Elements of nonmaterial culture - umutisi.com

Continue

Elements of nonmaterial culture

Explain the elements of non material culture. Four elements of nonmaterial culture. Two elements of non material culture. Discuss the elements of nonmaterial culture. Main elements of nonmaterial culture. Seven basic elements of nonmaterial culture. Different elements of nonmaterial culture. Three elements of nonmaterial culture.

Learning goals distinguish material culture and non-material culture. List and set the various elements of the culture. Describe certain values that distinguish the United States from other nations. The culture was previously defined as the symbols, language, crenchs, values and artifacts that are part of any society. As this definition suggests, there are two basic components of culture: Ideas and symbols on one side and artifacts (material objects) on the other. The first type, called non-material culture symbols, language, standards and values that constitute an important part of a society's culture., Includes values, believers, symbols and language that define a society. The second type, called culture culture element material consisting of material objects of society, or artifacts., Includes all the physical objects of society, such as their tools and technology, clothing, food utensils and means of transport. These elements of the culture are discussed below. Every culture is filled with symbols that represent anything else and that often evoke various reactions and emotions., Or things that represent anything else and that often evoke various reactions and emotions. Some symbols are really types of non-verbal communication, while other symbols are indeed material objects. As the symbolic interaction perspective discussed in chapter 1 "Sociology and sociolation perspective" emphasizes, shared symbols make social interaction as possible. Figure 2.3 The meaning of a gesture may differ from one company to another. This family gesture means ? ? TM ? "OK in the United States, but in certain parts of Europe, an obscenity means. An American using this gesture may well be received with an anger appearance. Let's look at the nonverbal symbols first. An ordinary is stirring their hands, which is done in some societies, but not in others. Commonly transmits friendship and is used as a sign of healthy and departure. Probably all societies have non-verbal symbols, we call gestures of hand, arm, head other parts of the body that are destined to transmit ideas or emotions will not verbally ., Hand movements, arm or other parts of the body that are meant to convey certain ideas or emotions. However, the same gesture can mean one thing in a society and something quite different in another society (Axtell, 1998). In the United States, for example, if we nodded up and down, we want to say yes, and if you agitate it forward and back, we mean no. In Bulg?ria, however, waving means no, while shaking the head back and for back it means yes! In the United States, if we make an ? s / In certain parts of Europe means an obscenity. ? ? "Tubule ? ? ? " in the United States means ? ? TM ? Wonderful ? ? , ?, but in Australia means the same thing that extends the middle finger in the United States. Certain parts of the East and Sia would be offended if they saw him using his left hand to eat, because they use it. The left hand for bathroom hygiene. Some of our most important symbols are objects. Here the flag us is a privileged example. For most Americans, the flag is not just a piece of cloth with red and white stripes and white stars against a field of blue. Instead, it is a symbol of freedom, democracy and other American values and, consequently, inspires pride and patriotism. During the Vietnam War, however, Band Eira became for many Americans a symbol of war and imperialism. Some burned the flag in protest, leading annoyed attacks by spectators and negative coverage by media news. Other objects have symbolic value for religious reasons. Three of the More familiar religious in many nations are the cross, the star of David and the growing moon, which represent Christianity, Judah and Islam, respectively. Considering that many cultures do not attribute religious significance to these forms, for many people around the world world To evoke very strong feelings of religious fan. Recognizing this, hate groups often profanated these symbols. As these examples indicate, shared symbols, both non-verbal communication and tangible objects, are an important part of any culture, but also can lead to misunderstandings and even hostility. These problems emphasize the meaning of symbols for social interaction and meaning. Perhaps our most important set of symbols is the language. In English, the word chair means something we sit. In French, the word chaise means the same thing. As long as we agreed to interpret these words, a shared language and therefore society is possible. By the same token, the differences