Two or three years later this will all be changed. Adolescence, she wrote, might be more or less stormy, and sexual development more or less problematic in different cultures. The boy who begins to take an active interest in girls is also seen less in a gang and spends more time with one close companion. The data that Mead shares throughout the book is quantitative, painting a picture of everyday life for women in Samoa. Tui's blood relatives lived many villages away. It was also really nice to see how she took notes and jotted down data. From the night dances, now discontinued under missionary influence, which usually ended in a riot of open promiscuity, children and old people were excluded, as non-participants whose presence as unin- volved spectators would have been indecent.
Dancing was an agony to her. All of her five lovers had been casual, all temporary, all unimportant. She even puts the girls living with the missionaries in a different category of girlhood because of the additional restrictions they had on their life. This is probably due to the Missionary in- fluence which if it has failed to give the native a con- viction of Sin, has at least provided him with a list of sins. How great a protection for the Individual such an attitude is will readily be seen when it is remembered how little privacy any one has. After proposing a way to understand these commonalities and cleavages as a basis for this taxonomy, the question of what is to be gained by a common purpose in a social science of identity is explored.
But he will wait there until dawn, until his hair is wet with dew and his heart is very angry and still she does not come. This attitude is fostered by the scarcity of taboos. Mead stated that: The children must be taught how to think, not what to think. True she could never hope to be taufo, but neither could they, despite their superior birth, so peace and amity reigned because of her cousins' defi- ciencies. A strange child from another group, provided she came alone, could usually take refuge beside a rela- tive.
Responsibility: by Margaret Mead ; foreword by Franz Boas. And should Fua live twenty years longer, another complication threatened his succession. She did not want to marry again. An accident of resi- dence accounts for the most intense group development being in the centre of Luma, where nine little girls of nearly the same age and with abundant relationship ties lived close together. This studies include: psychology, anthropology, biology, etc. No one living permanently in another village is counted as a member of the household, which is strictly a local unit.
In olden days, if his heart was not softened, he might take a club and together with his relatives go out and kill those who sit without. All these things are the general fabric of American life, known to me as investigator, known to you as readers. Occasionally the young girls may be called upon to sew thatch or gather paper mulberry j more occasionally they plant and cultivate a paper mulberry crop, but their main function is to be ceremonial help- ers for the meetings of the wives of mataisy and vil- lage hostesses in inter-village life. But even at a penny per cigarette butt collected from around the house, earning enough for a fifty cent paperback took a while, especially after the grounds had been scoured a couple of times. The youngest was even younger than Timu. I became fascinated with the controversy over Margaret Mead's work, so I read the original book, and then educated myself on the criticisms. Inferiority there seems to be derived from two sources, clumsiness in sex relations which affects the young men after they are grown and produces the moetotoloy and clumsiness upon the dance floor.
In front of a house at the end of the village, a father cries out the birth of a son. She explains the different types of relationships including formal marriage and also unmarried relationships. She explains that families that will be cooking meals are forced to have a very hard day at work in order to get materials for their meal. An examination of the truthlikeness of narratives is thus not always possible. In strong contrast was the fate of Lusi, who was only seven, too young to be really eligible for the games of her ten- and eleven-year-old elders.
The similarities between Samoan and American culture begin during childhood. In any case, she recommends that western culture adopt the same attitudes, obviating sexual guilt, imparting youngsters a smooth passage to conflict-free adulthood, and she spends many pages explaining how we might go about making this happen. Witness a from in this month's Current Anthropology of the controversy over Margaret Mead's Samoan fieldwork. When they got a little older, they ran in their villages in what Mead called gangs. This tendency to make the classifying principle age, rather than married state, is reinforced outside the home by the fact that the wives of untitled men and all un- married girls past puberty are classed together in the ceremonial organisation of the village. Her father's house stood all alone in the centre of a grove of palm trees, just out of sight and ear-shot of the nearest neighbour.
Chief or child, he dwells habitually in a house with at least half a dozen other people. Often a dancer does not pay enough attention to her fellow dancers to avoid continually colliding with them. The little girl who is learning to dance has these three styles from which to choose, she has twenty-five or thirty figures from which to compose her dance and most important of all she has the individual dancers to watch. The little boy and girl are branded by their companions as guilty of tautala lai t'ltl presuming above their ages as is the boy who loves or aspires to love an older woman, while the idea of an older man pursuing a young girl appeals strongly to their sense of humour j or if the girl is very young and naive, to their sense of unfit- ness. Benjamin Spock, a then largely unknown young pediatrician who had innovative ideas about child rearing.
This relation- ship aspect is the only permanent element in the group and even this is threatened by any change of residence. She mentioned how European beliefs are integrated here. By showing that the natives of Samoa engaged in social and sexual practices we consider to be unusual or harmful, Mead sought to highlight the malleability of humankind, and the power that culture has in shaping us into who we ultimately become. Children were not classified by how smart they were or what they could do best, but on how old they were. Her sister Lila had eloped at fifteen with a seventeen-year-old boy.