‘There is a world in which children almost always feel “wanted” and where “there is no cultural preference for babies of either sex” (Howell 1988: 159). Infants are suckled on demand by their mothers and by other women in her absence. They are indulged and cosseted by their fathers, grandparents, and siblings. Children wean themselves over a long period and are given nutritious foods (Robson and Kaplan 2003: 156). They are subject to little or no restraint or coercion. Infants and toddlers are carried on long journeys and comforted when distressed. If they die in infancy, they may be mourned (Henry 1941/1964: 66). They are rarely or never physically punished or even scolded (Hernandez 1941: 129–130). They are not expected to make a significant contribution to the household economy and are free to play until the mid to late teens (Howell 2010: 30). Their experience of adolescence is relatively stress free (Hewlett and Hewlett 2013: 88). This paradise exists among a globally dispersed group of isolated societies – all of which depend heavily on foraging for their subsistence. They are also characterized by relatively egalitarian and close social relations, including relative parity between men and women (Hewlett et al. 1998)’
The Anthropology of Childhood: Cherubs, Chattel, Changelings (David F. Lancy)
‘I have not the slightest pretension to what is properly called erudition. Yet from my childhood I have striven to understand what the better and wiser people of every age were driving at in their works. Shame on an artist who does not consider it his duty to achieve at least as much…’
Ludwig van Beethoven
‘…most men discover when they look back on their life that they have the whole time been living ad interim, and are surprised to see that which they let go by so unregarded and unenjoyed was precisely their life, was precisely that in expectation of which they lived.’
‘Few men realise, that their life, the very essence of their character, their capabilities and their audacities, are only the expression of their belief in the safety of their surroundings.’
‘After I had thrown my rusty cankered money into the poor wretch’s hands, I rode away from him, being filled with a trembling, joy and amazement, feeling the sparkles of a great glory arising up from under these ashes… I rode back to the poor wretch saying, “because I am a King I have done this, but you need not tell anyone.”’
‘One of the contradictions of the bourgeoisie in its period of decline is that while it respects the abstract principle of intellectual and artistic creation, it resists actual creations when they first appear, then eventually exploits them. This is because it needs to maintain a certain degree of criticality and experimental research among a minority, but must take care to channel this activity into narrowly compartmentalized utilitarian disciplines and avert any holistic critique and experimentation. In the domain of culture the bourgeoisie strives to divert the taste for innovation, which is dangerous for it in our era, toward certain confused, degraded and innocuous forms of novelty.’
Stealing the common from the Goose (anon)
The law locks up the man or woman
Who steals the goose off the common
But leaves the greater villain loose
Who steals the common from the goose.
The law demands that we atone
When we take things we do not own
But leaves the lords and ladies fine
Who takes things that are yours and mine.
The poor and wretched don’t escape
If they conspire the law to break;
This must be so but they endure
Those who conspire to make the law.
The law locks up the man or woman
Who steals the goose from off the common
And geese will still a common lack
Till they go and steal it back.