Culture - Key Concepts

Think about why you queue politely or eat with a knife and fork - these behaviours aren't natural, they're part of your culture. Culture includes all the behaviours, beliefs, knowledge, and values shared by a society, from music and art to basic morals about right and wrong.

Norms are the expected patterns of behaviour based on cultural values. In the UK, wearing clothes in public reflects our values of modesty, whilst queueing shows we value patience and fairness. Remember, norms are relative - chopsticks are normal in East Asia, but we use cutlery here.

Values are the deeper beliefs that guide these norms. British society generally values life, success, honesty, and family loyalty. These aren't universal though - they vary between cultures and change over time.

The UK demonstrates cultural diversity both between cultures $inter-cultural$ and within them $intra-cultural$. Think tikka masala versus sausage and mash, or the different customs across England, Scotland, Wales, and Ireland. Subcultures like punk or grime communities exist within broader UK culture, whilst cultural hybridity creates fusion identities like 'Brasian' culture mixing British and Asian influences. High culture (opera, ballet) traditionally held more status than popular culture (TV, cinema), though postmodernists argue these boundaries are blurring.

Quick Tip: Remember that culture isn't fixed - it's constantly evolving through globalisation, immigration, and generational change.

Popular Culture and Global Trends

Popular culture dominates modern life through TV, cinema, music, and social media that most people enjoy. Critics argue it's shallow compared to high culture, but postmodernists suggest these distinctions are disappearing as classical works become films and high culture becomes more accessible.

Consumer culture defines much of contemporary society. We construct identity and status through branded goods - think designer trainers or the latest iPhone. This conspicuous consumption is reinforced by advertising and social media, showing others our taste and wealth.

Global culture means brands like McDonald's, Apple, and Coca-Cola are recognisable worldwide. McLuhan argued we live in a "global village" connected by internet and media. Apps like Instagram and TikTok spread American cultural values globally.

However, Marxists warn that global culture represents cultural imperialism - powerful Western nations imposing their values on others. When countries become "Americanised," they risk losing their distinctive national cultures in favour of homogenised global brands and behaviours.

Reality Check: Consider how your daily choices - from Netflix shows to clothing brands - reflect global cultural influences rather than purely British traditions.

Socialisation - How We Learn to Fit In

Primary socialisation through family teaches you basic norms and values from birth. You learned to speak, behave, and understand right from wrong through imitation of parents, trial and error, and sanctions (rewards and punishments). Your family also shaped core aspects of identity like gender roles, social class, and ethnicity.

Secondary socialisation continues this process through other institutions. Peer groups teach conformity and acceptable behaviour - youth subcultures like goths or emos can either reinforce or resist wider social norms. Education provides formal curriculum (maths, English) reflecting society's values, plus a hidden curriculum of informal norms like respect for authority.

The media has become increasingly powerful in socialisation, creating consumer culture and shaping representations of social groups. Religion remains influential despite declining importance, with Christian values still affecting attitudes to law, marriage, and sexuality.

Workplace socialisation involves learning new codes of conduct, dress codes, and informal colleague relationships. This re-socialisation process helps adults adapt to different professional environments throughout their careers.

Study Hack: Link each socialisation agent to specific examples from your own experience - it makes the theory much easier to remember in exams.

Social Control - Keeping Everyone in Line

Socialisation agencies double as social control mechanisms, shaping behaviour through sanctions - positive rewards that encourage certain actions, or negative punishments that discourage others.

Formal social control operates through official institutions like police, courts, government, and military. These represent the state's Repressive State Apparatus (RSA), using explicit power to enforce laws. Sanctions include police warnings, court sentences, workplace dismissal, or school exclusion. It's obvious when formal control is operating.

Informal social control works more subtly through family, peers, education, religion, and media - the Ideological State Apparatus (ISA). Rather than force compliance, these institutions socialise you into accepting dominant ideologies. Sanctions might include social exclusion from friendship groups, parental disappointment, missed work promotions, or social media account deletion.

Both types of control maintain social order, but informal mechanisms can be just as powerful as formal ones. The threat of losing friends or family approval often influences behaviour more than fear of legal punishment.

