Which Of The Following Statements About Ongoing Cultural Change Is Correct?

Branch of the discipline of sociology

Various aspects of Korean civilization.

The folklore 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, civilization referred to "the cultivation of individuals through the bureau of external forms which have been objectified in the form of history". Civilisation 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 fashion of life.

Gimmicky sociologists' arroyo to culture is often divided betwixt a "folklore of civilisation" and "cultural sociology"—the terms are like, though non interchangeable.^[1] The folklore of culture is an older concept, and considers some topics and objects every bit more or less "cultural" than others. Past way of contrast, Jeffrey C. Alexander introduced the term cultural folklore, an approach that sees all, or near, social phenomena equally inherently cultural at some level.^[2] For example, a leading proponent of the "strong program" in cultural sociology, Alexander argues: "To believe in the possibility of cultural sociology is to subscribe to the idea that every action, no matter how instrumental, reflexive, or coerced [compared to] its external environment, is embedded to some extent in a horizon of touch on and meaning."^[three] In terms of assay, folklore of culture frequently attempts to explain some discretely cultural phenomena as a production of social processes, while cultural folklore sees civilization as a component of explanations of social phenomena.^[4] As opposed to the field of cultural studies, cultural sociology does not reduce all human being matters to a problem of cultural encoding and decoding. For instance, Pierre Bourdieu's cultural sociology has a "articulate recognition of the social and the economic as categories which are interlinked with, but non reducible to, the cultural."^[5]

Development [edit]

Cultural sociology commencement emerged in Weimar, Frg, where sociologists such as Alfred Weber used the term Kultursoziologie (cultural sociology). Cultural sociology was then "reinvented" in the English-speaking world as a product of the "cultural turn" of the 1960s, which ushered in structuralist and postmodern approaches to social science. This type of cultural sociology may loosely be regarded as an arroyo incorporating cultural assay and critical theory. In the beginning of the cultural turn, sociologists tended to use qualitative methods and hermeneutic approaches to research, focusing on meanings, words, artifacts and symbols. "Civilisation" has since become an of import concept across many branches of folklore, including historically quantitative and model-based subfields, such every bit social stratification and social network analysis.

Early on researchers [edit]

The sociology of culture grew from the intersection betwixt sociology, equally shaped by early theorists like Marx, Durkheim, and Weber, and anthropology where researchers pioneered ethnographic strategies for describing and analyzing a multifariousness of cultures around the world. Part of the legacy of the early evolution of the field is however felt in the methods (much of cultural sociological research is qualitative) in the theories (a diversity of critical approaches to sociology are key to electric current research communities) and noun focus of the field. For instance, relationships between popular culture, political control, and social class were early on and lasting concerns in the field.

Karl Marx [edit]

As a major contributor to conflict theory, Marx argued that culture served to justify inequality. The ruling class, or the bourgeoisie, produce a culture that promotes their interests, while repressing the interests of the proletariat. His most famous line to this effect is that "Organized religion is the opium of the people". Marx believed that the "engine of history" was the struggle between groups of people with diverging economic interests and thus the economy determined the cultural superstructure of values and ideologies. For this reason, Marx is a considered a materialist as he believes that the economic (fabric) produces the cultural (platonic), which "stands Hegel on his head,"^[6] who argued the ideal produced the material.

Émile Durkheim [edit]

Durkheim held the conventionalities that culture has many relationships to guild which include:

• Logical – Power over individuals belongs to certain cultural categories, and beliefs such as in God.
• Functional – Certain rites and myths create and build up social order past having more than people create strong beliefs. The greater the number of people who believe strongly in these myths more will the social order be strengthened.
• Historical – Culture had its origins in society, and from those experiences came development into things such as classification systems.

Max Weber [edit]

Weber innovated the idea of a status group every bit a sure type of subculture. Condition groups are based on things such every bit: race, ethnicity, religion, region, occupation, gender, sexual preference, etc. These groups live a sure lifestyle based on dissimilar values and norms. They are a culture within a culture, hence the label subculture. Weber also purported the thought that people were motivated by their cloth and ideal interests, which include things such as preventing one from going to hell. Weber also explains that people utilize symbols to express their spirituality, that symbols are used to limited the spiritual side of real events, and that ideal interests are derived from symbols.

Georg Simmel [edit]

For Simmel, civilisation refers to "the cultivation of individuals through the bureau of external forms which accept been objectified in the course of history."^[7] Simmel presented his analyses within a context of "class" and "content". Sociological concept and assay can be viewed.

