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Notes
I’ve chosen non-material culture as my article for the semester. I feel like non-material culture has been overlooked in favor of studying material culture, despite non-material culture being just as important for understanding a society.
Non-material culture is the “the nonphysical creations which people cannot hold or see” [1] and includes "beliefs, values, norms, symbols, and language." [1] It can also be the way people in a given society interact and communicate with one another [2]. I will mainly be focusing on language and symbols, and behavior; mainly how those aspects affect and are affected by culture, as well as how they are altered as a culture progresses and grows.
Symbols: As there are some form of symbols in most cultures, I will examine some of the most common symbols in popular cultures as well as more universal symbols that span multiple cultures. In this section, I think that there should also be an explanation of how some symbols become popular and ingrained in a society, and how varied symbols can be from culture to culture. I will start with the following source [3] -- on second thought, I do not think I will be using this source. I will draw mostly from Geertz's work.
I will also need to differentiate non-material culture from intangible cultural heritage. While the two are tied, intangible cultural heritage is more of a type of non-material culture in that ICH is actively recognized by a society as part of their culture and heritage while non-material culture is not [4]. -- See the Further Reading section. I think this is the only distinction I will make.
Additional source material [5] [6]
The work of Edward Sapir and Benjamin Lee Whorf lead to the theory of linguistic relativity, which holds that language limits and shapes how people see the world around them.
Week 8 notes
Based on the feedback that I have gotten, I will focus on the overlying ideas presented by the examples I have below in the article. As such, I am currently rereading and going through my sources in order to expand on the general ideas that I wish to represent in the final article. For example: how exactly does culture affect the formation of language and symbols? How are the values of a culture represented through behavior? Why does language change as a culture changes? How do all of these things form alongside a culture? I will mainly be using the the following books this following week, as I believe they are broad enough to help me answer these questions. [5] [6] [7]
Non-material culture
Culture consists of both material culture and non-material culture. Non-material culture consists of the "beliefs, values, norms, symbols, and language" [1] that make up and shape a particular cultural. In contrast to material culture, non-material culture does not include any physical objects or artifacts.
Language
Language is created by the people in a particular society and culture, and that language helps represent that culture. People use language to associate themselves with their culture, and there can exist variations in one language within sub-cultural groups. Language is one way humans are able to communicate, making it possible for people to share thoughts and opinions with one another. This type of communication impacts the formation of culture.
Language and culture are closely tied together and continuously affect one another. One example of culture shaping language is the case of the Pirahã people. Their lack of words for numbers makes it impossible for them to have complex mathematical systems in their culture. [7] Their lack of number words can also be based on their cultural requirements: because they have no need for extensive mathematics, there would be no need for them to form number words. [7] This is one way that language is formed to suit the needs of a culture. The formation of American slang can also serve as a reflection of culture and has changed throughout history as American culture develops. Several unique periods in American history have had an impact on American slang. For example, as people began speaking out in defense of homosexuality in the 1960s, vulgar language and slang became more acceptable to use and began to be included in dictionaries.
While culture alters the formation of a society's language, there is also a theory based on the works of Edward Sapir and Benjamin Lee Whorf which holds that language actually limits and shapes how people see the world around them. This theory of linguistic relativity would indicate that language alters and restricts the formation of language.
Symbols
In his 1973 book, The Interpretation of Cultures, anthropologist Clifford Geertz refers to culture as "a system of inherited conceptions expressed in symbolic forms by means of which men communicate, perpetuate, and develop their knowledge about and attitudes toward life," [8] expressing the importance he placed on symbols in culture. Just like language, symbols form as a culture grows. People in a particular society attribute meaning to specific objects, and that imbued meaning transforms that object into a widely recognized symbol in that society. There can be symbols that cross cultural boundaries. For example, a cross is a universal symbol of Christianity, and is so universally known due to the prevalence of Christianity in different cultures. Though the first stop sign first appeared in Michigan in the United States, [9] the physical attributes are know so well known in many different cultures due to its wide use in so many different countries. However, while there are universal symbols there are also symbols that only have meaning to particular cultures. In American culture particularly, a white picket fence symbolizes a successful and happy suburban life and is a widely recognized icon. [10]
Behavior
The culture that an individual is part of influences several aspects of that individual, including behavior. Through socialization, an individual will learn the values and norms inherent in their society and, in most cases, will behave according to those values and norms. Behavior is important because it can convey the values of a society and most individuals in a society will behave how that society expects. For example, in Japanese culture, which depends on the "fundamental relatedness of individuals" [11] it is important to fit in with those around you and maintain harmonious personal relationships. Individuals in Japanese culture behave to avoid exclusion from society, putting flexibility, empathy, and self-restraint above expression of personal thoughts and opinions.