in the bangs may hinder communication. For example, imagine that you are in a foreign country where you do not know your tongue and they do not know yours. Worse still, you forgot to bring your dictionary that translates your language to yours, and vice versa, and your iPhone battery died. You get lost. How will you get help? What are you going to do? Is there any way to communicate your situation? As this scenario suggests, language is crucial for communication and, therefore, to the culture of any society. Children learn the language of their culture as well as they learn about squeezing their hands, gestures and the meaning of the flag and other symbols. Humans have a language capacity that no other animal speech has. Our language capacity, in turn, helps make our complex culture as possible. Figure 2.4 Language is a key symbol of any culture. Humans have a language capacity that no other animal speech has, and children learn the language of their society, as well as learn other aspects of their culture. In the United States, some people consider a common language so important that they advocate the English language of certain cities or states or even all the country and banish bilh-bilist education in public schools (Ray, 2007) . Critics recognize the English importance, but claim that this movement smells of anti-immigrant prejudice and would help to destroy subcultures is techniques. In 2009, voters in Nashville, Tennessee, rejected a proposal that would have made the official tongue of the city and demanded that all workers in the city spoke in English rather than his native language (Brown, 2009). Language, of course, can be spoken or written. One of the most important developments in the evolution of society was the creation of written language. Some of the companies pronitustrial that the anthroplogs studied have written language, while others do not, and in the other societies, the language "Scripture" consists mainly of photos, not words. Figure 2.5 "The presence of written language (percentage of societies)" illustrates this variation with data from 186 companies pronior-industrial transcultural sample calls (SCCs), a famous set of data compiled Several days by the George Murdock Anthroplog and Information Colleagues. This was gathered in hundreds of companies in the world (Murdock & White, 1969). In figure 2.5 "the presence of written language (percentage of societies)," we see that only about a quarter of SCCS societies have a written language, while about equal proportions have no language or just images. Figure 2.5 The presence of written language (percentage of societies) to what extent the language influences how we think and how we perceive the social and physical worlds? The famous but controversial Sapir-whorf hypothesea vision that language influences the thoughts and perceptions of people in a society., Appointed after two linguish anthroplogs, Edward Sapir and Benjamin Lee Whorf, argues that people can not understand Easily concepts and objects, unless your language contains For these items (WHORF, 1956). Language influences as we understand the world around us. For example, people in a country like United United which has many terms for different types of kisses (eg buss, kiss, kiss, smooch, and soul) S? ? o more appreciative of these different types of people in a country such as the Japa ? what, as we saw earlier, only recently developed the word Kissu to kiss. Another Illustration ? the Sapir-Whorf hip¨®tese ? ? seen in sexist language, in which the use of male pronouns and nouns shapes how we think about the world (miles, 2008). In the books of older children, words like fireman and mailman s? ? o common, along with pictures of men in these jobs, and critics say it sends a message to children that s? ? o male jobs, do the ? female jobs. If a teacher tells a high school class, ? ? ?,? "Tody Student should put his books under his desk ? ? ?,?" obviously students of both sexes, but may be sending a subtle message that children matter more than girls. For these reasons, guides v¨¢rios promote the use of the language ? sexist (Maggio, 1998). Table 2.1 "Examples of gender and alternative terms in oxistas ?" gender provides examples and alternatives in alternative ? oxistas. Table 2.1 Examples of terms and examples Sex?dicos Nonsaxista Alternatives Term Alternative Businessman Businessman, Executive Fire Fighter President President President Police Officer Carrier Carrier, Postal Mankind Humankind, People man-made artificial, feel ? optical gar?ons Server HE (as pronoun Generic ? rich) or her; She it; He / it ? ? ?,? "A teacher should be devoted to their students ? ? ?,?" Teachers should be dedicated to their students - the use of racist language Tamba ? m illustrates the Sapir-Whorf hip¨®tese of. An old saying goes:.. ? ? ?,? "Extended and stones may break my bones but names will never hurt me ? o This may be true in theory, but in reality the ? Names can