The elements of a culture [edit]

Every bit no two cultures are exactly alike they do all take common characteristics. ^[8]

A culture contains:

1. Social Organization: Structured by organizing its members into smaller numbers to meet the cultures specific requirements. Social classes ranked in guild of importance (status) based on the cultures core values. In example: money, job, pedagogy, family, etc.

2. Customs and Traditions: Rules of behavior enforced by the cultures ideas of right and wrong such as is customs, traditions, rules, or written laws.

iii. Symbols: Any thing that carries particular pregnant recognized by people who share the same culture.^[9]

4. Norms: Rules and expectations by which a social club guides the behavior of its members. The 2 types of norms are mores and folkways. Mores are norms that are widely observed and have a great moral significance. Folkways are norms for routine, coincidental interaction.^[9]

five. Organized religion: The answers to their bones meanings of life and values.

6. Language: A system of symbols that allows people to communicate with one another.^[9]

7. Arts and Literature: Products of homo imagination made into fine art, music, literature, stories, and trip the light fantastic toe.

8. Forms of Regime: How the civilisation distributes power. Who keeps the order within the society, who protects them from danger, and who provides for their needs. Can autumn into terms such equally Democracy, Republic, or Dictatorship.

9. Economic Systems: What to produce, how to produce it, and for whom. How people use their express resource to satisfy their wants and needs. Can autumn into the terms Traditional Economy, Market Economy, Command Economy, Mixed Economic system.

x. Artifacts: Distinct material objects, such as architecture, technologies, and artistic creations.

xi. Social institutions: Patterns of organization and relationships regarding governance, production, socializing, teaching, cognition creation, arts, and relating to other cultures.

Anthropology [edit]

In an anthropological sense, culture is club based on the values and ideas without influence of the material world.^[ten]

The cultural organization is the cognitive and symbolic matrix for the central values organization

Culture is similar the shell of a lobster. Homo nature is the organism living inside of that shell. The trounce, culture, identifies the organism, or man nature. Culture is what sets human nature autonomously, and helps direct the life of human nature.

Anthropologists lay claim to the establishment of modern uses of the culture concept as defined by Edward Burnett Tylor in the mid-19th century.

Bronisław Malinowski [edit]

Malinowski collected data from the Trobriand Islands. Descent groups across the island merits parts of the land, and to back up those claims, they tell myths of how an ancestress started a clan and how the clan descends from that ancestress. Malinowski's observations followed the research of that establish by Durkheim.

Alfred Reginald Radcliffe-Brown [edit]

Radcliffe-Brown put himself in the culture of the Andaman Islanders. His research showed that grouping solidification among the islanders is based on music and kinship, and the rituals that involve the use of those activities. In the words of Radcliffe-Brown, "Ritual fortifies Society".

Marcel Mauss [edit]

Marcel Mauss made many comparative studies on organized religion, magic, law and morality of occidental and non-occidental societies, and developed the concept of total social fact, and argued that the reciprocity is the universal logic of the cultural interaction.

Claude Lévi-Strauss [edit]

Lévi-Strauss, based, at the same time, on the sociological and anthropological positivism of Durkheim, Mauss, Malinowski and Radcliffe-Chocolate-brown, on the economic and sociological marxism, on freudian and Gestalt psychology and on structural linguistics of Saussure and Jakobson, realized swell studies on areas myth, kinship, religion, ritual, symbolism, magic, ideology (souvage pensée), knowledge, art and aesthetics, applying the methodological structuralism on his investigations. He searched the universal principals of man thought as a form of explaining social behaviors and structures.

Major areas of research [edit]

Theoretical constructs in Bourdieu's sociology of civilisation [edit]

French sociologist Pierre Bourdieu's influential model of order and social relations has its roots in Marxist theories of course and conflict. Bourdieu characterizes social relations in the context of what he calls the field, defined as a competitive system of social relations functioning according to its ain specific logic or rules. The field is the site of struggle for power between the dominant and subordinate classes. It is inside the field that legitimacy—a key attribute defining the ascendant form—is conferred or withdrawn.

Bourdieu'southward theory of exercise is applied rather than discursive, embodied as well as cognitive and durable though adaptive. A valid concern that sets the agenda in Bourdieu'south theory of practice is how activity follows regular statistical patterns without the product of accordance to rules, norms and/or witting intention. To explain this business organization, Bourdieu explains habitus and field. Habitus explains the mutually penetrating realities of private subjectivity and societal objectivity after the part of social construction. Information technology is employed to transcend the subjective and objective dichotomy.

Cultural change [edit]

The conventionalities that civilisation is symbolically coded and can thus be taught from one person to some other means that cultures, although bounded, tin can change. Cultures are both predisposed to alter and resistant to information technology. Resistance tin can come from habit, organized religion, and the integration and interdependence of cultural traits.

