1. Their common membership of the category of ‘political culture research’ is, on the other hand, suggested by this observation of Lucian Pye’s: ‘Through the works of… Hannah Arendt, among others, we know something about the distinctive human or cultural basis of totalitarianism; and through the works of Almond and Verba, among others, we know something about the civic culture basic to stable democracy.’ Lucian W. Pye, ‘Political Science and the Crisis of Authoritarianism’, American Political Science Review 84, 1990, 3–19, p. 13.
2. Archie Brown, ‘Conclusion’, in Archie Brown (ed.), Political Culture and Communist Studies (London: Macmillan, 1984), pp. 149–155.
3. Quoted in A. L. Kroeber and Clyde Kluckhohn, Culture: A Critical Review of Concepts and Definitions (New York: Vintage Books, n. d.) (originally published as Papers of the Peabody Museum of American Archaeology and Ethnology, Harvard University 47, 1952), p. 81.
4. Mead had celebrated sexual freedom in Samoa; Freeman on the other hand wrote of repression, a cult of virginity, and furthermore of claims by the inhabitants that Mead was misled. Subsequent defences of Mead have shown, however, that the issues of fact are by no means straightforward, and this is what makes the argument seem like one over mood. See Ivan Brady (ed.), ‘Speaking in the Name of the Real: Freeman and Mead on Samoa’, American Anthropologist 85, 1983, 908–947.
5. James A. Boon, Other Tribes, Other Scribes: Symbolic Anthropology in the Comparative Study of Cultures, Histories, Religions, and Texts (Cambridge: Cambridge University Press, 1982), p. 16.