Culture is a key concept in socialization as it influences our beliefs and behaviors. Culture is a part of each person and is the foundation of a society. People in general absorbs the rules, values, norms and beliefs of the culture they were born into (Nieto & Bode, 2008).
Think about what are the informal unwritten rules when you pass an acquaintance at school, work, in the grocery store, or in the mall? Generally, we do not consider all of the intricacies of the rules of behavior. We may simply say, “Hello!” and ask, “How was your weekend?” or some other trivial question meant to be a friendly greeting. Rarely do we physically embrace or even touch the individual. In fact, doing so may be viewed with scorn or distaste, since as people in the United States we have fairly rigid rules about personal space. However, we all adhere to various rules and standards that are created and maintained in culture.These rules and expectations have meaning, and there are ways in which you may violate this negotiation. Culturally, we examine in what situation and context certain behavior is expected, and in which situations perhaps it is not. These rules are created and enforced by people who interact and share societal norms.
Critical Reflection
Think about the setting and environment of grocery stores in each culture. Would these differences change the way one interacts with others?
In everyday conversation, people rarely distinguish between the terms culture and society, but the terms have slightly different meanings, and the distinction is important to educators. A society describes a group of people who share a community and a culture. By “community,” is a definable region—as small as a neighborhood (Brooklyn, or “the east side of town”), as large as a country (Ethiopia, the United States, or Nepal), or somewhere in between (in the United States, this might include someone who identifies with Southern or Midwestern society). To clarify, a culture represents the beliefs and practices of a group, while society represents the people who share those beliefs and practices. Neither society nor culture could exist without the other. In this section we examine the relationship between culture and society in greater detail and pay special attention to the elements and forces that shape culture, including diversity and cultural changes. A final discussion touches on the different theoretical perspectives from which sociologists research culture.
Almost every human behavior, from parenting, to bathing, to shopping to marriage to expressions of feelings, is learned. Children learning the behaviors make them apart of the group. The conduct and systems of the group is collectively called culture. In the United States, people tend to view marriage as a choice between two people, based on mutual feelings of love. In other nations and in other times, marriages have been arranged through an intricate process of interviews and negotiations between entire families. To someone raised in New York City, the marriage customs of a family from Nigeria may seem strange or even wrong. Conversely, someone from a traditional Kolkata family might be perplexed with the idea of romantic love as the foundation for marriage and lifelong commitment. In other words, the way in which people view marriage depends largely on what they have been taught.
Behavior based on learned customs is not a bad thing. Being familiar with unwritten rules helps people feel secure and “normal.” Most people want to live their daily lives confident that their behaviors will not be challenged or disrupted. But even an action as seemingly simple as commuting to school evidences a great deal of cultural propriety.
Take the case of going to school on public transportation. Whether people are commuting in Dublin, Cairo, Mumbai, or San Francisco, many behaviors will be the same, but significant differences also arise between cultures. Typically, a passenger will find a marked bus stop or station, wait for his bus or train, pay an agent before or after boarding, and quietly take a seat if one is available. But when boarding a bus in Cairo, passengers might have to run, because buses there often do not come to a full stop to take on patrons. Dublin bus riders would be expected to extend an arm to indicate that they want the bus to stop for them. And when boarding a commuter train in Mumbai, passengers must squeeze into overstuffed cars amid a lot of pushing and shoving on the crowded platforms. That kind of behavior would be considered the height of rudeness in the United States, but in Mumbai it reflects the daily challenges of getting around on a train system that is taxed to capacity.
In this example of commuting, culture consists of thoughts (expectations about personal space, for example) and tangible things (bus stops, trains, and seating capacity). Material culture refers to the objects or belongings of a group of people. Metro passes and bus tokens are part of material culture, as are automobiles, stores, and the physical structures where people worship. Nonmaterial culture, in contrast, consists of the ideas, attitudes, and beliefs of a society. Material and nonmaterial aspects of culture are linked, and physical objects often symbolize cultural ideas. A metro pass is a material object, but it represents a form of nonmaterial culture, namely, capitalism, and the acceptance of paying for transportation.
Cultural Universals
Often, a comparison of one culture to another will reveal obvious differences. But all cultures also share common elements. Cultural universals are patterns or traits that are globally common to all societies. One example of a cultural universal is the family unit: every human society recognizes a family structure that regulates sexual reproduction and the care of children. Even so, how that family unit is defined and how it functions vary. In many Asian cultures, for example, family members from all generations commonly live together in one household. In these cultures, young adults continue to live in the extended household family structure until they marry and join their spouse’s household, or they may remain and raise their nuclear family within the extended family’s homestead. In the United States, by contrast, individuals are expected to leave home and live independently for a period before forming a family unit that consists of parents and their offspring. Other cultural universals include customs like funeral rites, weddings, and celebrations of births. However, each culture may view the ceremonies quite differently.
Cultural Iceberg
There are many factors of culture, it is powerful it is obvious in many ways but imperceivable in other ways (Hall, 1989). Theorists explain that culture is visible and invisible. Culture is visible in a groups dress, food, gestures, systems, as an educator this is the easiest elements of culture. The most difficult element of culture is the the culture we do not see but still exist. This is invisible cultural elements such as emotional reactions and beliefs systems.