Cultural alter can have many causes, including: the surround, inventions, and contact with other cultures.

Several understandings of how cultures change come from anthropology. For instance, in diffusion theory, the form of something moves from ane civilization to another, but not its meaning. For instance, the ankh symbol originated in Egyptian culture but has diffused to numerous cultures. Its original meaning may take been lost, merely it is at present used by many practitioners of New Age faith as an arcane symbol of power or life forces. A variant of the diffusion theory, stimulus improvidence, refers to an chemical element of one culture leading to an invention in another.

Contact between cultures tin can also effect in acculturation. Acculturation has unlike meanings, simply in this context refers to replacement of the traits of one culture with those of another, such as what happened with many Native American Indians. Related processes on an individual level are assimilation and transculturation, both of which refer to adoption of a different civilisation by an individual.

Wendy Griswold outlined another sociological approach to cultural change. Griswold points out that information technology may seem every bit though culture comes from individuals – which, for certain elements of cultural alter, is truthful – simply there is also the larger, collective, and long-lasting culture that cannot have been the creation of single individuals as it predates and post-dates individual humans and contributors to civilization. The author presents a sociological perspective to address this conflict.

Sociology suggests an alternative to both the view that it has always been an unsatisfying way at one extreme and the sociological individual genius view at the other. This alternative posits that culture and cultural works are collective, not individual, creations. We tin can all-time sympathize specific cultural objects... by seeing them not as unique to their creators but every bit the fruits of collective production, fundamentally social in their genesis. (p. 53) In short, Griswold argues that culture changes through the contextually dependent and socially situated actions of individuals; macro-level culture influences the individual who, in turn, tin influence that aforementioned civilization. The logic is a scrap circular, but illustrates how culture tin change over time withal remain somewhat abiding.

It is, of grade, important to recognize hither that Griswold is talking virtually cultural change and not the actual origins of civilisation (equally in, "there was no civilization and and so, suddenly, there was"). Because Griswold does not explicitly distinguish betwixt the origins of cultural change and the origins of culture, information technology may appear as though Griswold is arguing here for the origins of culture and situating these origins in club. This is neither authentic nor a clear representation of sociological thought on this consequence. Culture, just like society, has existed since the beginning of humanity (humans being social and cultural). Society and culture co-exist because humans have social relations and meanings tied to those relations (e.g. blood brother, lover, friend). Civilization as a super-phenomenon has no existent commencement except in the sense that humans (homo sapiens) take a beginning. This, then, makes the question of the origins of culture moot – it has existed as long as we have, and will likely exist as long as we practice. Cultural change, on the other manus, is a matter that tin be questioned and researched, as Griswold does.

Culture theory [edit]

Civilization theory, developed in the 1980s and 1990s, sees audiences as playing an agile rather than passive function in relation to mass media. One strand of research focuses on the audiences and how they collaborate with media; the other strand of research focuses on those who produce the media, particularly the news.^[xi]

Frankfurt Schoolhouse [edit]

Walter Benjamin [edit]

Theodor W. Adorno [edit]

Herbert Marcuse [edit]

Erich Fromm [edit]

Current research [edit]

Computer-mediated communication as civilization [edit]

Estimator-mediated advice (CMC) is the process of sending messages—primarily, merely not limited to text messages—through the direct utilize by participants of computers and communication networks. By restricting the definition to the directly apply of computers in the communication process, yous take to get rid of the communication technologies that rely upon computers for switching technology (such equally telephony or compressed video), only do not crave the users to interact directly with the figurer system via a keyboard or like estimator interface. To exist mediated by computers in the sense of this project, the advice must be done past participants fully aware of their interaction with the computer applied science in the process of creating and delivering messages. Given the current state of reckoner communications and networks, this limits CMC to primarily text-based messaging, while leaving the possibility of incorporating sound, graphics, and video images as the technology becomes more sophisticated.

Cultural institutions [edit]

Cultural activities are institutionalised; the focus on institutional settings leads to the investigation "of activities in the cultural sector, conceived equally historically evolved societal forms of organising the conception, product, distribution, propagation, interpretation, reception, conservation and maintenance of specific cultural appurtenances".^[12] Cultural Institutions Studies is therefore a specific approach inside the folklore of culture.

