Values and Beliefs

The first, and perhaps most crucial, elements of culture we will discuss are values and beliefs. When speaking of cultural values, value does not mean monetary worth, but rather the ideals, principles, and standards members of a culture hold in high regard. Most cultures in any society hold “knowledge” in high regard. Values are deeply embedded and are critical for learning a culture’s beliefs, which are the tenets or convictions that people hold to be true. Individual cultures in a society have personal beliefs, but they also share collective values. To illustrate the difference, US citizens may believe in the American Dream—that anyone who works hard enough will be successful and wealthy. Underlying this belief is the American value that wealth is important. In other cultures, success may be tied less to wealth and more to having many healthy children. Values shape a society by suggesting what is good and bad, beautiful and ugly, sought or avoided.

Consider the value that the US places upon youth. Children represent innocence and purity, while a youthful adult appearance signifies sexuality. Shaped by this value, individuals spend millions of dollars each year on cosmetic products and surgeries to look young and beautiful. The US also has an individualistic culture, meaning people place a high value on individuality and independence. In contrast, many other cultures are collectivist, meaning the welfare of the group takes priority over that of the individual. Fulfilling a society’s values can be difficult. Marital monogamy is valued, but many spouses engage in infidelity. Cultural diversity and equal opportunities for all people are valued in the US, yet the country’s highest political offices are predominantly white men from more economically privileged backgrounds.

Values often suggest how people should behave, but they don’t accurately reflect how people behave. Values portray an ideal culture, the standards society would like to embrace and live up to. But ideal culture differs from real culture. In an ideal culture, there would be no traffic accidents, murders, poverty, or racial tension. But in real culture, police officers, lawmakers, educators, and social workers constantly strive to prevent or address these issues. American teenagers are encouraged to value celibacy. However, the number of unplanned pregnancies among teens reveals that the ideal alone is not enough to spare teenagers the potential consequences of having sex.

One of the ways societies strive to maintain their values is through rewards and punishments. When people observe the norms of society and uphold its values, they are often rewarded. A boy who helps an elderly woman board a bus may receive a smile and a “thank you.” A business manager who raises profit margins may receive a quarterly bonus. People sanction unwanted or inappropriate behaviors by withholding support, approval, or permission, or by implementing sanctions. We may think of ‘sanction’ as a negative term, but sanctions are forms of social control—ways to encourage conformity to cultural norms or rules. Sometimes people conform to norms in anticipation or expectation of positive sanctions. Receiving good grades, for instance, may mean praise from parents and teachers. Sanctions can also be negative. A boy who shoves an elderly woman aside to board the bus first may receive frowns or even a scolding from other passengers. A business manager who drives away customers will likely be fired. Breaking norms and rejecting values can lead to cultural sanctions such as earning a negative label like ‘lazy’ or to legal sanctions, such as traffic tickets, fines, or imprisonment. Utilizing social control encourages most people to conform regardless of whether authority figures (such as law enforcement) are present.

Values are not static. They change across time and between groups as people evaluate, debate, and change collective social beliefs. Values also vary from culture to culture. For example, cultures differ in their values about what kinds of physical closeness are appropriate in public. It’s rare to see two male friends or coworkers holding hands in the US, where that behavior often symbolizes romantic feelings. But in many nations, masculine physical intimacy is considered natural in public. This difference in cultural values came to light when people reacted to photos of former president G.W. Bush holding hands with the Crown Prince of Saudi Arabia in 2005. Simple gestures, such as hand-holding, carry great symbolic differences across cultures.

Cultural Norms

So far, many of the examples in this chapter have described how people are expected to behave in certain situations—for example, buying food or boarding a bus. These examples describe the visible and invisible rules of conduct through which societies are structured, or what sociologists call norms. Norms are behaviors that reflect compliance with what cultures and societies have defined as good, right, and important. Most members adhere to them.

Formal norms are established and written rules that exist in all societies. They support many social institutions, such as the military, criminal legal systems, healthcare, and educational institutions.  Laws are formal norms, but so are employee manuals, a professor’s policies as determined on their syllabus, and “no running” signs at swimming pools. Formal norms are the most specific and clearly stated of the various types of norms, and they are the most strictly enforced but are also enforced to varying degrees depending on the circumstances.  A professor may have a policy about plagiarism but will work with a student to learn through the violation of the norm if they engage in it, whereas the college that the professor works at might have a policy that indicates that plagiarism is a violation of student conduct and could lead to a mark on a student’s record or even, depending on the institution or severity of the plagiarism, expulsion.  This is because the property, including intellectual property, is highly valued in the US. People who steal someone else’s property can be fined, imprisoned, or both. People safeguard valuable possessions by locking their doors, buying a safe, and installing alarm systems on homes and cars. Much like the professor working with a student to learn the importance of not plagiarizing in college vs., formally enforcing the norms of the college the professor works for, another less strictly enforced social norm is driving while intoxicated. While it’s against the law to drive under the influence of alcohol, drinking is for the most part an acceptable social behavior. Though there are laws to punish driving under the influence of alcohol, there are few systems in place to prevent the crime.

