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CHILDREN'SPLAYSTYLE:
POTENTIALITIES AND LIMITATIONS
OF ITS USEAS A CULTURALINDICATOR
MARGARETMEAD
AmericanMuseumof NaturalHistory
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158 ANTHROPOLOGICAL QUARTERLY
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CHILDREN'S PLA Y STYLE 159
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160 ANTHROPOLOGICAL QUARTERLY
ritual elements may also be latent for long periods of time. For
example, there were elements in the very much reduced ritual life of
the Iatmul in the 1960's, witnessed and recorded by Dr. Rhoda
Metraux, which were not enacted in the very much fuller ceremonial
life witnessedby GregoryBatesonand myself in 1938.3 In 1971 when I
revisitedSamoa after a period of 46 years, the problemaroseof which
form of kava ceremony was to be used to handle the need to
simultaneously honor the governor and myself. This situation was
resolvedby the use of a specialform of the ceremonyin which the kava
was made, but no one drank; the cup was merely touched. It was
claimed that his form of the ceremony had not been used in the life
time of those who elected to use it.
However,although elements of ritual may be carriedin memory to
be reenactedin the same or in a new form after long peribdsof time, as
described,for example,in "An Old Templeand a New Myth,"(Bateson
1970) there are differences between play and ritual. Play shareswith
ritual the characterof something that is intrinsicallyrewarding.Yet it
not only lacks the weight of ritual in which elements have intrinsic
efficacy, but in many cases, it seems to carry a negative weight,
variouslytreatedas unimportant,trivialor unworthyof adult attention.
So in 1925, when H. E. Gregory,the Directorof the Bishop Museum,
heardthat I was going to study the behavior of adolescent girls in
Samoa, he said to me "You may encounterHandydown there, but you
won't overlap because he will be studying important things like
religion."
Norbeckinterpretsthe neglect of play by anthropologistsas one way
of rejecting the animal side of human nature (Norbeck 1974). But I
would be inclined to include it within a generalneglect of childhood
which has been characteristicof "high cultures," especially including
our own. Aries' (1962) study documents the slight attention given to
childhood throughout Europeanhistory. It is almost as if one of the
prices paid for a "high culture"-which requires a long period of
learning,novitiate initiation and subordination,at least, for the section
of the population who carry the great tradition-is a denigrationof at
least some aspects of childhood. This is variously expressed in the
attitude that childrenare not yet full humanbeings.In England,upper
class children start out eating the food and using the accents of the
servantsand only graduallyassume upper class mannersand status; in
France, childrenhave to attain an "age of reason" (Metrauxand Mead
1954).
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CHILDREN'S PLAY STYLE 161
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162 ANTHROPOLOGICAL QUARTERLY
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CHILDREN'S PLAY STYLE 163
hoops all day. The village was pretty empty, it was Saturday,
but every now and again the hoops would appear usually only
one child, rolling a hoop between the houses. As I came back I
met Tomas Ty. with a long switch in his hand. He said that 1
child had broken the banana tree of Teresia, wife of Martin
Ng, and 1 [child] has stolen a tire. He has sent for the school
bell and he is going to gather all the children and make court
against them. I go back with him to his house. He brings out a
chair, and a chair is brought for me from my house. A group
of children keep aggregating to the group, who sit in a huddle,
not looking particularly worried. I am struck how small they
are, really almost all tiny children, only Kenawi, Selan, one
other boy, Nyalowen and 1 other girl have started their
adolescent spurt. This is the striking difference from last year
when the large out of age children were still in the school.
Finished sooner than I expected. Teresia Nyalowen is sitting
on the steps with small children. A first hoop is thrown over
the stake, and then another. I query. T. Ty. says he is going to
impound all the hoops because the children spend all their
time playing with them and don't think about their studies.
Queries of where is one, and another, boys-and hoops-and
they go and seek for them. Everything very leisurely. Four
members of the school committee are here, Akustin, who is
now chairman, Pius Samol, and Paulus Pomat Pitylu. The
hoops are the rings from tanks, heavy and rough, of different
sizes.
5:00 Still looking for the missing children.
A few tiny children wander in the school group and are not
repulsed. There are a group of tiny ones on the ladder with
Teresia Nyalowne, later to be revealed as the culprits of the
banana tree destruction.
5:05 Powaseu Pokus, where is he. Send for him. Word he's in the
old place.
5:06 3 green bananas are laid in front of the group, on a piece of
paper.
The owners of hoops are asked to put their hands up, some do,
other only when urged. (Class V and IV boys). Paulus counts
the hoops and says there are 11 hoops there. The owners are
told to come and claim them, which they do. They are a little
sheepish but that is all, neither very serious nor very shamed.
More children come and another hoop.
Pwopit, one of the taller boys, is now singled out for scolding
for not having come at once. He stands, one side very much
lower than the other, face towards MK's house, while T. Ty
upbraided him.
"The bell sounded."
"They all came, except you."
"Who are you? A teacher?
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164 ANTHROPOLOGICAL QUARTERLY
Or a pupil?"
Children all draw in the sand, at different angles to each other,
eyes down, disinterestedly.
