The World Ahead: An Anthropologist Anticipates the Future (Writings and lectures by Margaret Mead)

A fantastic collection of essays and lectures by Margaret Mead, compiled by William Beeman and Robert Textor.

In university I learned of Margaret Mead solely as an anthropologist of the culture and personality school--I did not imagine that she wrote so extensively in the futurist mode.

This collection is comprised of 25 articles that cover a lot of topics from the future of the family to the future of work to the implications of a globalized world; it was quite refreshing to see an anthropological perspective being applied in such a general scale.

While none of these articles were overly academic (overladen with citations upon cirations), Mead shows how an anthropologist can contribute to future studies through her nuanced and provocative cultural analysis. 

For example, in her discussion of the future of the family, Mead draws on her broad knowledge on family forms in various 'primitive' (an outdated word) cultures, noting the that the position of the father is replaceable, which opens up the possibility for various types of surrogate or "social fatherhood" (p.49).

For example, in her discussion of the future of the family, Mead draws on her broad knowledge on family forms in various 'primitive' (an outdated word) cultures, noting the that the position of the father is replaceable, which opens up the possibility for various types of surrogate or "social fatherhood" (p.49). 

Mead also demonstrates her ability to analyze her own American society; in her discussion of Universal Basic Income, she talks about the American cultural categories of work and leisure that make the idea of subsistence without work a "dangerous" idea--such dichotomies are not active in other cultures. These Puritan categories combined with the development of industrial capitalism leads to what she calls "modern savagery" (p. 228)--the idea that the right to live is only reserved for individuals who work--Mead looks towards community-based support and subsistence models in other cultures as an alternative.

Mead wrote these articles in the post WWII era and in the post-60s era, where an unprecedented global perspective forced its way into the consciousness of humankind. Mead is sensitive to the implications of the new global frame. Writing on man's landing on the moon, she thinks that this makes the “world one, a bounded unit within which all human beings share the same hazards and have access to the same hopes” (p. 248). The nuclear bomb is another such event, where complete annihilation of humanity becomes a possibility, and "all hope [for futurity]... is placed in jeopardy" (p. 79). 

How to live in this new global condition? Mead largely preaches acceptance, tolerance, and learning from one another. One interesting idea she proposes is the creation of a global language. This cannot be a language divorced from the human environment--it must be vital and in a state of change (so no Esperanto). However, Mead is also wary of employing a language of a world power; this will "swamp the smaller languages" (p. 114)--given the vast number of extinct languages and the predominance of English worldwide, Mead was correct in her assertion.

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The introduction by Robert Textor is a great primer on Anticipatory Anthropology in addition to Margaret Mead's activities as a futurist. He summarizes his anticipatory anthropology methodology, and the contributions that anthropology can make to future studies.

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I developed a posthumous respect for Margaret Mead: she was not afraid to step outside of the ivory tower and engage with the public; she had strong opinions and ideas to better the human condition; I do not know if there is an equivalent of her living today.

The academy is increasingly a hostile and precarious place, and academics are forced out from the confines of the library to practice en plein air; this I hope, is an opportunity for a future generation of Margaret Mead's--we must overcome our fear of fresh air and sunlight.

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