Think About It: Notice how you modify behaviour in different situations - formal control in legal contexts, informal control in social settings.

Sexuality and Identity

Sexual identity has become increasingly significant, especially for those identifying as homosexual or bisexual rather than heterosexual. The process of accepting and revealing non-heterosexual identity is called "coming out."

Kinsey's research revealed that homosexual experiences are more common than people imagine - 37% of men reported homosexual encounters, but less than 4% identified as gay. This shows the complexity between sexual behaviour and sexual identity.

Social construction of sexuality is evident in how gay men are expected to display feminine characteristics, higher voices, and particular fashion sense. When someone accepts the "gay" label, they often fulfil these stereotypical roles and join gay subcultures.

Feminist perspectives highlight how women's sexuality is controlled by patriarchy. Mulvey's concept of the "male gaze" explains how media sexually exploits women for male benefit. Rich argues that "compulsory heterosexuality" socialises women into heterosexual roles, ensuring their availability to men whilst marginalising lesbian identities.

However, attitudes are changing rapidly. Homosexuality is no longer classified as mental illness, the 2010 Equality Act prohibits discrimination, and many celebrities and politicians are openly gay. Research shows younger people are much more accepting of diverse sexualities, with homophobia increasingly seen as immature.

Key Point: Understanding sexuality as socially constructed rather than purely biological helps explain changing attitudes and experiences across different cultures and time periods.

Age and Identity

Age identity affects everyone since we all experience changing social expectations throughout life. Bradley identified five key stages: childhood, adolescence, young adulthood, middle age, and old age. These stages are socially constructed rather than purely biological - their boundaries vary between cultures.

Childhood in the UK means innocence, dependence, and protection, but other cultures expect children to work or marry young. Postman argues childhood only emerged with literacy, allowing adults to shield children from adult knowledge, but modern media is eroding these boundaries.

Youth culture emerged in the 1950s with fashion, music, and spending power creating distinct teenage identity. However, many societies don't recognise youth as a separate stage - puberty leads directly to adult responsibilities through rites of passage.

Old age faces negative stereotyping in youth-obsessed culture. Corner's research found elderly people describing themselves negatively, reflecting media representations. Hockey and James argue both childhood and old age involve "infantilisation" - treating people as dependent and removing their autonomy.

Postmodernists suggest age boundaries are blurring through longer working lives, anti-aging products, delayed parenthood, and intergenerational cultural sharing. However, interactionists note continued age-based labelling, whilst Marxists highlight how young and old form a "reserve army of labour."

Reality Check: Consider how your age affects others' expectations of your behaviour, responsibilities, and capabilities - then imagine how this will change throughout your life.

Disability and Identity

For people living with physical impairments, disability often becomes the most significant aspect of identity, particularly regarding how others perceive them. The 1995 Discrimination Act provided legal protection, whilst events like Paralympics showcase positive achievements.

The medical model treats disability as an individual medical problem, focusing on limitations caused by impairments. This leads to "victim blaming" where problems lie with disabled individuals rather than society's failure to accommodate their needs.

The social model emphasises social and physical barriers preventing inclusion - inaccessible buildings, transport, and attitudes. This approach argues disability is socially constructed through negative stigmatisation rather than inherent limitations.

Interactionists explain how "disabled" becomes a master status - the primary characteristic defining all interactions and overshadowing other aspects of identity like nationality, sexuality, or age. Zola notes how language itself discriminates: "de-formed," "dis-eased," "ab-normal."

This creates learned helplessness where disabled people internalise negative expectations and stop trying to change situations - a self-fulfilling prophecy. However, some reject these labels, seeing themselves as "person first" with disability as just one characteristic among many.

Positive changes include the Discrimination Act, Scope's "End the Awkward" campaign, and growing acceptance. Historical exclusion and mockery are being replaced by recognition of capability and pride.

Important: Understanding both medical and social models helps explain why disability experiences vary so much depending on social attitudes and environmental barriers.

