Women Academics From The United States

"It is utterly false and cruelly arbitrary... to put all the play and learning into childhood, all the work into middle age, and all the regrets into old age."

"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."

"People are still encouraged to marry as if they could count on marriage being for life, and at the same time they are absorbing a knowledge of the great frequency of divorce."

"[Mead saw at least two major problems in dating. First, it encourages men and women to define heterosexual relationships as situational, rather than ongoing] You "have a date," you "go out with a date," you "groan because there isn't a decent date in town." A situation defined as containing a girl — or boy — of the right social background, the right degree of popularity, a little higher than your own."

"Learned behaviors have replaced the biologically given ones."

"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."

"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."

"Man's role is uncertain, undefined, and perhaps unnecessary. By a great effort man has hit upon a method of compensating himself for his basic inferiority. Equipped with various mysterious noise-making instruments, whose potency rests upon their actual form's being unknown to those who hear the sounds — that is, the women and children must never know that they are really bamboo flutes, or hollow logs, or bits of elliptic wood whirled on strings — they can get the male children away from the women, brand them as incomplete, and themselves turn boys into men. Women, it is true, make human beings, but only men can make men."

"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."

"The differences between the two sexes is one of the important conditions upon which we have built the many varieties of human culture that give human beings dignity and stature."

"I have tried, in this book, to do three things. I try first to bring a greater awareness of the way in which the differences and the similarities in the bodies of human beings are the basis on which all our learnings about our sex, and our relationship to the other sex, are built. Talking about our bodies is a complex and difficult matter. We are so used to covering them up, to referring to them obliquely with slang terms or in a borrowed language to hiding even infants' sex membership under blue and pink ribbons. It is difficult to become aware of those things about us which have been, and will always be, patterned by our own particular modesties and reticences. We reject, and very rightly, catalogues of caresses arranged in frequency tables, or accounts of childhood that read like a hospital chart..."

"How are men and women to think about their maleness and their femaleness in this twentieth century, in which so many of our old ideas must be made new? Have we over-domesticated men, denied their natural adventurousness, tied them down to machines that are after all only glorified spindles and looms, mortars and pestles and digging sticks, all of which were once women's work? Have we cut women off from their natural closeness to their children, taught them to look for a job instead of the touch of a child's hand, for status in a competitive world rather than a unique place by a glowing hearth? In educating women like men, have we done something disastrous to both men and women alike, or have we only taken one further step in the recurrent task of building more and better on our original human nature?"

"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."

"If we are to give our utmost effort and skill and enthusiasm, we must believe in ourselves, which means believing in our past and in our future, in our parents and in our children, in that particular blend of moral purpose and practical inventiveness which is the American character."

"There is no necessary connection between warfare and human nature. Human nature is potentially aggressive and destructive and potentially orderly and constructive."

"[In Bali] life is a rhythmic, patterned unreality of pleasant, significant movement, centered in one's own body to which all emotions long ago withdrew."

"The older child who has lost or broken some valuable thing will be found when his parents return, not run away, not willing to confess, but in a deep sleep The thief whose case is being tried falls asleep"

"They draw back into themselves, and are thrown back on their own bodies for gratification. The men become narcissistic and uncertain of the power of any woman, no matter how strange and beautiful, to arouse their desire, but the women remain continually receptive to male advances."

"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."

"Each man's place in the social scheme of his village is know; the contribution which he must make to the work and ceremonial of the village and the share of the whole which he will receive back again are likewise defined. For failure to receive what is due to him, he is fined even more heavily than for failure to give that which is due from him. Just as a man must accept his privileges as well as discharge his duties, so is he also the guardian of his own status and if, as may happen to a high caste, that status is affronted, he himself must perform a ceremony to restore it."

"[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."

"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."

"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."

"Historically our own culture has relied for the creation of rich and contrasting values upon many artificial distinctions, the most striking of which is sex. It will not be by the mere abolition of these distinctions that society will develop patterns in which individual gifts are given place instead of being forced into an ill-fitting mould. 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 human gift will find a fitting place."

"No skill, no special apti­tude, 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."

"We must recognize that beneath the superficial classifications of sex and race the same potentialities exist, recurring generation after generation, only to perish because society has no place for them."

"[Partly as a consequence of male authority] prestige value always attaches to the activities of men."

"If a society insists that warfare is the major occupation for the male sex, it is therefore insisting that all male children display bravery and pugnacity. Even if the insistence upon the differential bravery of men and women is not made articulate, the difference in occupation makes this point implicitly. When, however, a society goes further and defines men as brave and women as timorous, when men are forbidden to show fear and women are indulged in the most flagrant display of fear, a more explicit element enters in. Originally two variations of human temperament, a hatred of fear or willingness to display fear, they have been socially translated into inalienable aspects of the personalities of the two sexes. And to that defined sex-personality every child will be educated, if a boy, to suppress fear, if a girl, to show it."

"We may say that many, if not all, of the personality traits which we have called masculine or feminine are as lightly linked to sex as are the clothing, the manners, and the form of headdress that a society at a given period assigns to either sex."

"Human nature is almost unbelievably malleable, responding accurately and contrastingly to contrasting cultural conditions."

"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."

"[Among the Arapeh... both father and mother are held responsible for child care by the entire community...] If one comments upon a middle-aged man as good-looking, the people answer: 'Good-looking? Ye-e-e-s? But you should have seen him before he bore all those children'."

