterprise, and I feel it is up to them to contribute the kinds of awareness that few men... have incorporated through their education.

Learned behaviors have replaced the biologically given ones.

Envy of the male role can come as much from an undervaluation of the role of wife and mother as from an overvaluation of the public aspects of achievement that have been reserved for men.

As an anthropologist, I have been interested in the effects that the theories of Cybernetics have within our society. I am not referring to computers or to the electronic revolution as a whole, or to the end of dependence on script for knowledge, or to the way that dress has succeeded the mimeographing machine as a form of communication among the dissenting young. Let me repeat that, I am not referring to the way that dress has succeeded the mimeographing machine as a form of communication among the dissenting young. I specifically want to consider the significance of the set of cross-disciplinary ideas which we first called “feed-back” and then called “teleological mechanisms” and then called it “cybernetics,” a form of crossdisciplinary thought which made it possible for members of many disciplines to communicate with each other easily in a language which all could understand.

What people say, what people do, and what they say they do are entirely different things.

Never believe that a few caring people can't change the world. For indeed that's all who ever have.

Today, as we are coming to understand better the circular processes through which culture is developed and transmitted, we recognize that man's most human characteristic is not his ability to learn, which he shares with many other species, but his ability to teach and store what others have developed and taught him. Learning, which is based on human dependency, is relatively simple. But human capacities for creating elaborate teachable systems, for understanding and utilizing the resources of the natural world, and for governing society and creating and creating imaginary worlds all these are very complex. In the past, men relied on the least elaborate part of the circular system, the dependent learning by children, for continuity of transmission and for the embodiment of the new. Now, with our greater understanding of the process, we must cultivate the most flexible and complex part of the system; the behavior of adults. We must, in fact, teach ourselves how to alter adult behavior so that we can give up postfigurative upbringing, with its tolerated configurative components, and discover prefigurative ways of teaching and learning. We must create new models for adults who can teach their children not what to learn but how to learn and not what they should be committed to, but the value of commitment.

Our first and most pressing problem is how to do away with warfare as a method of solving conflicts between national groups within a society who have different views about how the society is to run.

The recurrent problem of civilization is to define the male role satisfactorily enough … so that the male may in the course of his life reach a solid sense of irreversible achievement, of which his childhood knowledge of the satisfactions of child-bearing have given him a glimpse. In the case of women, it is only necessary that they be permitted by the given social arrangements to fulfil their biological role, to attain this sense of irreversible achievement. If women are to be restless and questing, even in the face of child-bearing, they must be made so through education.... Each culture--in its own way--has developed forms that will make men satisfied in their constructive activities without distorting their sure sense of their masculinity. Fewer cultures have yet found ways in which to give women a divine discontent that will demand other satisfactions than those of child-bearing.

Everything is grist for anthropology's mill.

[Our goal was to] translate aspects of culture never successfully recorded by the scientist, although often caught by the artist, into some form of communication sufficiently clear and sufficiently unequivocal to satisfy the requirements of scientific enquiry.

If we are to achieve a richer culture, rich in contrasting values, we must recognize the whole gamut of human potentialities, and so weave a less arbitrary social fabric, one in which each diverse gift will find a fitting place.

Jangan pernah meremehkan kekuatan segelintir orang yang bersungguh-sungguh untuk mengubah dunia. Memang, hanya segelintir orang yang pernah melakukannya, namun itulah satu-satunya cara yang pernah ada.

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.

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.