Hybridity and Identity

Hybrid identities combine multiple cultural influences, particularly common among third-generation immigrants who blend British culture with their family's heritage. Terms like "Brasian" $British-Asian$ or "Blasian" $Black-Asian$ describe these mixed identities.

Hybridity isn't limited to ethnic minorities. "White wannabees" adopt hip-hop influenced styles, whilst "Jafaican" describes London speech patterns mixing multiple cultural influences in multicultural areas.

Different communities respond differently to cultural mixing. Gilroy's "Black Atlantic" identity transcends specific countries, unified by shared experiences of racism. Some communities turn inward for support, strengthening religious and cultural identity as resistance to exclusion.

Code switching allows British Asians to navigate multiple cultures skillfully, changing identity depending on context. Jacobson found young Pakistanis adopting strong Islamic identity as response to social exclusion, providing stability and security.

Research shows second-generation ethnic minorities feel more British than their parents whilst maintaining strong ethnic identity. Postmodernists argue globalisation makes ethnicity less significant as identity becomes more choice-based, but others emphasise continued discrimination affects identity formation.

Resistance strategies include strengthening cultural practices, religious identity, and community bonds as responses to racism and marginalisation, rather than simply absorbing mainstream culture.

Key Insight: Hybrid identities aren't just mixing two cultures - they're complex, creative responses to living between multiple cultural worlds whilst facing discrimination and opportunity.

Nationality and Identity

National identity extends beyond individual identity to represent whole countries, expressed through supporting national teams, flags, anthems, and shared symbols. Anderson argues nations are "imagined communities" - socially constructed through newspapers, books, and shared language since most citizens never meet.

British national identity is complicated because English and British identities often merge, whilst Scottish, Welsh, and Irish people maintain distinct identities. Kumar suggests English identity is "elusive" because historical "missionary nationalism" focused on empire rather than distinct English characteristics.

Changing national identities reflect global uncertainty. Sardar argues Britain faces identity crisis, having lost its empire and feeling small globally. Englishness based on historical traditions means little to many current residents, creating struggle for relevant English identity.

Recent devolution, economic crisis, and increased immigration have strengthened English nationalism, sometimes taking exclusive, negative forms like the English Defence League. This new nationalism appears more white and exclusive, raising questions about inclusion.

However, globalisation may reduce national identity's significance. Young people increasingly see themselves as "citizens of the world" with internet and social media breaking down national boundaries.

Hall identifies three responses to globalisation: cultural homogenisation (accepting global culture), cultural hybridity (mixing global and traditional), or cultural resistance (protecting traditional heritage through nationalism).

Think About This: Consider whether you feel more British, English/Scottish/Welsh, European, or global in your identity - and how this varies depending on context.

Gender and Identity

Gender identity significantly affects how others perceive and treat you, but it's socially constructed rather than purely biological. The nature/nurture debate continues between biological explanations $Wilson's reproduction theories, Parsons' instrumental/expressive roles$ and sociological arguments about social construction.

Feminist perspectives argue patriarchy creates and reinforces gender stereotypes through multiple socialisation agencies. Ann Oakley identified two key processes: manipulation $encouraging gender-appropriate behaviour$ and canalisation $directing children toward gender-specific toys and activities$.

Peer groups powerfully regulate gender behaviour. Hey studied teenage girls' friendship groups, showing how female peer pressure reflects patriarchal expectations. Mac an Ghail explored how boys learn masculinity through the "3 F's" $fighting, football, and f*cking$ in "macho-lad" culture.

Changing female identities include "ladette culture" where some girls adopt traditionally masculine behaviours like drinking, smoking, and risk-taking. This challenges traditional feminine stereotypes whilst potentially creating new problems.

Changing male identities face "crisis of masculinity" as traditional breadwinner roles disappear with manufacturing decline. Connell identifies hegemonic masculinity as dominant, with subordinate (homosexual) and marginalised (unemployed) forms. Canaan found unemployed men felt emasculated, viewing employment as most important masculine characteristic.

Gender Reality: Notice how gender expectations still influence daily choices about appearance, behaviour, career aspirations, and relationships - even when we consciously reject stereotypes.