Culture and Subcultures
A is a group of people who share a set of secondary values, such as environmentalists. Many factors can place an individual in one or several subcultures. People of a subculture are part of a larger culture but also share a specific identity within a smaller group.
Important Factors Comprising “Subculture”
- Material Culture: People with similar income may create a subculture. The poor, the affluent, and the white-collar middle class are examples of material subcultures.
- Social Institutions: Those who participate in a social institution may form a subculture. Examples include participation in marriage, parenthood, a retirement community, or the army.
- Belief System: People with shared beliefs may create a subculture, such as a religious group or political party. For example, traditional Amish do not use electricity and automobiles.
- Aesthetics: Artistic people often form a subculture of their own associated with their common interests, such as art, music, dance, drama, and folklore.
- Language: People with similar dialects, accents, and vocabulary can form a subculture. Southerners and Northerners are two traditional categories in the U.S.
Thousands of subcultures exist within Canada and the United States. Ethnic and racial groups share the language, food, and customs of their heritage. Other subcultures are united by shared experiences. Biker culture revolves around a dedication to motorcycles. Some subcultures are formed by members who possess traits or preferences that differ from the majority of a society’s population. The body modification community embraces aesthetic additions to the human body, such as tattoos, piercings, and certain forms of plastic surgery. In Canada and the United States, adolescents often form subcultures to develop a shared youth identity. Alcoholics Anonymous offers support to those suffering from alcoholism. But even as members of a subculture band together, they still identify with and participate in the larger society.
Subcultures, such as college students, can develop in response to people’s interests, similarities, and behaviours that allow marketing professionals to design specific products for them. You have probably heard of the “sneakerhead” subculture; hip-hop subculture; people who in engage in extreme types of sports such as helicopter skiing; or, those who play the fantasy game Dungeons and Dragons.
Many people might be surprised to know that the Hipster subculture dates back to the early 1900’s and is a unique subculture that has evolved over the last century.
The Evolution of American Hipster Subculture
Skinny jeans, chunky glasses, and T-shirts with vintage logos—the American hipster is a recognizable figure in the modern United States. Based predominately in metropolitan areas, sometimes clustered around hotspots such as the Williamsburg neighborhood in New York City, hipsters define themselves through a rejection of the mainstream. As a subculture, hipsters spurn many of the values and beliefs of U.S. culture and prefer vintage clothing to fashion and a bohemian lifestyle to one of wealth and power. While hipster culture may seem to be the new trend among young, middle-class youth, the history of the group stretches back to the early decades of the 1900s.
Where did the hipster culture begin? In the early 1940s, jazz music was on the rise in the United States. Musicians were known as “hepcats” and had a smooth, relaxed quality that went against upright, mainstream life. Those who were “hep” or “hip” lived by the code of jazz, while those who were “square” lived according to society’s rules. The idea of a “hipster” was born.
The hipster movement spread, and young people, drawn to the music and fashion, took on attitudes and language derived from the culture of jazz. Unlike the vernacular of the day, hipster slang was purposefully ambiguous. When hipsters said, “It’s cool, man,” they meant not that everything was good, but that it was the way it was.
Subcultures, according to social media expert Scott Huntington, are often targeted to generate revenue, explaining that, “it’s common to assume that subcultures aren’t a major market for most companies. Online apps for shopping, however, have made significant strides. Take Etsy, for example. It only allows vendors to sell handmade or vintage items, both of which can be considered a rather “hipster” subculture. However, retailers on the site made almost $900 million in sales” (Post, n.d.).
Race & Ethnicity as Subcultures
When subcultures are discussed in the context of race and ethnicity it’s important to first understand these concepts clearly.
The terms race and ethnicity are similar and there is a degree of overlap between them. The average person frequently uses the terms “race” and “ethnicity” interchangeably as synonyms and anthropologists also recognize that race and ethnicity are overlapping concepts. Both race and ethnic identity draw on an identification with others based on common ancestry and shared cultural traits. A is a social construction that defines groups of humans based on arbitrary physical and/or biological traits that are believed to distinguish them from other humans. An , on the other hand, claims a distinct identity based on cultural characteristics and a shared ancestry that are believed to give its members a unique sense of peoplehood or heritage. The cultural characteristics used to define ethnic groups vary; they include specific languages spoken, religions practiced, and distinct patterns of dress, diet, customs, holidays, and other markers of distinction. In some societies, ethnic groups are geographically concentrated in particular regions, as with the Kurds in Turkey and Iraq and the Basques in northern Spain.