T. Ty asks where bell is. Send a child, Patusiward.
Kialo (V) arrives carrying the bell, having rung it in the far
depths of the Patusi end [of the village].
T. Ty looks at the small children at the ladder, and demands,
"Who took the bananas?"
"Where is Sori Matuwai?"
Finally 5 small children, 2 dressed in pants that they keep
shifting and torturing, are lined up. Akustin stands his child
Cholai down among them. T. Ty leans down and in a gentle
but insistent voice interrogates them.
"Who did it? Who did it?"
Kalowin ways Powaseu (who is absent) in a barely audible
voice.
"You or you or you or Powaseu?"
(Note, this public berating would not have happened
to children below 12 or so, in 1928.)
Children fidget and don't answer.
T. Ty takes a stick and sticks it in the ground and bends over
it, demonstrating the damage that was done. (Paulus has left.)
Pius, T. Ty and Akustin are now on the ground. Akustin's
child cried when put down and was picked up again by his
father.
All three squat to talk to the little children, typical [way] of
talking to a child. Their voices are gentle.
The tallest of the children says, "The three was on the ground
when they took bananas."
"Who put it there?" "Powaseu."
Well go and sit down until Powaseu comes-can't do anything
further.
T. Ty explained to me that Taini, whose tire was taken, is out
fishing, so that case can't be heard.
Kenawi, in a very long laplap, sat on steps of MK's house for a
while and then left, with a sort of flourish.
T. Ty explains to me that they think of nothing but hoops.
"They don't wash, they don't study, they don't obey, they
just roll hoops."
(cf. JK's description of his obsession with canoes as a
child.)
I say, "Why don't you impound them during the week, and let
them play over weekends. Do you remember how you used to
play with little canoes."
T. Ty says, "Yes, but there was no school then."
Akustin, insists they are dangerous, will flop and cut a child's
hand or foot, and the school committee will be held
responsible.
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CHILDREN'S PLA Y STYLE 165
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166 ANTHROPOLOGICAL QUARTERLY
beyond the reef and sink them. They ask me to speak to the
children. I pointed out that all the hoops have gone into the
sea because they didn't obey when told not to roll them in the
village.
Back at the house, JK [John Kilipak, senior man] is
indignant:
"Well then they will have to get something else, something
good for the children to play with."
The sense of obsession with play which worried the Manus elders
was described by John Kilipak, speaking in 1953 of his childhood.
When I was little I thought about a little canoe, a very little one. I
was little and so I could not think of anything else. However, I also
could think about shooting fish. When I woke from sleep in the morn-
ing I had no mind for anything else except going to get my little fish
spear, my little arrows-you remember the bows and arrows thatf
Pomat and I made and some of those you bought and took away
with you-and then I would hurry out to fish with them. But they
weren't big fish, they were only little ones. Sometimes they could be
eaten, sometimes they were too small to eat. These were just thrown
away. The day would pass and it would be night. I would sleep with
my father and mother, in the morning my thought would be on
going out fishing again. Then I would go and shoot fish again. I
wouldn't think of anything else. If it was bad weather I would stay
at home with my father and mother and other children would come
and we would talk of something that we wanted to make. We used
to talk about it first, talk about toy canoes, about coconut shell
[craft]. If the wind from one direction was right, all of us would go
there. All of us would gather [in a crowd] and do it. When play
finished and it was night, our minds would not give up thinking
about them [the canoes]. At dawn, I would get up and think of
nothing but playing with these little canoes. Later, I spent all of my
time in the sea. My mother would wait and wait but I would not
come home. The food cooked for me would harden. It would be
cold. My mother would wait and I would not come. Finally she
would shout for me. I would go and eat but my thoughts would still
be on the games with the canoes. As soon as I had eaten, back I
would go. Now I would play again with my little canoes. Each day it
would be the same. My thoughts never turned to anything else.
Because after all I was a young boy. Now my mind was set on play
only (Mead 1966:116).
In many parts of the world, the obsessional character of play activity
is masked because it is seasonal. There is a seakon for flying kites, or
spinning tops, playing marbles or hop scotch. These seasons may be
actually associated with weather-warm weather encouraging outdoor
games, for example-or they may be calendrically associated-games
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CHILDREN'S PLA Y STYLE 167
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168 ANTHROPOLOGICAL QUARTERLY
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CHILDREN'S PLA Y STYLE 169
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170 ANTHROPOLOGICAL QUARTERLY
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CHILDREN'S PLA Y STYLE 171
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172 ANTHROPOLOGICAL QUARTERLY
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CHILDREN'S PLAY STYLE 173
Then one sits down on beachward canoe, plays. The other one
goes back into shadow of LB canoe. Boy left in big canoe
begins to sing.
(It seems to me actions like participation and
repetition are felt as equivalent.)
Short chase by ukelele players then ukelele players come back.
Boy sites on log on beach, plays hard, Tomas, with a big knife
sharpening a stick. Posangat comes back to work place,
someone calls Rigat away. Two others, Martin and Paliau join
him and as they leave turn and call: "Tomas, Posangat, Pomat
come on." The three called pay no attention, and the other
three leave. The three who remain work on one plane.
