Mary Douglas
Mary Douglas
Anthropologist and Sociologist
Full Name and Common Aliases
Mary Douglas was born on March 25, 1921, in San Remo, Italy. Her full name is Mary Tew, but she is commonly known as Mary Douglas.
Birth and Death Dates
March 25, 1921 – May 16, 2007
Nationality and Profession(s)
Mary Douglas was a British anthropologist and sociologist of Welsh descent. She held dual nationality, being both British and American by citizenship.
Early Life and Background
Douglas grew up in a family that valued education and the arts. Her father, Alfred Tew, was an Anglican priest who later became a lecturer at the University of London's Institute of Social Studies. This exposure to academia and social issues from an early age likely influenced Douglas' future career choices.
Major Accomplishments
Mary Douglas made significant contributions to the fields of anthropology and sociology. Her work focused on the relationships between ritual, symbolism, and power in societies. Some of her notable accomplishments include:
Developing the theory of "grid-group" analysis, which describes how social groups are organized based on their needs for security and solidarity.
Examining the concept of "purity and danger," where she analyzed the role of taboos in maintaining social order.
Conducting extensive research on the relationship between ritual and power, particularly in the context of indigenous cultures.Notable Works or Actions
Some of Mary Douglas' notable works include:
Purity and Danger (1966) - a seminal work that explores how societies define and manage danger through rituals and taboos.
Natural Symbols: Explorations in Cosmology (1970) - a book that examines the symbolic relationships between natural phenomena and human culture.
How Institutions Think (1986) - a critical analysis of institutional thought and its impact on social theory.
Impact and Legacy
Mary Douglas' work has had a lasting impact on anthropology, sociology, and related fields. Her theories have influenced scholars across disciplines, from cultural studies to philosophy. Her emphasis on the importance of symbolism and ritual in shaping human behavior has contributed significantly to our understanding of how societies function.
Why They Are Widely Quoted or Remembered
Mary Douglas is widely quoted and remembered for her insightful analysis of social phenomena. Her work continues to inspire new generations of scholars, policymakers, and thinkers. Her ability to bridge the gaps between theory and practice has made her ideas relevant not only in academia but also in real-world applications.
In summary, Mary Douglas was a pioneering anthropologist and sociologist whose work continues to shape our understanding of human behavior and social systems. Her contributions to the fields of anthropology and sociology have left an indelible mark on academic thought and beyond.
Quotes by Mary Douglas
Without that assured American largesse Israel would have been obliged to come to an accommodation with her neighbours.
Behind a leader there must be followers, but they should always be on the lookout for the main chance and ready to change sides if the current leader doesn’t deliver.
Where there is dirt there is system. Dirt is the byproduct of a systematic ordering and classification of matter.
Institutions have the pathetic megalomania of the computer whose whole vision of the world is its own program.
Without the letters of condolence, telegrams of congratulations, and occasional postcards, the friendship of a separated friend is not a social reality. It has no existence without the rites of friendship. Social rituals create a reality which would be nothing without them. It is not too much to say that ritual is more to society than words are to thought. For it is very possible to know something and then find words for it. But it is impossible to have social relations without symbolic acts.
The theory of cultural bias... is the idea that a culture is based on a particular form of organization. It can't be transplanted except to another variant of that organization.
If people want to compete for leadership of a religious group, they can compete in piety. A chilling thought. Or funny.
Our technological infrastructure alienates us from each other. No need to form a workplace community, everybody there will be out in a year or two, and so will you, looking for a better place.
Since 1970, relationships can be more volatile, jobs more ephemeral, geographical mobility more intensified, stability of marriage weaker.