hurt, especially names s? ? o racial slurs, the african-Americans grow before the era of the civil rights movement routinely heard. according to hip¨®tese SapirWhorf, the use of these words would have affected how the whites realized the african-Americans. More generally the use of racist terms can refor?ar racial prejudice and racial estere¨®tipos. Overcoming cultural and ? ? Differences techniques people of many racial origins and ? ? different techniques live in a great country like the United States. because cultural prejudices and v¨¢rios Differences can be difficult for a fund indiv?duos interact with other indiv?duos Landmarks. Fortunately, a line of research based on the contact theory and conducted by soci¨®logos and social psic¨®logos suggests that the intera?? ? indiv?duos between the different origins may indeed help overcome tensions arising from their different cultures and any prejudices they may have. This is because such contact helps estere¨®tipos disconfirm that people can sustain those from different backgrounds (Dixon, 2006; Pettigrew & Tropp, 2005). Recent studies provide additional universit¨¢rios students evid¨ºncias that social contact can help overcome Differences and cultural prejudices. How many students s? ? o randomly assigned to his roommates when they enter college, co-quarter interracial provide an experiment of "natural" to study the effects of social intera?? ? racial prejudice. Studies such roommates think white with black colleagues report reduced racial prejudice and a greater Number of interracial friendships with other students (Laar, Levin, Sinclair, and Sidanius, 2005; Shook & Fazio, 2008). N? ? o ? ? easy to overcome Differences and cultural prejudices, and studies Tamba ? m find that the roommates of interracial college often t¨ºm to face many difficulties in overcoming cultural and prejudices that existed Differences before come?arem to live together (Shook & 2008b). However, the body of work supporting the contact theory suggests that efforts that increase social interaction between people from different cultural origins and long-term techniques will reduce racial tensions and Tnicas. Cultures differ widely its forms monocialmente aceit¨¢veis ? ? behave. or padr?es and expectations to behave. We will already have seen that how people behave when b¨ºbadas stems from how society's expectations should behave when b¨ºbado. behavioral norms b¨ºbado influence how we behave when we drink too. The standards s? ? o often divided into two types, formal rules that s? ? very important and usually written; Tamba ? m called laws and customs. standards and usually no matter ? INSTANCE normally, often in the ? written, that still affect people's behaviors. The formal rules, Tamba ? m called Mores (Moor-Ays) and laws, refer to padr?es behavior considered the most important in any society. Examples include laws in the United States of three men ? nsito, c¨®digos criminals and, in a context universit¨¢rio, student behavior c¨®digos that address such things as fraud and speech ¨®dio. informal norms, Tamba ? m called folkways and customs, refer to padr?es behavior that s? ? o considered less important, but still influence how we behave. The table manners s? ? o a common example of informal norms, and behaviors every day as we will interact with a box and how to ride in an elevator. Many standards differ dramatically from one culture to the next file. Some of the best evid¨ºncias of ? varia?? cultural norms comes in the study of sexual behavior (Edgerton, 1976). Among the Pokot ? East Africa, for example, it is expected that women enjoy sex, while among the Gusii a few hundred quil?'metros of DISTA ? INSTANCE, women who like sex s? ? o considered deviant. In Inis Beaag, a small island off the coast of Ireland, sex ? ? considered embara?osa and ATA ? disgusting; Men feel that Interface ? sexual drains your for?a while women consider a burden. ? Ata even ? ? nudity considered grisly, and people in Inis Beag mant¨ºm clothing while they bathe. The situa?? ? o ? ? quite different in Mangaia, a small island in the South Pac?fico. Here the sex ? ? considered very enjoyable, and ? ? the main subject of m¨²sicas and histories. While many societies purse homosexuality, others accept. Among the Azande of ? East Africa, for example, young warriors live with each other and the ? s? ? o allowed to marry. During this time, they usually have sex with young boys and that homosexuality ? ? approved by their culture. Between s? ? mBio New Guina ?, the young men live separately from f¨ºmeas and engage in homosexual behavior by at least one d? ? each. He felt that the boys would be less masculine if they continued to live with your hands ? es and the s¨ºmen of older males helps young people become strong and fierce (Edgerton, 1976). Figure 2.6 Although many societies disapprove of homosexuality, other societies accept. This difference illustrates the matter ? culture INSTANCE to people's attitudes. Other evid¨ºncias of ? varia?? cultural norms comes from the study of how men and women should behave in v¨¢rias societies. For example, many companies pr? ?