SOC101: Introduction to Sociology

Music, fashion, technology, and values – all are products of culture. But what do they mean? How do sociologists perceive and interpret culture based on these material and nonmaterial items? Let's finish our analysis of culture by reviewing it in the context of three theoretical perspectives: functionalism, conflict theory, and symbolic interactionism.

Functionalists view society as a system in which all parts work – or function – together to create society as a whole. They often use the human body as an analogy. Looking at life in this way, societies need culture to exist. Cultural norms support society's fluid operation, and cultural values guide people in making choices. Just as members of a society work together to fulfill a society's needs, culture exists to meet its members' social and personal needs.

Functionalists also study culture in terms of values. For example, education is highly valued in the United States. The culture of education – including material cultures such as classrooms, textbooks, libraries, educational technology, dormitories, and non-material culture, such as specific teaching approaches – demonstrates how much emphasis is placed on the value of educating a society's members. In contrast, if education consisted of only providing guidelines and some study material without the other elements, that would demonstrate that the culture places a lower value on education.

Figure 3.11 This statue of Superman stands in the center of Metropolis, Illinois. His pedestal reads "Truth – Justice – The American Way." How would a functionalist interpret this statue? What does it reveal about the values of American culture?

Functionalists view the different categories of culture as serving many functions. Having membership in a culture, a subculture, or a counterculture brings camaraderie and social cohesion and benefits the larger society by providing places for people who share similar ideas.

Conflict theorists, however, view social structure as inherently unequal, based on power differentials related to issues like class, gender, race, and age. For a conflict theorist, established educational methods are seen as reinforcing the dominant societal culture and issues of privilege. The historical experiences of certain groups –  those based upon race, sex, or class, for instance, or those that portray a negative narrative about the dominant culture – are excluded from history books. For a long time, U.S. history education omitted the assaults on Native American people and society that were part of the colonization of the land that became the United States. A more recent example is the recognition of historical events like race riots and racially based massacres like the Tulsa Massacre, which was widely reported when it occurred in 1921 but was omitted from many national historical accounts of that period of time. When an episode of HBO's Watchmen showcased the event in stunning and horrific detail, many people expressed surprise that it had occurred and it hadn't been taught or discussed.

Historical omission is not restricted to the U.S. North Korean students who learn of their benevolent leader without information about his mistreatment of large portions of the population. According to defectors and North Korean experts, while famines and dire economic conditions are obvious, state media and educational agencies work to ensure that North Koreans do not understand how different their country is from others.

Inequities exist within a culture's value system and become embedded in laws, policies, and procedures. This inclusion leads to the oppression of the powerless by the powerful. A society's cultural norms benefit some people but hurt others. Women were not allowed to vote in the United States until 1920, making it hard for them to get laws passed that protected their rights in the home and in the workplace. Same-sex couples were denied the right to marry in the United States until 2015. Elsewhere around the world, same-sex marriage is only legal in 31 of the planet's 195 countries.

Conflict theory's core is the effect of economic production and materialism. Dependence on technology in rich nations versus a lack of technology and education in poor nations. Conflict theorists believe that a society's material production system affects the rest of the culture. People who have less power also have fewer opportunities to adapt to cultural change. This view contrasts with the perspective of functionalism. Where functionalists would see the purpose of culture – traditions, folkways, values – as helping individuals navigate through life and societies run smoothly, conflict theorists examine socio-cultural struggles, including the power and privilege created for some by using and reinforcing a dominant culture that sustains their position in society.

Symbolic interactionism is the sociological perspective that is most concerned with the face-to-face interactions and cultural meanings between members of society. It is considered a micro-level analysis. Instead of looking how access is different between the rich and poor, interactionists see culture as being created and maintained by the ways people interact and in how individuals interpret each other's actions. In this perspective, people perpetuate cultural ways. Proponents of this theory conceptualize human interaction as a continuous process of deriving meaning from both objects in the environment and the actions of others. Every object and action has a symbolic meaning, and language serves as a means for people to represent and communicate interpretations of these meanings to others. Symbolic interactionists perceive culture as highly dynamic and fluid, as it is dependent on how meaning is interpreted and how individuals interact when conveying these meanings. Interactionists research changes in language. They study additions and deletions of words, the changing meaning of words, and the transmission of words in an original language into different ones.

Figure 3.12 Sometimes, external observers may believe that people from a culture dress a certain way based on images from a parade or special event. In reality, these two people may wear business suits, jeans, and T-shirts when not participating in a flower parade. While people may not always outwardly express their cultural identity or use items related to their culture, special events often bring out those expressions.

We began this chapter by asking, "What is culture?" Culture is comprised of values, beliefs, norms, language, practices, and artifacts of a society. Because culture is learned, it includes how people think and express themselves. While we may like to consider ourselves individuals, we must acknowledge the impact of culture on us and our way of life. We inherit language that shapes our perceptions and patterned behavior, including those of family, friends, faith, and politics.

To an extent, culture is a social comfort. After all, sharing a similar culture with others is precisely what defines societies. Nations would not exist if people did not coexist culturally. There could be no societies if people did not share heritage and language, and civilization would cease to function if people did not agree on similar values and systems of social control.

Culture is preserved through transmission from one generation to the next, but it also evolves through innovation, discovery, and cultural diffusion processes. As such, cultures are social constructions. The society approves or disapproves of items or ideas that are included or not in the culture. The confines of our own culture may restrict us, but as humans, we have the ability to question values and make conscious decisions. No better evidence of this freedom exists than the amount of cultural diversity around the world. The more we study another culture, the better we become at understanding our own.

Source: Tonja R. Conerly, Kathleen Holmes, Asha Lal Tamang, https://openstax.org/books/introduction-sociology-3e/pages/3-4-theoretical-perspectives-on-culture
This work is licensed under a Creative Commons Attribution 4.0 License.