Ethnocentrism and Cultural Relativism
The fact of cultural diversity raises some important but difficult questions of cultural relativism and ethnocentrism. Cultural relativism refers to the belief that we should not judge any culture as superior or inferior to another culture. In this view, all cultures have their benefits and disadvantages, and we should not automatically assume that our own culture is better and “their” culture is worse.
Ethnocentrism
,
the opposite view, refers to the tendency to judge another culture by the standards of our own and to the belief that our own culture is indeed superior to another culture. When we think of cow worship in India, it is easy to be amused by it and even to make fun of it. That is why anthropologist Marvin Harris’s (1978) analysis was so important, because it suggests that cow worship is in fact very important for the Indian way of life. Despite how much humans have in common, cultural differences are far more prevalent than cultural universals. For example, while all cultures have language, analysis of particular language structures and conversational etiquette reveal tremendous differences.
In the United States, if we make an “O” by putting our thumb and forefinger together, we mean “OK,” but the same gesture in certain parts of Europe signifies an obscenity. “Thumbs up” in the United States means “great” or “wonderful,” but in Australia it means the same thing as extending the middle finger in the United States. Certain parts of the Middle East and Asia would be offended if they saw you using your left hand to eat, because they use their left hand for bathroom hygiene.
The meaning of a gesture may differ from one society to another. This familiar gesture means “OK” in the United States, but in certain parts of Europe it signifies an obscenity. An American using this gesture might very well be greeted with an angry look.
In some Middle Eastern cultures, it is common to stand close to others in conversation. North Americans keep more distance and maintain a large “personal space.” Even something as simple as eating and drinking varies greatly from culture to culture. If your professor comes into an early morning class holding a mug of liquid, what do you assume she is drinking? In the United States, it’s most likely filled with coffee, not Earl Grey tea, a favorite in England, or Yak Butter tea, a staple in Tibet.
The way cuisines vary across cultures fascinates many people. Some travelers pride themselves on their willingness to try unfamiliar foods, like celebrated food writer Anthony Bourdain, while others return home expressing gratitude for their native culture’s fare. Often, people in the United States express disgust at other cultures’ cuisine and think that it’s gross to eat meat from a dog or guinea pig, for example, while they don’t question their own habit of eating cows or pigs. Such attitudes are an example of ethnocentrism, or evaluating and judging another culture based on how it compares to one’s own cultural norms. Ethnocentrism, as sociologist William Graham Sumner (1906) described the term, involves a belief or attitude that one’s own culture is better than all others. Almost everyone is a little bit ethnocentric. For example, Americans tend to say that people from England drive on the “wrong” side of the road, rather than on the “other” side. Someone from a country where dog meat is standard fare might find it off-putting to see a dog in a French restaurant—not on the menu, but as a pet and patron’s companion. A good example of ethnocentrism is referring to parts of Asia as the “Far East.” One might question, “Far east of where?”
A high level of appreciation for one’s own culture can be healthy; a shared sense of community pride, for example, connects people in a society. But ethnocentrism can lead to disdain or dislike for other cultures and could cause misunderstanding and conflict. People with the best intentions sometimes travel to a society to “help” its people, because they see them as uneducated or backward—essentially inferior. In reality, these travelers are guilty of cultural imperialism, the deliberate imposition of one’s own cultural values on another culture. Europe’s colonial expansion, begun in the sixteenth century, was often accompanied by a severe cultural imperialism. European colonizers often viewed the people in the lands they colonized as uncultured savages who were in need of European governance, dress, religion, and other cultural practices. A more modern example of cultural imperialism may include the work of international aid agencies who introduce agricultural methods and plant species from developed countries while overlooking indigenous varieties and agricultural approaches that are better suited to the particular region (Scheuerman, 2010).
Ethnocentrism can be so strong that when confronted with all of the differences of a new culture, one may experience disorientation and frustration. In sociology, we call this culture shock. A traveler from Chicago might find the nightly silence of rural Montana unsettling, not peaceful. An exchange student from China might be annoyed by the constant interruptions in class as other students ask questions—a practice that is considered rude in China. Perhaps the Chicago traveler was initially captivated with Montana’s quiet beauty and the Chinese student was originally excited to see a U.S.-style classroom firsthand. But as they experience unanticipated differences from their own culture, their excitement gives way to discomfort and doubts about how to behave appropriately in the new situation. Eventually, as people learn more about a culture, they recover from culture shock.
Critical Reflection
This section discussed the eating of dog meat in some other cultures. Many Americans and Europeans condemn this practice and look down upon non-western countries where these practices are typical.
Do you think it is appropriate to condemn eating dog meat, or do you think such criticism violates cultural relativism and is therefore inappropriate?
References
Hall, E. T. (1989).
Beyond culture
. New York: Anchor Books.
Harris, M. (1978, February).
India's Sacred Cow.
Human Nature.
Nieto, S., & Bode, P. (2008). Affirming diversity: The sociopolitical context of multicultural education, (5th ed.). New York: Pearson.
Sumner, William G. 1906.
Folkways: A Study of the Sociological Importance of Usages, Manners, Customs, Mores, and Morals
. New York: Ginn and Co.
Scheuerman, William. 2010. “Globalization.”
The Stanford Encyclopedia of Philosophy
, edited by E. N. Revised 2014. Zalta, Summer.