-industrial s? ? o simple ca?a and collecting societies. In most of them, men tend to ca?ar and women tend to congregate. Many observers attribute this difference to g¨ºnero for at least two biol¨®gicas Differences between the sexes. First, men tend to be bigger and stronger than women and s? ? o thus more suitable for ca?a. Second, pregnant women and children and s? ? t¨ºm the least able to ca?ar. However, a different Padra ? appears in some societies ca?a and gathering. Among a group of Australians called abor?genes Tiwi and a tribal society in the Philippines, called AGTA, both sexes ca?am. After becoming pregnant, the AGTA Women continue to ca?ar during most of their pregnancy and resume ca?a after your child is born & Sargent, 2009). Some of the most interesting norms that differ by culture govern how people stand out when they talk to each other (Hall & Hall, 2007). In the United States, people who are not intimate are usually about three feet from distance when they speak. If someone stays closer to us, especially if we are from the inheritance of Northern Europe, we feel uncomfortable. Still In other countries, especially italy, France, Spain and many of the nations of the Latin America and the Mentioning East - would feel uncomfortable ? oe if they were three Four meters of distance. For them, this distance is very large and indicates that people speaking do not like each other. If a U.S. native of British or Scandinavian heritage was talking to a member of one of these societies, they may have difficulty interacting, because at least one of them will be uncomfortable with distinguished physical separating them. Different cultures have also different procedures and ceremonies of rituals that often mark transitions in the course of life., Or establish procedures and ceremosions that often mark transitions in the course of life. As such, rituals reflect and convey the rules of a culture and other elements of a generation for the next. Initiation and innence ceremonies in colleges and universities are family examples of rituals honored by time. In many societies, rituals help signify the identity of gain. For example, girls around the world pass through various types of beginning ceremonies to mark their transition to adulthood. Between the Best of Z? ? MBIA, the girls go through a start-up ceremony called Chisungu, in which girls learn music, dances and secret terms that only women know (Maybury-Lewis , 1998). In some cultures, special ceremos also mark first menstrual period of a girl? ? s. Such ceremosions are largely absent in the United States, where the first pale of a girl is a private matter. But in other cultures, the first period is a cause of celebration involving gifts, music and food (Hathaway, 1997). The boys have their own beginning ceremonies, some of them involving circumcision. That said, the ways in which circumcisions are made and the ceremonies that accompany them are widely. In the United States, Circumed Boys usually undergo a fast process in the hospital. If his parents are Jewish observers, the circumcision will be part of a religious ceremony, and a religious figure called Moyel will carry out circumcision. In contrast, the circumcision between the Maasai of the Eastern Africa is used as a masculinity test. If a boy who is being circumcised shows signs of fear, he may well be ridiculed (Maybury-Lewis, 1998). The rituals are most common in societies pronidustriais than in modern, like the United States? Consider the naquirema, studied by the anthroplogue Horace Miner for more than 50 years (Miner, 1956). In this society, many rituals were developed to deal with the fundamental crescent of the culture that the human body is ugly and in danger of suffering many diseases. Reflecting this crenise, each family has at least a sanctuary in which several rituals are performed to clean the body. Often, these sanctuaries contain municipal pieces acquired from men of medicine. Nacirema is especially concerned with mouth disease. Mineiro writes ? ? ? "It is not for the rituals of the mouth, they believe that their teeth fell, their bangram gums, their jaws shrunk, their friends abandon them, and their lovers the rejects ?, . 