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Understanding the Discourse of Early Childhood Education in Coming of Age in Samoa

机译：了解萨摩亚时代早期儿童教育的话语

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The apparently readily comprehensible descriptive discourse in Margaret Mead’s famous ethnographic study Coming of Age in Samoa (1928) (CAS) presents a discursive challenge that is greater than one might expect from a book that has gained a wide readership. Through theoretical analysis, and in relation to the notorious Mead/Freeman controversy, we seek to contribute to understanding CAS as discourse, and even more specifically as educational discourse. Three research questions are addressed: How can the account of Samoan culture presented by Mead in CAS be understood as discourse? How can her account of early childhood education be understood in relation to Freeman’s account? Is Mead describing permissive education when describing patterns of early childhood education in Samoa? We argue that Mead produced an overlapping research discourse that has appealed to the wider public because of its cultural suppressed message aimed at the unconscious in culture. Mead’s and Freeman’s contradictory accounts of Samoan cultural patterns in relation to early childhood education can be explained by differences in the perspectives of the social and hierarchical positions of respectable elders and chiefs (Freeman) and of young girls who were caregivers of even younger children (Mead). Finally, we argue that early childhood education in Samoa at that time was clearly not permissive. Young Samoan girls internalized the symbolic Law (Lacan) and were therefore able to act in an authoritative way as caregivers. In the field of education nearly a century later, Mead’s descriptions of early childhood education in Samoa still provide an intricate case study.
机译：在萨摩亚（1928年）（CAS）中，玛格丽特米德着名的民族教学研究中的明显易于理解的描述性话语（CAS）呈现出一本层读取读者的书本的话语挑战。通过理论分析，并与臭名昭着的米德/弗里曼争议，我们寻求促进对基话语的贡献，甚至更具体地作为教育话语。解决了三个研究问题：米德在CAS中展示的萨摩文文化如何理解为话语？她对早期儿童教育的账户如何理解与弗里曼的账户有关？在描述萨摩亚的早期儿童教育模式时描述了允许教育的宗教教育？我们认为，由于其文化抑制信息，旨在产生重叠的研究话题，这些话题已经吸引了更广泛的公众，因为它的文化抑制信息旨在陷入无意识。米德和弗里曼的佛罗伦文化模式与早期儿童教育有关的矛盾账户可以通过尊重的长老和酋长（Freeman）和甚至是年轻孩子的照顾者的年轻女孩（米德）的观点来解释）。最后，我们认为当时萨摩亚的早期儿童教育显然是不允许的。年轻的萨摩亚女孩内化了象征性的法律（拉康），因此能够以权威的方式行事。在近一个世纪之后的教育领域，米德对萨摩亚早期教育的描述仍然提供了一个复杂的案例研究。

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