While culture influences behavior, behavior can also have an impact on a culture. This can be seen in the in the caste system in India. In higher caste levels, it is customary for an individual to abstain from meat and alcohol, and follow Sanskritic customs. [12] Those in the lower caste levels take on this behavior in order to move up in the caste system. This type of behavior has had an influence on Indian culture: the numerous amounts of lower caste individuals participating in Sanskritic customs helped spread those customs all throughout India. [12]
See Also
- Intangible cultural heritage for non-material culture that is specific to a culture's heritage
References
- ^ a b c Ferrante, Joan (2007-10-24). Sociology: A Global Perspective. Cengage Learning. p. 63. ISBN 0495390917.
- ^ Newman, David M. (2009-02-10). Sociology: Exploring the Architecture of Everyday Life, Brief Edition. Pine Forge Press. p. 45. ISBN 9781412966696.
- ^ Carrillo, E.; Fiszman, S.; Lähteenmäki, Liisa; Varela, P. (2014-08-01). "Consumers' perception of symbols and health claims as health-related label messages. A cross-cultural study". Food Research International. 62: 653–661. doi: 10.1016/j.foodres.2014.04.028.
- ^ Park, Seong-Yong (2013-09-17). On Intangible Heritage Safeguarding Governance: An Asia-Pacific Context. Cambridge Scholars Publishing. p. 1. ISBN 9781443852869.
- ^
a
b Hall, John R.; Neitz, Mary Jo; Battani, Marshall (2003). Sociology on Culture. New York: Routledge.
ISBN
0415284848.
{{ cite book}}: CS1 maint: date and year ( link) - ^ a b Kluckhohn, Richard; Kluckhohn, Clyde (1962). Culture and behavior. New York: Free Press.
- ^ a b c 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. p. 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. Retrieved 2016-11-01.
- ^ Markus, Hazel R.; Kitayama, Shinobu. "Culture and the self: Implications for cognition, emotion, and motivation". Psychological Review. 98 (2): 224–253. doi: 10.1037/0033-295x.98.2.224.
- ^ a b Srinivas, Mysore Narasimhachar (1952). Religion and society among the Coorgs of South India. Oxford, Clarendon Press. p. 30.
| This is a user sandbox of
Fthen001. You can use it for testing or practicing edits. This is not the sandbox where you should draft your assigned article for a dashboard.wikiedu.org course. To find the right sandbox for your assignment, visit your Dashboard course page and follow the Sandbox Draft link for your assigned article in the My Articles section. |
Notes
I’ve chosen non-material culture as my article for the semester. I feel like non-material culture has been overlooked in favor of studying material culture, despite non-material culture being just as important for understanding a society.
Non-material culture is the “the nonphysical creations which people cannot hold or see” [1] and includes "beliefs, values, norms, symbols, and language." [1] It can also be the way people in a given society interact and communicate with one another [2]. I will mainly be focusing on language and symbols, and behavior; mainly how those aspects affect and are affected by culture, as well as how they are altered as a culture progresses and grows.
Symbols: As there are some form of symbols in most cultures, I will examine some of the most common symbols in popular cultures as well as more universal symbols that span multiple cultures. In this section, I think that there should also be an explanation of how some symbols become popular and ingrained in a society, and how varied symbols can be from culture to culture. I will start with the following source [3] -- on second thought, I do not think I will be using this source. I will draw mostly from Geertz's work.
I will also need to differentiate non-material culture from intangible cultural heritage. While the two are tied, intangible cultural heritage is more of a type of non-material culture in that ICH is actively recognized by a society as part of their culture and heritage while non-material culture is not [4]. -- See the Further Reading section. I think this is the only distinction I will make.
Additional source material [5] [6]
The work of Edward Sapir and Benjamin Lee Whorf lead to the theory of linguistic relativity, which holds that language limits and shapes how people see the world around them.
Week 8 notes
Based on the feedback that I have gotten, I will focus on the overlying ideas presented by the examples I have below in the article. As such, I am currently rereading and going through my sources in order to expand on the general ideas that I wish to represent in the final article. For example: how exactly does culture affect the formation of language and symbols? How are the values of a culture represented through behavior? Why does language change as a culture changes? How do all of these things form alongside a culture? I will mainly be using the the following books this following week, as I believe they are broad enough to help me answer these questions. [5] [6] [7]
Non-material culture
Culture consists of both material culture and non-material culture. Non-material culture consists of the "beliefs, values, norms, symbols, and language" [1] that make up and shape a particular cultural. In contrast to material culture, non-material culture does not include any physical objects or artifacts.