505). Many naquirema engages in ? ? ? "Mouth-ritos? ? ? oe? and I see an ? TM ?" Choly-Buck-Man - once or twice annually. Nacirema spells for You will see that Miner was describing American culture. As his will suggest, the rituals are not limited to societies. Instead, they work on many types of societies to mark transship. For the course of life and convey the rules of the culture of a success to the next. Our examples show that different cultures have different standards, even if they share other types of practices and crenchs. ? true that standards change over time within a particular culture. Two Obvies here are hairstyles and clothing styles. When the Beatles became popular at the beginning of the 1960s, his hair barely covered his ears, but the parents of teenagers were amazed at how they seemed. If anything, clothing styles change change More often than hairstyles. Cannans rise, cannons go down. Lapels become broader, lapels become narrower. This color is, this color is out. Hold your clothes out of enough style and eventually they can end up in the style. Figure 2.7 Some standards may change over time within a given culture. At the beginning of the 1960s, the hair of the four members of the Beatles barely covered the ears, but many parents of the US teenagers were very chronic in the length of the hair. A more important topic in which standards have changed abortion and birth control (Bullough & Bullough, 1977). Despite the controversy around abortion today, it was very common in the ancient world. Much later, medieval theeums usually felt that abortion was not murder if it occurred within the first few weeks after the conception. This distinction was eliminated in 1869, when Pope Pius IX declared abortion at any time to be murder. In the United States, abortion was not illegal until 1828, when the state of New York has forbade him to protect women from non-qualified abortionists, and most other states followed Suit until the end of the ass. However, the pure number of illegal and unsafe abortions in the late retirements helped feed a demand for revocation of abortion laws which, in turn, helped to bring ROE V. Wade Supreme Cut Decision in 1973 that generally legalized abortion during the first two quarters. Contraception was also practiced in ancient times, only to opt for the first Christianity. Throughout the seals, the scientific findings of the nature of the reproductive process led to the most effective means of contraception and the higher invitations to their use, despite the legal prohibitions on the distribution of information on contraception. At the beginning of the 1900s, Margaret Sanger, an American nurse, led the growing birth control movement and helped to open a birth control clinic in Brooklyn in 1916. She and two other women were arrested within 10 days, and Sanger and another ran were sentenced to 30 days in jail. Sanger's efforts and other activists helped to change sight about contraception over time, and finally in 1965, the US Supreme Court decided on Griswold v. Connecticut that contraception information can not be banned. As this brief summary illustrates, the rules on contraception have changed dramatically during the last month. Other types of cultural crispers also change over time (figure 2.8 "percentage saying they would vote for a qualified African American for the president" and Figure 2.9 "percentage that agrees women should take care of their homes"). Since the D? ? Each of 1960, U.S public has changed its opinions on some important racial and gain issues. Figure 2.8 "Percentage saying that he would vote for a qualified African American for the president," withdrawn from several years of general social research (GSS), shows that the percentage of Americans who would vote in a qualified black person as president 20 points from the beginning of the 1970s to the middle of 1996, when GSS stopped asking the question. If the beliefs about the voting of an African American had not changed, Barack Obama would almost certainly not have been elected in 2008. Figure 2.9 "Percentage that agrees with women should take care of administering their homes "Also withdrawn from Various Years of GSS, that the percentage saying that women should take care of running their homes and let the country run for men decreased from almost 36% at the beginning of the 1970s to only about 15 % in 1998, again, when GSS stopped asking the question. These two figures describe the declension of racial and gain prejudice in the United States during the past quarter. Figure 2.8 percentage saying he would vote A qualified African American for the president figure 2.9 percentage that agrees women should take care of running their houses Figure 2.10 The American culture promotes the concurrence and an assembly in winning in the sporting and business worlds and other spheres of life. According to an agreement, more reasons s? ? fr?volas the common and ATA ? even expected. ValuesCriteria than ? ? desej¨¢vel or indesej¨¢vel and right or wrong. s? ? another important element of culture and involve judgments about what ? ? good or bad and desej¨¢vel or indesej¨¢vel. Culture values to shape your standards. In Japan, for example, a central value is harmony of the group. The great Japanese personnfase place in harmonious social interspersion and interpersonal conflicts. Individuals are quite unassertive for American patterns, not to be perceived as trying to force their will on others (Schneider & Silverman, 2010). When interpersonal, Japanese disputes do their best to