Many individuals view their ethnicity as an important element of their personal and social identity. Numerous psychological, social, and familial factors play a role in ethnicity, and ethnic identity is most accurately understood as a range or continuum populated by people at every point. One’s sense of ethnicity can also fluctuate across time. Children of Korean immigrants living in an overwhelmingly white town, for example, may choose to self-identify simply as “American” during their middle school and high school years to fit in with their classmates and then choose to self-identify as “Korean,” “Korean American,” or “Asian American” in college or later in life as their social settings change or from a desire to connect more strongly with their family history and heritage. Do you consider your ethnicity an important part of your identity? Why do you feel the way you do?
A few traditions, such as favorite family recipes or distinct customs associated with the celebration of a holiday, that originated in their homelands may be retained by family members across generations, reinforcing a sense of ethnic heritage and identity today. More recent immigrants are likely to retain more of the language and cultural traditions of their countries of origin. Non-European immigrants groups from Asia, Africa, the Middle East, Latin America, and the Caribbean also experience significant linguistic and cultural losses over generations, but may also continue to self-identify with their ethnic backgrounds if they do not feel fully incorporated into U.S, society because they “stick out” physically from Euro-American society and experience prejudice and discrimination. Psychological, sociological, and anthropological studies have indicated that retaining a strong sense of ethnic pride and identification is common among ethnic minorities in the United States and other nations as a means of coping with and overcoming societal bigotry.
“Dude, what are you?!”
Justin D. Garcia is an author and professor of Cultural Anthropology. In his chapter, “Race and Ethnicity” which is featured in the open publication, Perspectives: An Open Invitation to Cultural Anthropology, he writes about his own personal experiences (and professional fascination) with presumptive conclusions regarding his race and ethnicity. Below is an exert from that chapter.
Throughout my life, my physical appearance has provided me with countless unique and memorable experiences that have emphasized the significance of race and ethnicity as socially constructed concepts in America and other societies. My fascination with this subject is therefore both personal and professional; a lifetime of questions and assumptions from others regarding my racial and ethnic background have cultivated my interest in these topics. I noticed that my perceived race or ethnicity, much like beauty, rested in the eye of the beholder as individuals in different regions of the country (and outside of the United States) often perceived me as having different specific heritages. For example, as a teenager living in York County, Pennsylvania, senior citizens and middle-aged individuals usually assumed I was “white,” while younger residents often saw me as “Puerto Rican” or generically “Hispanic” or “Latino.” When I lived in Philadelphia, locals mostly assumed I was “Italian American,” but many Puerto Ricans, Mexicans, and Dominicans, in the City of Brotherly Love often took me for either “Puerto Rican” or “Cuban.”
I have a rather ambiguous physical appearance—a shaved head, brown eyes, and a black mustache and goatee. Depending on who one asks, I have either a “pasty white” or “somewhat olive” complexion, and my last name is often the single biggest factor that leads people on the East Coast to conclude that I am Puerto Rican. My experiences are examples of what sociologists Michael Omi and Howard Winant (1986) referred to as “racial commonsense”—a deeply entrenched social belief that another person’s racial or ethnic background is obvious and easily determined from brief glances and can be used to predict a person’s culture, behavior, and personality. Reality, of course, is far more complex. One’s racial or ethnic background cannot necessarily be accurately determined based on physical appearance alone, and an individual’s “race” does not necessarily determine his or her “culture,” which in turn does not determine “personality.” Yet, these perceptions remain.
High Culture & Pop Culture
Do you prefer listening to opera or hip hop music? Do you like watching horse racing or NASCAR? Do you read books of poetry or celebrity magazines? In each pair, one type of entertainment is considered high-brow and the other low-brow. Sociologists use the term to describe the pattern of cultural experiences and attitudes that exist in the highest class segments of a society. People often associate high culture with intellectualism, political power, and prestige. In America, high culture also tends to be associated with wealth. Events considered high culture can be expensive and formal—attending a ballet, seeing a play, or listening to a live symphony performance.
The term refers to the pattern of cultural experiences and attitudes that exist in mainstream society. Popular culture events might include a parade, a soccer (football) game, or the season finale of a television show. Rock and pop music—“pop” is short for “popular”—are part of popular culture. Popular culture is often expressed and spread via commercial media such as radio, television, movies, the music industry, publishers, and corporate-run websites. Popular culture is known and accessible to most people: you can share a discussion of favorite football teams with a new coworker or comment on Game of Thrones (or another popular show) when making small talk in line at the grocery store. But if you tried to launch into a deep discussion on the classical Greek play Antigone, few members of society today would be familiar with it.
Although high culture may be viewed as superior to popular culture, the labels of high culture and popular culture vary over time and place. Shakespearean plays, considered pop culture when they were written, are now part of our society’s high culture. Five hundred years from now, will our descendants associate Breaking Bad with the cultural elite?
Influences in “Pop” Culture
Sociologists distinguish subcultures from , which are a type of subculture that rejects some of the larger culture’s norms and values. In contrast to subcultures, which operate relatively smoothly within the larger society, countercultures might actively defy larger society by developing their own set of rules and norms to live by, sometimes even creating communities that operate outside of greater society.
