Margaret Mead Quotes

Laughter is man's most distinctive emotional expression. Man shares the capacity for love and hate, anger and fear, loyalty and grief, with other living creatures. But humour, which has an intellectual as well as an emotional element belongs to man.

A city must be a place where groups of women and men are seeking and developing the highest things they know.

We will be a better country when each religious group can trust its members to obey the dictates of their own religious faith without assistance from the legal structure of their country.

General systems theory, in a sense, is no news at all, as Von Foerster found out when he attempted to organize a conference of general systems people and anthropologists. In a sense, the situation is comparable to that found by the Committee for the Study of Mankind, in which a committee that included Robert Redfidd tried to get each discipline to consider its relationship to the concept of Mankind. An­thropologists replied, "we are related already," and so they were. Something similar may be said of attempts to date in mathematical anthropology. The kind of information that a computer program can finally provide, on a level of a particular culture, is simply a reflection of how detailed field work has been done, and to the careful field worker, on kinship, for example, it provides no illumination.

There has been an increased but still rather limited response to general systems theory, as variously reflected in the work of Bateson, Vayda, Rappaport, Adams, and an interest in the use of computers, programming, matrices, etc. But the interaction between general systems theory (as represented, for example, by the theoretical work of Von Bertalanffy) has been compromised, partly by the state of field data, extraordinarily incomparable as it inevitably is, as well as historical anthropological methods of dealing with wholes. General systems theory has taken its impetus from the excitement of discovering larger and larger contexts, on the one hand, and a kind of microprobing into fine detail within a system, on the other. Both of these activities are intrinsic to anthropology to the extent that field work in living societies has been the basic disciplinary method. It is no revelation to any field-experienced anthropologist that everything is related to everything else, or that whether the entire sociocultural setting can be studied in detail or not, it has to be known in general outline.

The last 20 years have· seen an enormous growth of institutions devoted to anthropological enterprises, membership within the discipline, and students, text ­books, and paraphernalia. From a tiny scholarly group that could easily be fitted into a couple of buses, and most of whom knew each other, we have grown into a group of tremendous, anonymous milling crowds, meeting at large hotels where there are so many sessions that people do well to find those of their colleagues who are interested in the same specialty. Today we look something like the other social science disciplines, suffering some of the same malaise, and becoming cynical about slave markets and worried when grants and jobs seem to be declining.

I have spent most of my life studying the lives of other peoples — faraway peoples — so that Americans might better understand themselves.

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.

I think it was my grandmother who gave me my ease in being a woman. She was unquestionably feminine — small and dainty and pretty and wholly without masculine protest or feminist aggrievement. She had gone to college when this was a very unusual thing for a girl to do, she had a very firm grasp of anything she paid attention to, she had married and had a child, and she a career of her own. All this was true of my mother as well. But my mother was filled with passionate resentment about the condition of women, as perhaps my grandmother might have been had my grandfather lived and had she borne five children and had little opportunity to use her special gifts and training. As it was, the two women I knew best were mothers and had professional training. So I had no reason to doubt that brains were suitable for a woman. And as I had my father's kind of mind — which was also his mother's — I learned that the mind is not sex-typed.

p. 14-15 as cited in: Theodore Schwartz (1979) Socialization As Cultural Communication. p. 14-15

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.

It seems to me very important to continue to distinguish between two evils. It may be necessary temporarily to accept a lesser evil, but one must never label a necessary evil as good.

It has been a woman's task throughout history to go on believing in life when there was almost no hope. lf we are united, we may be able to produce a world in which our children and other people's children will be safe.

Instead of needing lots of children, we need high-quality children.

If you associate enough with older people who do enjoy their lives, who are not stored away in any golden ghettos, you will gain a sense of continuity and of the possibility for a full life.