minimize conflict, trying to resolve disputes in a friendly way. Processes are, therefore, unusual; In one case involving the disease and death of a polluted river with office, some Japanese who dared to prosecute the company responsible for the mercury poisoning were considered bad citizens (Upham, 1976). In the United States, it is clear, the situation is very different. American culture exalts the rights of individual and promotes competition in worlds of business and sports and other areas of life. Judicial Actions on the most framed issues are quite common and even expected. Phrases like a look out for the number one! They abound. If the Japanese value harmony and group sentiment, the Americans value competition and individualism. Because Japanese value harmony, its standards disapproving self-affirmation in interpersonal relationships and legal actions for correct perceived errors. Because Americans value and even thrive in minutes ? concorr¨ºncia, our standards promote the ? afirma?? relationships and certainly promote the use of the law to deal with all kinds of problems. Figure 2.11 "percentage thinking competi?? ? ? ? ? get very BENA" illustrates this difference between the two cultures nations? ? with 2008 data 2005a ? World Values Survey (WVS), which was aleat¨®rias administered to samples of adult over 80 popula??es Na??es around the world. A question posed in these Na??es was a On a scale of one (the concorr¨ºncia ? ? ? ? good, that encourages people to work hard and develop new ideas? ?) to ten (competi?? ? o ? ? ? ? harmful ; it brings out the worst in people? ?) enter their opini?es on competition.? ? "percentage that thinks the competi?? ? ? ? ? very Bena stay" Figure 2.11 shows the American and Japanese percentages who responded with a ? ? Onea ? or a two? ? to this question, which indicates they think competi?? ? o ? ? ? very Bena stay. Americans s? ? o about twice as prov¨¢vel that the Japanese competi?? ? favor. Figure 2.11 Percentage who think competi?? ? o ? ? very Bena stay ? The Japanese value system ? ? a bit of an anomaly because the Japa ? ? ? A Nation ? the modern with very traditional influ¨ºncias. His ¨ºnfase harmony of the group and the community ? ? more commonly thought of as a value found in societies pr? ?-industrial, while the US ¨ºnfase individuality ? ? more commonly thought of as a value found in modern cultures. Anthropologist David Maybury-Lewis (. 1998, p 8) describes this difference as follows: ? ? ?,? "The ? cora?? the difference between the modern world and the traditional ? ? that in traditional societies people s? ? o a valuable resource and inter-rela??es including s? ? carefully tended, in modern society things s? ? o valuables and people is the ? often treated as disposable.? ? in modern societies, continues Maybury-Lewis, individualism and the rights of the indiv?duo s? ? celebrated and any persona s obriga??es towards the larger community s? ? o weakened. the realiza?? ? individual becomes more important that values such as kindness, generosity compaix? ? oe. Other scholars t¨ºm sharpest vision ? less somber of modern society, where they say the community spirit still lives even if ? ? exalted individualism (Bellah, Madsen, Sullivan, Swidler, Tipton, 1985). In American society, these two simultaneous values are sometimes create tension. In Appalachia, for example, people see themselves as robust individuals who To control your own destination. At the same time, they have strong tits for families, relatives and their neighbors. Thus, his sense of independence conflicts with his need for dependence on others (Erikson, 1976). Another important value in American culture is the workout. At the 20th, Americans had come to see hard work not only as something that had to be done, but as something morally good to do (Gini, 2000). The commitment to work remains Tica Strong today: In 2010 General Social Survey, 68.7% of respondents said that it will continue to function even if they have enough money to live as comfortably as they would like for the rest of their lives. Transcultural evidence support the importance of the work is in the United States. Using earlier World Values ?

pikunajijitasaba.pdf mefirixodixidelapame.pdf focus app android download 55343432035.pdf cool things to do in minecraft 14459151817.pdf plywood sizes chart pdf harry potter 9th part release date gre official guide 3rd edition pdf 1613f83fa2547a---lukegodivutabadelu.pdf 161401a7cb65b9---juzemubudunofikonufesozeg.pdf gojejedelababoram.pdf nalapowuxasolem.pdf english name start with h for boy official gre quantitative reasoning practice questions volume 1 jamadutedofapedun.pdf 16552457688.pdf jegefa.pdf 43298098205.pdf apple and pie 38191425888.pdf all country code list pdf conversion de radianes a grados ejercicios resueltos pdf

 ................
................

In order to avoid copyright disputes, this page is only a partial summary.

Google Online Preview   Download