Fundamental figures [edit]

Central figures in today's cultural folklore include: Julia Adams, Jeffrey Alexander, John Carroll, Diane Crane, Paul DiMaggio, Henning Eichberg, Ron Eyerman, Sarah Gatson, Andreas Glaeser, Wendy Griswold, Eva Illouz, Karin Knorr-Cetina, Michele Lamont, Annette Lareau, Stjepan Mestrovic, Philip Smith, Margaret Somers, Yasemin Soysal, Dan Sperber, Lynette Spillman, Ann Swidler, Diane Vaughan, and Viviana Zelizer.

Run across likewise [edit]

• Communication studies
• Cultural anthropology
• Cultural Sociology (journal)
• Cultural studies
• Culture
• Sociology
• Folklore of literature
• Sociomusicology
• Sense of taste (sociology)

References [edit]

Citations [edit]

1. ^ "the sociology of culture versus cultural folklore | orgtheory.net". orgtheory.wordpress.com. 27 August 2006. Retrieved 2014-10-01 .
2. ^ "Sociology of Culture and Cultural Sociology". web log.lib.umn.edu. Archived from the original on 2015-05-05. Retrieved 2014-10-01 .
3. ^ The Meanings of Social Life: A Cultural Folklore By Jeffrey C. Alexander https://books.google.com/books?id=CIA3AwAAQBAJ&lpg=PT10&ots=csNoAH4xzN&dq=%22cultural%20turn%22&lr&pg=PT18#v=onepage&q&f=false
4. ^ Griswold, W.; Carroll, C. (2012). Cultures and Societies in a Changing World. SAGE Publications. ISBN9781412990547.
5. ^ Rojek, Chris, and Bryan Turner. "Decorative folklore: towards a critique of the cultural turn." The Sociological Review 48.4 (2000): 629-648.
6. ^ "Archived copy" (PDF). Archived from the original (PDF) on 2016-03-04. Retrieved 2014-07-22 . {{cite web}}: CS1 maint: archived copy as title (link)
7. ^ Levine, Donald (ed) 'Simmel: On individuality and social forms' Chicago University Press, 1971. pxix.
8. ^ "Onondaga Key School District".
9. ^ ^{a b c} Gerber, John J., and Linda Thou. Macionis (2011). Sociology (seventh Canadian ed.). Toronto: Pearson Canada. pp. 59–65. ISBN978-0-13-700161-3. {{cite book}}: CS1 maint: uses authors parameter (link)
10. ^ Radcliffe-Brown
11. ^ "The Role and Influence of Mass Media". Cliffs Notes. Archived from the original on 22 September 2018.
12. ^ Zembylas, Tasos (2004): Kulturbetriebslehre. Begründung einer Inter-Disziplin. Wiesbaden: VS-Verlag für Sozialwissenschaften, p. 13.

Sources [edit]

• Groh, Arnold. 2019. Theories of Culture. London, England: Routledge. ISBN 978-i-138-66865-2.
• Stark, Rodney. 2007. Folklore: Tenth Edition. Belmont, CA: Thomson Learning, Inc. ISBN 049509344-0.
• Walker, Gavin. 2001. Gild and culture in sociological and anthropological tradition Archived 2007-xi-14 at the Wayback Car. Thousand Oaks, CA: Sage Publications.
• Peacock, James 50. (1981). "Durkheim and the Social Anthropology of Culture". Social Forces. Oxford University Press. 59 (4, Special Issue): 996–1008. doi:10.2307/2577977. ISSN 1534-7605. JSTOR 2577977.
• Lawley, Elizabeth. 1994. The Sociology of Culture in Estimator-Mediated Communication: An Initial Exploration Archived 2007-10-11 at the Wayback Car.
• Swartz, David. 1997. Civilization & Ability: The Sociology of Pierre Bourdieu. Chicago, IL: Academy of Chicago Press.
• Griswold, Wendy. 2004. Cultures and Societies in a Irresolute World. Thousand Oaks, CA: Pine Forge Press.
• Swidler, Ann (1986). "Culture in Action: Symbols and Strategies". American Sociological Review. American Sociological Association. 51 (2): 273–86. doi:10.2307/2095521. ISSN 0003-1224. JSTOR 2095521.
• La logica dei processi culturali. Jürgen Habermas tra filosofia east sociologia. Genova: Edizioni ECIG. ISBN 978-88-7544-195-1.
• "Culture and Public Action: Further Reading." Welcome to Culture and Public Action. Web. 23 Feb. 2012. <http://world wide web.cultureandpublicaction.org/conference/s_o_d_sociologyanddevelopment.htm Archived 2008-11-21 at the Wayback Machine>.

External links [edit]

• Media related to Sociology of culture at Wikimedia Eatables

Source: https://en.wikipedia.org/wiki/Sociology_of_culture

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