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Cultural anthropology is a branch of anthropology focused on the study of cultural variation among humans. It is in contrast to social anthropology, which perceives cultural variation as a subset of a posited anthropological constant. The portmanteau term sociocultural anthropology includes both cultural and social anthropology traditions.
Folklore is the body of culture shared by a particular group of people; it encompasses the traditions common to that culture, subculture or group. This includes oral traditions such as tales, legends, proverbs and jokes. They include material culture, ranging from traditional building styles to handmade toys common to the group. Folklore also includes customary lore, taking actions for folk beliefs, the forms and rituals of celebrations such as Christmas and weddings, folk dances and initiation rites. Each one of these, either singly or in combination, is considered a folklore artifact. Just as essential as the form, folklore also encompasses the transmission of these artifacts from one region to another or from one generation to the next. Folklore is not something one can typically gain in a formal school curriculum or study in the fine arts. Instead, these traditions are passed along informally from one individual to another either through verbal instruction or demonstration. The academic study of folklore is called folklore studies or folkloristics, and it can be explored at undergraduate, graduate and Ph.D. levels.
A tradition is a belief or behavior passed down within a group or society with symbolic meaning or special significance with origins in the past. A component of folklore, common examples include holidays or impractical but socially meaningful clothes, but the idea has also been applied to social norms such as greetings. Traditions can persist and evolve for thousands of years—the word tradition itself derives from the Latin tradere literally meaning to transmit, to hand over, to give for safekeeping. While it is commonly assumed that traditions have an ancient history, many traditions have been invented on purpose, whether that be political or cultural, over short periods of time. Various academic disciplines also use the word in a variety of ways.
Mores are social norms that are widely observed within a particular society or culture. Mores determine what is considered morally acceptable or unacceptable within any given culture.
Cultural relativism is the idea that a person's beliefs and practices should be understood based on that person's own culture. Proponents of cultural relativism also tend to argue that the norms and values of one culture should not be evaluated using the norms and values of another.
A ritual is a sequence of activities involving gestures, words, actions, or objects, performed according to a set sequence. Rituals may be prescribed by the traditions of a community, including a religious community. Rituals are characterized, but not defined, by formalism, traditionalism, invariance, rule-governance, sacral symbolism, and performance.
Historically there have been differences among investigators regarding the definition of organizational culture. Edgar Schein, a leading researcher in this field, defined "organizational culture" as comprising a number of features, including a shared "pattern of basic assumptions" which group members have acquired over time as they learn to successfully cope with internal and external organizationally relevant problems. Elliott Jaques first introduced the concept of culture in the organizational context in his 1951 book The Changing Culture of a Factory. The book was a published report of "a case study of developments in the social life of one industrial community between April, 1948 and November 1950". The "case" involved a publicly-held British company engaged principally in the manufacture, sale, and servicing of metal bearings. The study concerned itself with the description, analysis, and development of corporate group behaviours.
Acculturation is a process of social, psychological, and cultural change that stems from the balancing of two cultures while adapting to the prevailing culture of the society. Acculturation is a process in which an individual adopts, acquires and adjusts to a new cultural environment as a result of being placed into a new culture, or when another culture is brought to you. Individuals of a differing culture try to incorporate themselves into the new more prevalent culture by participating in aspects of the more prevalent culture, such as their traditions, but still hold onto their original cultural values and traditions. The effects of acculturation can be seen at multiple levels in both the devotee of the prevailing culture and those who are assimilating into the culture.
Institutions, according to Samuel P. Huntington, are "stable, valued, recurring patterns of behavior." Institutions can refer to mechanisms which govern the behavior of a set of individuals within a given community, and are identified with a social purpose, transcending individuals and intentions by mediating the rules that govern living behavior. According to Geoffrey M. Hodgson, it is misleading to say that an institution is a form of behavior. Instead, Hodgson states that institutions are "integrated systems of rules that structure social interactions."
The term social order can be used in two senses: In the first sense, it refers to a particular system of social structures and institutions. Examples are the ancient, the feudal, and the capitalist social order. In the second sense, social order is contrasted to social chaos or disorder and refers to a stable state of society in which the existing social structure is accepted and maintained by its members. The problem of order or Hobbesian problem, which is central to much of sociology, political science and political philosophy, is the question of how and why it is that social orders exist at all.
Intercultural communication is a discipline that studies communication across different cultures and social groups, or how culture affects communication. It describes the wide range of communication processes and problems that naturally appear within an organization or social context made up of individuals from different religious, social, ethnic, and educational backgrounds. In this sense, it seeks to understand how people from different countries and cultures act, communicate, and perceive the world around them. Intercultural communication focuses on the recognition and respect of those with cultural differences. The goal is mutual adaptation between two or more distinct cultures which leads to biculturalism/multiculturalism rather than complete assimilation. It promotes the development of cultural sensitivity and allows for empathic understanding across different cultures.
