The term ‘culture’ in popular parlance stands for taste or refinement. The word encompasses all aspects of our social life and achievement in anthropology. It includes our understanding, belief, codes and behaviour, and art. The larger anthropological sense not only include material practices such as agriculture, extraction of natural resources and computer invention.
It also has a spiritual or aesthetic aspect. The man looks for beauty, some kind of upliftment from the natural, even in serving his essential necessities. Tylor says that Western Civilization is’ the complex blend of knowledge, belief, art, morality, law, custom and other skills and habits acquired as a member of society by man. McIver believes that “culture is man’s absolute social heritage.”
When researching various social structures, it can be noticed that social life in society varies from one another. This disparity lies not only in many people’s mere biological equipment but also in other practises such as communication, principles and standards.
It would appear that ‘innovation’ is the chief activator of society, which is a dynamic method of exploration, modification, and invention. To sociologists, creativity is not just about technological things and computers. Innovation starts with innovation, which is any reorganization of existing cultural awareness and thinking.
Manufacturing something new.
Innovation as such would be an upgrade on current information. And the greater the existing awareness, the greater will be the cultural significance of innovations.
With each new development, such as the use of bronze, copper, and then iron, the cultural base is extended, which leads to additional cultural elements.
Cultural growth has recently been rapid, especially as societies have increased cultural accomplishments to benefit everyone, and human society in general has improved.
Cultural transmission happens if each culture inherits cultural elements from another culture and enables the elements to influence their own indigenous elements. Diffusion must be distinguished from cultural processes. If a highly advanced civilization joins a primitive culture and dominates it, we would not call it spreading.
To foster culture, we must preconceive ‘the presence of two distinct cultures, which lived long enough in two separate societies to shape their respective ways of life. Cultural globalisation extends the cultural base of societies and raises the rate of cultural development considerably.
But there is no unplanned expansion of the cultural structure of the community; the demands of the current level of development decide the directions of expansion. Some scientists claim that the role of culture is a guideline.
According to them, society ‘s technology influences not just its economy, but also its history. Sorokin maintains that economic, political, and cultural processes are cyclical in nature, and that without any definite periodicity they are following a recurring pattern on point.
Although social change is not purely cyclical, according to McIver, there’s a rhythm implicit in it. Cultural existence selects the capacity of such expression between expression in meaning and style. These shifts take place in free societies, between ideology and liberalism, and between asceticism and libertarianism.