Counterculture in the USA: 1950’s-1970’s
In the United States, the counterculture of the 1960s became identified with the rejection of conventional social norms of the 1950s. Counterculture youth rejected the cultural standards of their parents, especially with respect to racial segregation and initial widespread support for the Vietnam War.
As the 1960s progressed, widespread tensions developed in American society that tended to flow along generational lines regarding the war in Vietnam, race relations, sexual mores, women’s rights, traditional modes of authority, and a materialistic interpretation of the American Dream. Hippies became the largest countercultural group in the United States. The counterculture also had access to a media eager to present their concerns to a wider public. Demonstrations for social justice created far-reaching changes affecting many aspects of society.
The counterculture in the United States lasted from roughly 1964 to 1973 — coinciding with America’s involvement in Vietnam — and reached its peak in 1967, the “Summer of Love. ” The movement divided the country: to some Americans, these attributes reflected American ideals of free speech, equality, world peace, and the pursuit of happiness; to others, the same attributes reflected a self-indulgent, pointlessly rebellious, unpatriotic, and destructive assault on America’s traditional moral order.
The counterculture collapsed circa 1973, and many have attributed its collapse to two major reasons: First, the most popular of its political goals — civil rights, civil liberties, gender equality, environmentalism, and the end of the Vietnam War — were accomplished. Second, a decline of idealism and hedonism occurred as many notable counterculture figures died, the rest settled into mainstream society and started their own families, and the “magic economy” of the 1960s gave way to the stagflation of the 1970s.
- The image of college/university students walking together is by Eliott Reyna on Unsplash.
- The image depicting American and Western sub-cultures from 1900-2010 is by Fred the Oysteri. Licensed under CC BY-SA 4.0.
- The image of men in suits with musical instruments depicting the 1940’s American jazz era is courtesy of William P. Gottlieb/Ira and Leonore S. Gershwin Fund Collection, Music Division, Library of Congress.
- “Counterculture in the USA: 1950’s-1970’s is adapted from “Culture Worlds” by Boundless.com which is licensed under CC BY-SA.
- The three paragraphs under “Race & Ethnicity as Subcultures” (edited for brevity) and the section “Dude, what are you?!” are adapted from Garcia, J.D. (2017). “Race and Ethnicity“. In Brown, N. and McIlwraith, T. (Eds), Perspectives: An Open Invitation to Cultural Anthropology, by Society for Anthropology in Community Colleges is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License.
- The opening paragraph and the H5P list of “Important Factors Comprising Subculture” are adapted from Introducing Marketing [PDF] by John Burnett which is licensed under CC BY 3.0.
- “The Evolution of American Hipster Subculture” and the section under “Counterculture” are adapted from Introduction to Sociology 2e. Authored by: OpenStax CNX. which is licensed under CC BY.
- The section under “High Culture & Pop Culture” (edited) is adapted from Introduction to Sociology 2e by OSC RiceUniversity which is licensed under a Creative Commons Attribution 4.0 International License.
- The first paragraph (edited) under “Consumption Subculture” is adapted from Principles of Marketing by University of Minnesota which is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.
- The last paragraph under “Consumption Subcultures” is adapted from “Subculture” (2021, January 26). In Wikipedia which is licensed under CC BY-SA.
Greif, M. (2010, November 12). The Hipster in the Mirror. New York Times. http://www.nytimes.com/2010/11/14/books/review/Greif-t.html?pagewanted=1.
Omi, M. and Winant, H. (1986). Racial Formation in the United States. New York: Routledge, 2014.
Post, A. (n.d.). Subcultures and Social Media: Mass Differentiation. Social Media Data. http://socialmediadata.com/subcultures-and-social-media-mass-differentiation/.
Solomon, M., White, K. & Dahl, D.W. (2017). Consumer Behaviour: Buying, Having, Being Seventh Canadian Edition. Pearson Education Inc.
A group of people with common values, beliefs, language, experiences, etc. that exist within a much larger group (culture).
Race is a social construct that defines different groups of humans based on arbitrary characteristics that can be related to physical and/or biological traits. These traits then are used to distinguish groups of humans from one another.
A distinct group of people with a shared ancestry, identity, and heritage who will often share a common language, religious or spiritual practices, patterns of dress, diet, customs, and holidays.
A term used to describe cultural experiences, symbols, and attitudes that are often associated with wealthy of 'high class' members of society.
A term used to describe cultural experiences, symbols, and attitudes that are often associated with members of mainstream society.
The way in which people learn about culture and shared cultural knowledge.
A type of subculture that actively opposes and rejects norms, values, and symbols that reflect the larger culture in which it exists.