There are plenty of formal norms, but the list of informal norms—casual behaviors that are generally and widely conformed to—is longer. People learn informal norms by observation, imitation, and general socialization. Some informal norms are taught directly— “Kiss your Aunt Edna” or “Use your napkin”—while others are learned by observation, including understanding consequences when someone else violates a norm. Informal norms dictate appropriate behaviors without the need for written rules and are thus difficult to learn when you are new to or not familiar with a culture.

Although informal norms define personal interactions, they extend into other systems as well. In the US, there are informal norms regarding behavior at fast-food restaurants. Customers line up to order their food and leave when they are done. They don’t sit down at a table with strangers, sing loudly as they prepare their condiments, or nap in a booth. Most people don’t commit even harmless breaches of informal norms, while some college students wear pajamas and bedroom slippers to class–clothing formerly associated only with privacy and bedtime. By wearing the outfit, students are defying traditional cultural norms.

Norms may be further classified as either mores or folkways. Mores (mor-ays) are norms that embody the moral views and principles of a group. They often have a religious foundation. Violating them can have serious consequences. The strongest mores are protected with laws and other formal sanctions. In most societies, for instance, homicide is considered immoral, and it’s punishable by law (a formal norm). But more often, mores are judged and guarded by public sentiment (an informal norm). People who violate mores are seen as shameful. They can even be shunned or banned from some groups.  Plagiarism would be considered a more.

Symbols and Culture

Humans, consciously and subconsciously, are always striving to make sense of their surrounding world. Symbols—such as gestures, signs, objects, signals, and words—help people understand that world. They provide communication methods for understanding experiences by conveying recognizable meanings that are shared by societies.

The world is filled with symbols. Sports uniforms, company logos, and traffic signs are symbols. In some cultures, wearing a ring on your “ring finger” is a symbol of marriage, in others, there is no “ring finger.” Some symbols are highly functional, such as stop signs, which provide useful instructions and keep roadways safer. As physical objects, they belong to material culture, but because they function as symbols, they also convey nonmaterial cultural meanings. Some symbols are valuable only in what they represent. Trophies, blue ribbons, or gold medals, for example, represent accomplishments. But many objects have both material and nonmaterial symbolic value.

Symbols often get noticed when they are out of context. Used unconventionally, they convey strong messages. A stop sign placed on the door of a college building makes a political statement, as does a camouflage military jacket worn in an antiwar protest. Together, the semaphore signals for “N” and “D” represent nuclear disarmament, and form the well-known peace sign (Westcott, 2008).

Some symbols represent only one side of the story and elicit strong emotions, which can lead to social unrest. Their presence is a reminder of a nation’s worst times and not something to celebrate. Many of these symbols are targets of vandalism as the destruction of these representations is symbolic. Effigies representing public figures are burned to demonstrate anger at certain leaders. In 1989, crowds tore down the Berlin Wall, a decades-old symbol of the division between East and West Germany, communism, and capitalism. In the US, beginning in 2019, statues associated with slavery and the Civil War were removed from state capitols, college campuses, and public parks. In Germany, any display of Hitler or Nazi memorabilia or to deny the Holocaust is illegal.

While different cultures have varying systems of symbols, one system is common to all: language. Whatever its form, people learn social and cultural norms through it.

Language and Symbols

Language is a system that uses symbols with which people communicate and through which culture is transmitted. Letters (which make up words), pictographs, and hand gestures are all symbols that create a language used for communication. Sign language, for example, requires an intimate knowledge not only of an alphabet but also of signs that represent entire words and the meaning indicated by certain facial expressions or postures. Its grammar differs from the spoken language. As spoken language is different across regions, nations, and cultures, and can even differ by the age of the person, so too does sign language.

All language systems contain the same basic elements that are effective in communicating ideas–object, subject, action. A written language system consists of symbols that refer to spoken sounds. Taken together, these symbols convey specific meanings. The English language uses a combination of twenty-six letters to create words. These twenty-six letters make up over 600,000 recognized words (OED Online, 2011). We can compare the reliance on tone and inflection to Mandarin Chinese. It contains over 8,000 characters, but the same character may symbolize different concepts depending on the tone used.