"[Mead described the Arapesh as a culture in which both sexes were] placid and contented, unaggressive and noninitiatory, noncompetitive and responsive, warm, docile, and trusting."

"Standardized personality differences between the sexes are of this order, cultural creations to which each generation, male and female, is trained to conform."

"It [this book] is, very simply, an account of how three primitive societies have grouped their social attitudes towards temperament about the very obvious facts of sex-difference."

"The semimetaphysical problems of the individual and society, of egoism and altruism, of freedom and determinism, either disappear or remain in the form of different phases in the organization of a consciousness that is fundamentally social."

"It is not until science has become a discipline to which the research ability of any mind from any class in society can be attracted that it can become rigorously scientific."

"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."

"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."

"… Her aunt is an agnostic, an ardent advocate of women's rights, an internationalist who rests all her hopes on Esperanto, is devoted to Bernard Shaw, and spends her spare time in campaigns of anti-vivisection. Her elder brother, whom she admires exceedingly, has just spent two years at Oxford. He is an Anglo-Catholic, an enthusiast concerning all things medieval, writes mystical poetry, reads Chesterton, and means to devote his life to seeking for the lost secret of medieval stained glass. Her mother's younger brother is an engineer, a strict materialist, who never recovered from reading Haeckel in his youth; he scorns art, believes that science will save the world, scoffs at everything that was said and thought before the nineteenth century, and ruins his health by experiments in the scientific elimination of sleep. Her mother is of a quietistic frame of mind, very much interested in Indian philosophy, a pacifist, a strict non-participator in life, who in spite of her daughter's devotion to her will not make any move to enlist her enthusiasms. And this may be within the girl's own household. Add to it the groups represented, defended, advocated by her friends, her teachers, and the books which she reads by accident, and the list of possible enthusiasms, of suggested allegiances, incompatible with one another, becomes appalling."

"Our young people are faced by a series of different groups which believe different things and advocate different practices, and to each of which some trusted friend or relative may belong. So a girl's father may be a Presbyterian, an imperialist, a vegetarian, a teetotaller, with a strong literary preference for Edmund Burke, a believer in the open shop and a high tariff, who believes that women's place is in the home, that young girls should wear corsets, not roll their stockings, not smoke, nor go riding with young men in the evening. But her mother's father may be a Low Episcopalian, a believer in high living, a strong advocate of States' Rights and the , who reads Rabelais, likes to go to musical shows and horse races..."

"[In Western Samoa] native theory and vocabulary recognized the real pervert who was incapable of normal heterosexual response."

"What are the rewards of the tiny, ingrown, biological family opposing its closed circle of affection to a forbidding world of the strong ties between parent and children, ties which an active personal relation from birth until death?... Perhaps these are too heavy prices to pay for a specialization of emotions which might be bought about the other ways, notable through coeducation. And with such a question in our minds its interesting to note that a larger family community, in which there are several adult men and women, seems to ensure the child against the development of the crippling attitudes which have been labelled Oedipus complexes, the Electra complexes, and so on."

"A society which is clamouring for choice, which is filled with many articulate groups, each urging its own brand of salvation, its own variety of economic philosophy, will give each new generation no peace until all have chosen or gone under, unable to bear the conditions of choice."

"With the exception of the few cases to be discussed in the next chapter, adolescence represented no period of crisis or stress, but was instead an orderly developing of a set of slowly maturing interests and activities. The girls' minds were perplexed by no conflicts, troubled by no philosophical queries, beset by no remote ambitions. To live as a girl with many lovers as long as possible and then to marry in one's own village, near one's own relatives, and to have many children, these were uniform and satisfying ambitions."

"The Samoan puts the burden of amatory success upon the man and believes that women need more initiating, more time for maturing of sexual feeling. A man who fails to satisfy a woman is looked upon as a clumsy, inept blunderer."

"I have tried to answer the question which sent me to Samoa: Are the disturbances which vex our adolescents due to the nature of adolescence itself or to the civilization? Under different conditions does adolescence present a different picture?"

"As the traveler who has once been from home is wiser than he who has never left his own doorstep, so a knowledge of one other culture should sharpen our ability to scrutinize more steadily, to appreciate more lovingly, our own."

"During the last hundred years parents and teachers have ceased to take childhood and adolescence for granted. They have attempted to fit education to the needs of the child, rather than to press the child into an inflexible educational mould. To this new task they have been spurred by two forces, the growth of the science of psychology, and the difficulties and maladjustments of youth."

"Little effort was made to explain Saddam's culpability, his misuse of Iraqi resources, or the fact that we were not embargoing medicine or food. I was exasperated that our TV was showing what amounted to Iraqi propaganda...I must have been crazy; I should have answered the question by reframing it and pointing out the inherent flaws in the premise behind it. Saddam Hussein could have prevented any child from suffering simply by meeting his obligations. Instead, I said the following: 'I think this is a very hard choice, but the price, we think, the price is worth it.' As soon as I had spoken, I wished for the power to freeze time and take back those words. My reply had been a terrible mistake, hasty, clumsy, and wrong. Nothing matters more than the lives of innocent people. I had fallen into a trap and said something that I simply did not mean. That is no one's fault but my own."