Language
Language is created by the people in a particular society and culture, and that language helps represent that culture. People use language to associate themselves with their culture, and there can exist variations in one language within sub-cultural groups. Language is one way humans are able to communicate, making it possible for people to share thoughts and opinions with one another. This type of communication impacts the formation of culture.
Language and culture are closely tied together and continuously affect one another. One example of culture shaping language is the case of the Pirahã people. Their lack of words for numbers makes it impossible for them to have complex mathematical systems in their culture. [7] Their lack of number words can also be based on their cultural requirements: because they have no need for extensive mathematics, there would be no need for them to form number words. [7] This is one way that language is formed to suit the needs of a culture. The formation of American slang can also serve as a reflection of culture and has changed throughout history as American culture develops. Several unique periods in American history have had an impact on American slang. For example, as people began speaking out in defense of homosexuality in the 1960s, vulgar language and slang became more acceptable to use and began to be included in dictionaries.
While culture alters the formation of a society's language, there is also a theory based on the works of Edward Sapir and Benjamin Lee Whorf which holds that language actually limits and shapes how people see the world around them. This theory of linguistic relativity would indicate that language alters and restricts the formation of language.
Symbols
In his 1973 book, The Interpretation of Cultures, anthropologist Clifford Geertz refers to culture as "a system of inherited conceptions expressed in symbolic forms by means of which men communicate, perpetuate, and develop their knowledge about and attitudes toward life," [8] expressing the importance he placed on symbols in culture. Just like language, symbols form as a culture grows. People in a particular society attribute meaning to specific objects, and that imbued meaning transforms that object into a widely recognized symbol in that society. There can be symbols that cross cultural boundaries. For example, a cross is a universal symbol of Christianity, and is so universally known due to the prevalence of Christianity in different cultures. Though the first stop sign first appeared in Michigan in the United States, [9] the physical attributes are know so well known in many different cultures due to its wide use in so many different countries. However, while there are universal symbols there are also symbols that only have meaning to particular cultures. In American culture particularly, a white picket fence symbolizes a successful and happy suburban life and is a widely recognized icon. [10]
Behavior
The culture that an individual is part of influences several aspects of that individual, including behavior. Through socialization, an individual will learn the values and norms inherent in their society and, in most cases, will behave according to those values and norms. Behavior is important because it can convey the values of a society and most individuals in a society will behave how that society expects. For example, in Japanese culture, which depends on the "fundamental relatedness of individuals" [11] it is important to fit in with those around you and maintain harmonious personal relationships. Individuals in Japanese culture behave to avoid exclusion from society, putting flexibility, empathy, and self-restraint above expression of personal thoughts and opinions.
While culture influences behavior, behavior can also have an impact on a culture. This can be seen in the in the caste system in India. In higher caste levels, it is customary for an individual to abstain from meat and alcohol, and follow Sanskritic customs. [12] Those in the lower caste levels take on this behavior in order to move up in the caste system. This type of behavior has had an influence on Indian culture: the numerous amounts of lower caste individuals participating in Sanskritic customs helped spread those customs all throughout India. [12]
See Also
- Intangible cultural heritage for non-material culture that is specific to a culture's heritage
References
- ^ a b c Ferrante, Joan (2007-10-24). Sociology: A Global Perspective. Cengage Learning. p. 63. ISBN 0495390917.
- ^ Newman, David M. (2009-02-10). Sociology: Exploring the Architecture of Everyday Life, Brief Edition. Pine Forge Press. p. 45. ISBN 9781412966696.
- ^ Carrillo, E.; Fiszman, S.; Lähteenmäki, Liisa; Varela, P. (2014-08-01). "Consumers' perception of symbols and health claims as health-related label messages. A cross-cultural study". Food Research International. 62: 653–661. doi: 10.1016/j.foodres.2014.04.028.
- ^ Park, Seong-Yong (2013-09-17). On Intangible Heritage Safeguarding Governance: An Asia-Pacific Context. Cambridge Scholars Publishing. p. 1. ISBN 9781443852869.
- ^
a
b Hall, John R.; Neitz, Mary Jo; Battani, Marshall (2003). Sociology on Culture. New York: Routledge.
ISBN
0415284848.
{{ cite book}}: CS1 maint: date and year ( link) - ^ a b Kluckhohn, Richard; Kluckhohn, Clyde (1962). Culture and behavior. New York: Free Press.
- ^ a b c 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. p. 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. Retrieved 2016-11-01.
- ^ Markus, Hazel R.; Kitayama, Shinobu. "Culture and the self: Implications for cognition, emotion, and motivation". Psychological Review. 98 (2): 224–253. doi: 10.1037/0033-295x.98.2.224.
- ^ a b Srinivas, Mysore Narasimhachar (1952). Religion and society among the Coorgs of South India. Oxford, Clarendon Press. p. 30.