- Melville J. Herskovits saw culture as a culture as something that can diwariaskan superorganic because it fell down from generation to generation and still alive even though members of the community continue to change.
- Edward B. Tylor saw culture as a complex that includes arts, beliefs, morals, law, customs, skills, habits, or all the things that human beings as members of society.
- Ralph Linton argued that culture is the entirety of the knowledge and attitudes and patterns of behavior that is a habit that is owned and inherited by members of a particular community.
- Koentjaraningrat formulate culture as a whole system of ideas, actions, people work in order to become a society that belongs to the study.
- Soemardjan cello and formulate Soemardi Soelaiman culture as all of the work and copyright society flavors. Development of Concept of Culture :
a. Functionalism - French sociologist Emile Durkheim developed a theory of cultural influence anthropology. Durkheim proposed that religion serves to strengthen social solidarity. An
interest in the relationship between function-culture community known
as functionalism which later became the main theme in Europe, and
Britain in particular, anthropology. Functionalist culture view culture as a collection of integrated parts that work together with communities to keep functioning. British
functionalists, such as Bronisław Malinowski and AR Radcliffe-Brown,
later known as social anthropologists because they are interested in
working within the community. They wrote detailed ethnographic explaining that every aspect of culture and social structure.b. MaterialismThe
early 1930s in the United States some anthropologists developed a
renewed interest in the material, or economic, ecological and cultural
basis. Anthropology
emphasizes the importance of discovering how the environment,
technology, and how people produce and distribute their needs, such as
food, the influence of other cultures. Those
who propose busaya material, particularly with regard to aspects that
make life and determine the shape of the overall culture.c. Symbolic AnthropologyStarting
in the late 1960s, another group of anthropologists began to focus
their studies on important symbol in certain cultures. Forms anthropology became known as symbolic or interpretive anthropology. Anthropologists
symbolic, such as British anthropologist Victor Turner and the American
anthropologist Clifford Geertz, have attempted to explain the special
meaning to the people setting objects, behaviors, and emotions. Instead
of looking for a universal logic for all cultural, symbolic
anthropologists have tried to find the specific internal logic people
use to interpret their own culture.d. PostmodernismIn
the 1980's and 1990's turn to some of the more radical interpretive
anthropologists in cultural perspective, commonly known as
postmodernism. Postmodernism mempertanyaan whether the purpose of understanding other cultures as possible. It
was developed as a reaction to modernism, which is a scientific and
rational approach to understanding the world are found in the majority
of ethnography.
Postmodern Anthropologists suggest that all people construct culture through a process similar to writing, reading, and interpretation of the text. From this view, people continue to argue with each other about the meaning of all aspects of culture, such as the words, rituals, and concepts. People in the United States, for example, have long been arguing over cultural issues such as what is a family, what is the role of women and men in society, and what the function of the federal government should do. Anthropologists are now a lot of studying and writing about the types of questions, even in their own communities
Form of culture as a complex of ideas, ideas, values, norms, rules and so on.
Form of culture as a complex pattern of activity and human action in society
Being culture as objects of human handiwork.Regarding this cultural form, Elly M.Setiadi et al in Books of Social and Cultural Association (2007:29-30) gives the following explanation:1. IdeaBeing the menunjukann form an idea of the culture, abstract nature, can not be touched, held or photographed, and its place in the minds of the community where the culture is concerned it alive.Ideal culture has the function of regulating, controlling, and give direction to the actions, behavior and human action in society as a courtesy. Ideal culture can also be called customs.2. behaviorsThe form is called a social system, because it involves the actions and behavior patterns of human beings themselves. The form can be observed, photographed and documented because the system ssosial there are human activities that interact and relate to one another and get along in society. Is concrete in the form of behavior and language.3. ArtifactsThe form is also called physical culture, which is wholly physical outcome. Its most concrete and tangible, visible and documented. For example: temples, buildings, clothes, fabric, etc. computer.Elements of CultureRegarding the cultural element, in his introduction to Science Anthropology, Koenjtaraningrat, extract prepared from various frameworks scholars Anthropology, stated that there are seven elements of culture that can be found in all nations of the world came to be called the elements of universal culture, antaralain:
Language
Knowledge Systems
Social Organization
System Hardware Life and Technology
Livelihood Systems
Religious Systems
Art
Conclusion
Cultural theory has opened to a deeper cultural studies thorough and systematic examination of literary texts. Actually cultural studies in the humanities has been effective since the beginning again. However, prior to this study about usur literary-cultural ubsur only done in certain aspects only. With the emergence of time pascamoden culture has mastered all aspects of human life and the many literary works that touch on budaya.Akibat than this, literary thinkers found the need to demonstrate literary theory-oriented culture budaya.Kajian relationship to global culture, pascamodenisme, post industrialism and ecstasy ekonolobido in line with technological developments and komukkasi edicts massa.teori-cultural study assesses telks literary texts rather than cultural angle and its relationship to material culture (cultural materialist). He also examines the social and cultural power as well as his impressions to humanity. Indeed, the theory of cultural studies, in accordance with the definition of the concept of culture that includes whole life, he was very broad, elektikal, and inter discipline. This theory mengingikan a culture that moves, bertamadun, and according to the price and value of human beings is very flattering sendri.teori texts describing the struggle of the individual or the community in building a perfect civilization.
Culture theory is the branch of comparative anthropology and semiotics (not to be confused with cultural sociology or cultural studies) that seeks to define the heuristic concept of culture in operational and/or scientific terms.
In the 19th century, "culture" was used by some to refer to a wide array of human activities, and by others as a synonym for "civilization". In the 20th century, anthropologists began theorizing about culture as an object of scientific analysis. Some used it to distinguish human adaptive strategies from the largely instinctive adaptive strategies of animals, including the adaptive strategies of other primates and non-human hominids, whereas others used it to refer to symbolic representations and expressions of human experience, with no direct adaptive value. Both groups understood culture as being definitive of human nature.
According to many theories that have gained wide acceptance among anthropologists, culture exhibits the way that humans interpret their biology and their environment. According to this point of view, culture becomes such an integral part of human existence that it is the human environment, and most cultural change can be attributed to human adaptation to. Moreover, given that culture is seen as the primary adaptive mechanism of humans and takes place much faster than human biological evolution, most cultural change can be viewed as culture adapting to itself.
Although most anthropologists try to define culture in such a way that it separates human beings from other animals, many human traits are similar to those of other animals, particularly the traits of other primates. For example, chimpanzees have big brains, but human brains are bigger. Similarly, bonobos exhibit complex sexual behaviour, but human beings exhibit much more complex sexual behaviours. As such, anthropologists often debate whether human behaviour is different from animal behaviour in degree rather than in kind; they must also find ways to distinguish cultural behaviour from sociological behaviour and psychological behavior.
Acceleration and amplification of these various aspects of culture change have been explored by complexity economist, W. Brian Arthur. In his book, The Nature of Technology, Arthur attempts to articulate a theory of change that considers that existing technologies (or material culture) are combined in unique ways that lead to novel new technologies. Behind that novel combination is a purposeful effort arising in human motivation. This articulation would suggest that we are just beginning to understand what might be required for a more robust theory of culture and culture change, one that brings coherence across many disciplines and reflects an integrating elegance.
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