1:15 (Isn't watching someone else do something also part
of the series of activity equivalents.. . part of ex-
ternalized action?)
Posangat goes back to his stick.
Tomas sharpens a stick for Selan, he has the knife.
(Leica frame 7)
(Leica frame 8-11) 4 little boys come in through the flats with
fish.
Visiting Mok woman strolls along beach with Lomot con-
tentedly following her.
(Note how rapidly Lomot attaches herself to others
who will take her some place). Lomot (h. 29)
(Leica frame 11) A woman alone in a canoe against the wide
landscape.
Three boys now each working on own plane. Ngalowen (h. 31)
now here has joined Mok woman and Lomot on log.
(Note all Stephen's children hang around where I am
as if at a relative's. Ng. takes the lead among the other
little girls in explaining my movements and posses-
sions.)
Tomas sets his plane up on a very heavy stick. Propeller spins
in wind. Takes it off and holds it between his teeth.
1:21 Tomas has now climbed up into the big canoe; sits. Three little
girls come, Nyame (h. 27), Ngalowen (h. 31) and Maria (h. 60)
and stand near me and looking over at LB canoe groups say:
"Oh they are making airplanes." Posangat walks away in one
direction, Tomas in the other. Tomas tries another stick, puts
plane on it for a second, stands with stick in one hand, walks
over and sits down parallel to Selan. Then 2 back working on
their planes again. Posala (deaf boy) and Pwailep arrive,
wrestle for a moment. They are part of group near my house,
not of plane group. Tomas sets his plane up again.
(Leica frame to 18 of the 3 planes) 1 belonging to Posangat is
quite an accurate model, 2 belonging to Tomas, a rough
caricature, 3 belonging to Selan is a fanciful object something
like a helicopter, with a two-tier propeller on top, the bottom
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174 ANTHROPOLOGICAL QUARTERLY
shaped like a plane. I asked them if they'd ever seen one like
this and they said, "No." His really a pinwheel, on top of
propeller, on top of a model plane.
(Note the easy transition from the old New Guinea 4
point pinwheel to a propeller.)
1:37 One of the other boys comes back, starts to work. Selan now
has his fixed on a short stand which is thrust into a hole in the
ground, propped with extra wedges (Leica frame 18-19).
Tomas's plane supported in a sort of tower of sand (Leica
frame 20-21). Leica of Posangat in the distance, plane on a
pole. Two Leicas of a laden canoe coming in. Posangat wades
out and sets his up on the dry flat. Leica of new group around
Selan.
(It was there till 3 o'clock today but has now at 4:30
disappeared).
I return to house to find little girls have all made their pretend
percussion instruments and are singing to them. (L3) Nyamai
brings a handful of sand and dumps it down in between them.
1:55 Only Selan left. Nyamai goes over and watches him. A new
group of children gather. LL comes over and takes his two
children out of the group. I call him to ask his view of the
Karol-Peranis P. quarrel, and then he goes off with his children
to cut sago leaves.
(Leica frame 31) Posalo now has 2 ordinary pinwheels
whirling, one in each hand.
(Watch him for footnotes on the visible themes.)
Selan has now disappeared and leaves the helicopter toy
whirling all by itself. Posalo goes, takes the helicopter out of
its hole and fastens one of his green pinwheels over the top of
it. Leaves it lying inert in the sand. Pwoitchalon (+/ Kalowin,
Old Pere) wades out to where Posangat's plane stands lonely
on the flat and stands beside it. (Leica.) Two Leicas of Nyamai
leaning over Selan's deserted plane, standing it up again and
fixing it. Pwoitchalon, all alone on the edge of the beach starts
standing up the uprights for a little stick house. Nyamai comes
back to my house holding the other pin which Posalo had.
Mok woman and Lomot wander away villageward. Posalo has
disappeared. Molung (1) and Matuwai (2) now sitting on
overturned canoe looking at the toy helicopter.
2:10 Nyamai and the other girls join group by helicopter. Pwoit-
chalon still building his house all by himself. Two Leicas of
Nyamai, Molung and Nyawase'u (h. 42) (Leica). Nyamai goes
over to Nyawase'u. Other girls gather around Nyawase'u. Little
pinwheel on the helicopter is whirling all alone. Ngaoli fusses
with Molung's hair.
(Note Ngaoli has been working on a mat for me, may
account for her wandering out.)
2:15 Pwoitchalon stands and looks at the sticks he has stood up.
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CHILDREN'S PLA Y STYLE 175
August 8, 1953
10:55 a.m. When I arrived at the beach, small girls, Ngalowen, Ipam,
(Stephen's daughter who lives with her mother's mother in
Bunai), [and] Alupwai.
(Do we have any examples anywhere of microcosmic
play developing with only boys? All the best known
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176 ANTHROPOLOGICAL QUARTERLY
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CHILDREN'S PLA Y STYLE 177
NOTES
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178 ANTHROPOLOGICAL QUARTERLY
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CHILDREN'S PLA Y STYLE 179
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180 ANTHROPOLOGICAL QUARTERLY
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CHILDREN'S PLA Y STYLE 181
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