The Evolution Of American Culture

Ask one hundred people what culture means to them, and you will get one hundred different answers every time. To some, culture is the heritage and traditions one associates with their youth; it is the foundation of beliefs and customs related to their upbringing; and to others it is what makes them who they are, because that is how they were taught to be. Culture is everchanging, in some fashion or another because of the interactions between peoples of the world and the world around them. History has shown how cultures rise, fall, and morph, bifurcate, and give birth to something entirely new and different; such was the case with World War II, the discovery of America, the development of new technologies, music genres, advances in medicine,

ancient civilizations such as the Aztecs, ancient Egyptians, etc. Conversely, culture is also steadfast, unchanging through sheer willpower of those who treasure it. For thousands of men, women and children, culture is what guides them, it is what they belong to, and what they instill in the next generation, because it is time tested, and the tangible proof of its righteousness are simply those who impart it.
But what about when cultures clash?

The reason cultures clash was best expressed by Rev. Martin Luther King Jr. during a speech in King Chapel at Cornell College, Mount Vernon, Iowa, on Oct. 15, 1962:

“… I am convinced that men hate each other because they fear each other. They fear each other because they don’t know each other, and they don’t know each other because they don’t communicate with each other, and they don’t communicate with each other because they are separated from each other…”. (King, 1962)

This is where Ethnography as a primary research method for Symbolic Interactionism comes into play. By using ethnography to study the peoples and cultures of the world we gain valuable insight into the reasons behind other culture’s practices, their norms, values and beliefs. The research translates into knowledge, which can then be explained or taught to other cultures; thus, lowering apprehension, managing expectations and ultimately facilitating cultural

relativism.
Take, for example, Francisco (or Frank for short), a 50-year-old man of Portuguese descent, whom at the age of 14 immigrated to the US.

Through an ethnographic interview, Frank revealed that he endured many cultural challenges, and experienced many cultural events that shaped his current view of the world. A particular Norm that surfaced during the interview was that within Frank’s household lived three generations of family members, and the elders (parents, grandparents, etc.) were trusted, revered and considered sage-like, never to be questioned or disrespected. Frank also shared experiencing culture shock during his travels to Norway, where during winter time, the locals wash dishes with a wet rag and soap, and use little to no water, a practice he was not accustomed to, since in Portugal one must thoroughly rinse dishes before drying them. Some examples of Frank’s acculturation process involved accepting being called “Frank” and attempting to eliminate his Portuguese accent – that is, until he learned that it gave him an advantage with the girls and so never did. The two most significant hurdles Frank had to overcome in order to fully assimilate to American culture were touching others when communicating, and providing others with personal space. In Portugal, it is commonplace for people to stand close and/or touch each other, it is a sign of trust and friendship, such as kissing on the cheek when

greeting.
In closing, we learned that cultures are vast, varied and often misunderstood, and that is why the use of formal mechanisms such as ethnography to “clear the air” and close the gap between humanity are essential to a better cultural understanding between people. Lastly, prior to conducting the ethnographic interview, two post-interview goals were established; first, the assumption that one would learn something new about another culture; and secondly, the belief that it would bring the interviewer and interviewee closer together culturally. Both the assumption and the belief proved true and goals were met, undeniable proof of ethnography’s effectiveness as a primary research tool for Social Interactionism.