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Of all of the words in the English language, culture and nature are two of the most complicated and multi-faceted, making any discussion of “culture” in the context of environment–society relations fraught with complexity. The Latin word cultura, from which “culture” is derived, had the primary meaning of cultivation or husbandry, the process of tending natural growth, especially crops or animals. The concept was eventually extended to the process of human development, and “culture” was often used in the 18th century as a synonym for “civilization.” In the late 17th century, Matthew Arnold introduced the notion of culture as high culture, that which is beautiful, sublime, and perfect, the best of what has been thought and said. In this view, culture is embodied by extraordinary works of literature, painting, music, and philosophy. More recently, social scientists have argued by contrast that “culture is ordinary,” and that popular or mass culture is also worthy of study.

In 1952, anthropologists Alfred Kroeber and Clyde Kluckhohn catalogued 164 definitions of culture. One common definition is culture as a distinctive, “total way of life” including meanings, values, norms, and ideas embodied in institutions, social relations, belief systems, customs, and material artifacts. Clifford Geertz argued that culture should be understood as “webs of meaning” coded in symbolic forms, such as artifacts and rituals, which can be interpreted like a text. Culture in this view is concerned with the production and exchange of meanings between members of a group. Culture is also often thought of as a way of organizing society through a system of signs or signification, and a set of stories that a society tells itself about itself. It is learned rather than biological or innate, but is often learned unconsciously, passed through generations by instruction, example, and imitation. Culture shapes awareness, perception, and the way an individual makes sense of the world, and thus is also intimately linked to knowledge and representation.

What is Culture?

Many “common sense” ideas about culture have been critiqued and refined in recent years. For example, some social scientists have recently stressed that culture should not be thought of as an object, and that meanings can be challenged and can change. Culture is shared, but also contested, and some members of a society almost always have more power or ability to shape meanings than others. Moreover, culture is differentiated; members of a society of different genders, status, occupation, and age have particular roles and types of knowledge. Different cultures, or subcultures, can exist within a larger society; these boundaries are not fixed.

Culture is neither just a set of material objects that characterize a particular group (sometimes referred to as material culture), or just a bunch of abstract ideas and symbols, but also includes the relationship between the two. Some sociological views have suggested that culture is distinct from behavior, but others have insisted on the centrality of cultural practice. In this view, meanings are important and powerful because they organize and regulate social practices. A few critics have gone so far as to argue that “there is no such thing as culture,” by which they mean that “culture” is not an adequate final explanation for actions or behaviors, but instead is something that itself needs to be explained. A less extreme version of this approach is to emphasize cultural mobilization or cultural politics, that is, to ask how the idea or category of “culture” gets deployed, and what gets accomplished by invoking “culture.”

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