English today contains an English and French version of the same concept. For example, in the English version, one eats, but in the French version, one dines. In the English version, we meet someone. In the French version, we encounter someone. Readers of American English may be surprised by the inclusion of a ‘u’ in some spellings of words like ‘behaviour’ or ‘flavour.’ Americans have dropped that ‘u’ that writers of British English include. Billions of people speak English, and there are almost as many pronunciations of it.

Rules for speaking and writing vary even within cultures, most notably by region or across different ethnic groups. Do you eat a grinder, a sub, or a hero/gyro? Do you refer to a can of carbonated liquid as “soda” or “pop”? Is a household entertainment room a “family room,” “rec room,” or “den”? When leaving a restaurant, do you ask your server for a “check,” the “ticket,” or your “bill”?  Is it a “semi-truck,” “18-wheeler,” “semi,” or “big rig”?   Are you “going to”, “gonna” or “finna”?  Language is constantly evolving and adding new words as societies create new ideas. In this age of technology, many cultures have adapted almost instantly to new nouns such as “e-mail” and “Internet,” and verbs such as “downloading,” “texting,” and “blogging.” These would have been considered nonsense words to the world twenty-five years ago.

Language and Culture

Even while it constantly evolves, language shapes our perception of reality and our behavior. In the 1920s, linguists Edward Sapir and Benjamin Whorf advanced this idea which became known as Sapir-Whorf hypothesis or linguistic relativity. It is based on the idea that people experience their world through their language, and therefore understand their world through the cultural meanings embedded in their language. The hypothesis suggests that language shapes thought and thus behavior (Swoyer, 2003). For example, words have attached meanings beyond their definition that can influence thought and behavior. In the US, where the number thirteen is associated with bad luck, many high-rise buildings do not have a 13^th floor. In Japan, however, the number four is considered unlucky, since it is pronounced similarly to the Japanese word for “death.”

Many sociologists believe that language can have a broad and lasting impact on perception. In 2002, Lera Boroditsky and her colleagues conducted experiments on native German and Spanish speakers in English. Unlike English, these languages assign genders to nouns. In German, for example, the word for sun, die Sonne, is feminine, but the word for moon, der Mond, is masculine. The team chose a set of nouns with opposite genders in German and Spanish and asked participants to provide adjectives to describe them. They found that German speakers used more masculine adjectives than Spanish speakers when describing a noun that was grammatically masculine in German but feminine in Spanish. For example, the word for “key” is masculine in German and feminine in Spanish. German speakers described keys as hard, heavy, jagged, metal, serrated, and useful, while Spanish speakers used the adjectives, golden, intricate, little, lovely, shiny, and tiny. The team concluded that gendered perceptions acquired in a person’s native language carry forward to how they see the world even when they switch to a language without grammatical genders (Boroditsky, Schmidt, and Phillips, 2002).

Some sociologists also believe the structure of language can have consequences on both individual and group behavior. For example, a series of studies have found that Finland has a significantly higher rate of workplace accidents than Sweden even though the languages have similar workplace regulations (Salminen & Johansson, 2000). John A. Lucy explained this discrepancy through differences in the structure of these languages. Swedish places a greater emphasis on the timing of movement in three-dimensional space. Consequently, Lucy argued, the Swedish factories are physically arranged in a manner that supports the smooth running of the product process. Finnish factors experience frequent disruptions, so workers rush and have more accidents (Lucy, 1997).

The Sapir-Whorf hypothesis has been interpreted to suggest that if a word does not exist in a language then users of that language cannot have the experience. Studies have shown, for instance, that unless people have access to the word “ambivalent,” they don’t recognize having conflicting positive and negative feelings about an issue as ‘ambivalence.’ However, the hypothesis should not suggest that people do not have conflicting feelings but rather that they interpret the feelings differently.

In addition to using spoken language, people communicate without words. Nonverbal communication is symbolic, and, as in the case of language, is learned through one’s culture. Some gestures are nearly universal; some are not. Smiles often indicate positive reinforcement in the U.S., whereas in some cultures it is rude as you do not know the person. A thumbs-up in Russia and Australia is an offensive curse (Passero, 2002). Other gestures vary in meaning depending on the situation and the person. A wave of the hand can mean many things, depending on how it’s done and for whom. It may mean “hello,” “goodbye,” “no thank you,” or “I’m royalty.” Winks convey a variety of messages, including “We have a secret,” “I’m only kidding,” or “I’m attracted to you.” From a distance, a person may “read” the emotional situation of people just by watching their body language and facial expressions. However, many cultures communicate with lots of physicality, which people outside that culture may interpret as an argument. So, for example, you might believe two people are arguing when, in fact, they are simply having a regular conversation.