Enculturation is the process by which people learn the dynamics of their surrounding culture and acquire values and norms appropriate or necessary to that culture and its worldviews. As part of this process, the influences that limit, direct, or shape the individual include parents, other adults, and peers. If successful, enculturation results in competence in the language, values, and rituals of the culture.
Cultural determinism is the belief that the culture in which we are raised determines who we are at emotional and behavioral levels. It contrasts with genetic determinism, the theory that biologically inherited traits and the environmental influences that affect those traits dominate who we are.
Symbolic anthropology or, more broadly, symbolic and interpretive anthropology, is the study of cultural symbols and how those symbols can be used to gain a better understanding of a particular society. According to Clifford Geertz, "[b]elieving, with Max Weber, that man is an animal suspended in webs of significance he himself has spun, I take culture to be those webs, and the analysis of it to be therefore not an experimental science in search of law but an interpretive one in search of meaning". In theory, symbolic anthropology assumes that culture lies within the basis of the individuals’ interpretation of their surrounding environment, and that it does not in fact exist beyond the individuals themselves. Furthermore, the meaning assigned to people's behavior is molded by their culturally established symbols. Symbolic anthropology aims to thoroughly understand the way meanings are assigned by individuals to certain things, leading then to a cultural expression. There are two majorly recognized approaches to the interpretation of symbolic anthropology, the interpretive approach, and the symbolic approach. Both approaches are products of different figures, Clifford Geertz (interpretive) and Victor Turner (symbolic). There is also another key figure in symbolic anthropology, David M. Schneider, who does not particularly fall into either of the schools of thought. Symbolic anthropology follows a literary basis instead of an empirical one meaning there is less of a concern with objects of science such as mathematics or logic, instead of focusing on tools like psychology and literature. That is not to say fieldwork is not done in symbolic anthropology, but the research interpretation is assessed in a more ideological basis.
The sociology of culture, and the related cultural sociology, concerns the systematic analysis of culture, usually understood as the ensemble of symbolic codes used by a member of a society, as it is manifested in the society. For Georg Simmel, culture referred to "the cultivation of individuals through the agency of external forms which have been objectified in the course of history". Culture in the sociological field is analyzed as the ways of thinking and describing, acting, and the material objects that together shape a group of people's way of life.
In ethics and social sciences, value denotes the degree of importance of something or action, with the aim of determining which actions are best to do or what way is best to live, or to describe the significance of different actions. Value systems are prospective and prescriptive beliefs; they affect the ethical behavior of a person or are the basis of their intentional activities. Often primary values are strong and secondary values are suitable for changes. What makes an action valuable may in turn depend on the ethical values of the objects it increases, decreases, or alters. An object with "ethic value" may be termed an "ethic or philosophic good".
Culture is an umbrella term which encompasses the social behavior, institutions, and norms found in human societies, as well as the knowledge, beliefs, arts, laws, customs, capabilities, and habits of the individuals in these groups.
Spheres of exchange is a heuristic tool for analyzing trading restrictions within societies that are communally governed and where resources are communally available. Goods and services of specific types are relegated to distinct value categories, and moral sanctions are invoked to prevent exchange between spheres. It is a classic topic in economic anthropology.
Cultural group selection is an explanatory model within cultural evolution of how cultural traits evolve according to the competitive advantage they bestow upon a group. This multidisciplinary approach to the question of human culture engages research from the fields of anthropology, behavioural economics, evolutionary biology, evolutionary game theory, sociology, and psychology.
American anthropology has culture as its central and unifying concept. This most commonly refers to the universal human capacity to classify and encode human experiences symbolically, and to communicate symbolically encoded experiences socially. American anthropology is organized into four fields, each of which plays an important role in research on culture:
- biological anthropology
- linguistic anthropology
- cultural anthropology
- archaeology
References
- ↑ Gerber, Linda (2011). Sociology. Toronto: Pearson. p. 54. ISBN 978-0-13-700161-3.
- 1 2 Everett, Daniel L. (2012). Language: The Cultural Tool. New York: Pantheon Books. ISBN 9780307473806.
- ↑ Geertz, Clifford (1973). The Interpretation of Cultures . New York: Basic Books, Inc. pp. 89.
- ↑ "The Evolution of MUTCD - Knowledge - FHWA MUTCD". mutcd.fhwa.dot.gov. Retrieved 2016-11-01.
- ↑ "White picket fences appease homeowners | TuscaloosaNews.com". 2015-09-02. Archived from the original on 2015-09-02. Retrieved 2016-11-01.
{{cite web}}: CS1 maint: bot: original URL status unknown (link) - ↑ Markus, Hazel R.; Kitayama, Shinobu (1991). "Culture and the self: Implications for cognition, emotion, and motivation". Psychological Review. 98 (2): 224–253. CiteSeerX 10.1.1.320.1159 . doi:10.1037/0033-295x.98.2.224.
- 1 2 Srinivas, Mysore Narasimhachar (1952). Religion and society among the Coorgs of South India. Oxford, Clarendon Press. p. 30.
