Imagine that you are walking down the street and you see a building. You notice a mailbox next to a driveway. You follow a little walkway lined with flowers to a front door. Below your feet, you find a mat that says, “Welcome!” Peering through a window, you see a central room where two people are sitting on a couch, eating chips, and watching television. Off to the side, there’s a hallway. You can barely see the stockinged feet of a small person resting on a bed. A dog barks. What kind of place is this? Are you sure? How do you know? Now imagine you are walking down the street and see another building. There are neon lights in the front window and a large paved area to the side. As you enter the front door, a little bell jingles and young woman in a white blouse greets you from behind a long table. To one side of that table is a large black machine with buttons and numbers on it. The young woman carries a small leather folder in her hand and gives you an expectant smile. You look around to find a room full of people seated at tables of various sizes. Young people in white tops and black pants are scurrying here and there, some carrying giant platters. You hear music in the background. You smell something delicious. What kind of place is this? How do you know? In both scenarios, elements of material culture are combined with patterns of action and speech. In order to make sense of these two scenarios, we must use shared ways of thinking about them. What we know about the way of life in our society leads us to identify the first scenario as somebody’s home. What we know about the circumstances of eating in public leads us to identify the second scenario as a restaurant. These patterned, shared ways of making sense of situations are called cultural frames. Cultural frames tell people where they are, what role they they play in that context, and what forms of behavior and speech are expected and appropriate. There are cultural frames for places, times, events, and relationships. If a couple have been dating for over a year, they probably use a cultural frame for romantic relationships to structure their actions and expectations in that relationship. And if one of the romantic partners invites the other to spend a holiday with their family, the invited person will probably summon a cultural frame for that holiday to tell them what to expect and how to behave. Cultural frames are complex cognitive models that incorporate various roles and actions patterned in space and time. A cultural role is a conventionalized position held by a person or persons in a particular context or situation. Sociocultural roles are associated with certain behaviors and actions. For example, “mother” is a sociocultural role in the cultural frame of “family.” “Waiter” is a sociocultural role in the cultural frame of “restaurant.” While these roles are found in many cultures, the actions and behaviors associated with them vary significantly across cultural contexts. In cultures that celebrate Mother’s Day, it is conventional to send one’s mother a card along with flowers and/or a gift. Anyone who has ever been shopping for a Mother’s Day card has been bombarded with images and text that convey the stereotypical behaviors and preferences associated with motherhood. Many Mother’s Day cards feature pastel flower arrangements with birds, butterflies, and delicate calligraphy. The text lionizes the emotional and material work of motherhood, praising the constant care and sacrifice of the good mother. In return, the card promises eternal gratitude. Figure 3.7 This American Mother’s Day card from 1916 would still be considered appropriate today. The norm for a Mother’s Day card in the United States has not changed much in over a century. (credit: Northern Pacific Railway/Wikimedia Commons, Public Domain) The behaviors and actions associated with a sociocultural role are collectively called a norm. Norms are not necessarily “normal” in the sense that they represent the most common features and behaviors exhibited by people in a certain role. Do all mothers prefer pastel flower motifs over, say, images of books or sports? Rather, norms tend to be idealized, a fantasy about how people in a role behave—or how they should behave. Why do we associate flowers, pastels, cursive, and self-sacrifice with motherhood? The answer lies in another thinking element of culture: values. Cultural values are notions about what is good, true, correct, appropriate, or beautiful. A certain mainstream way of thinking about motherhood indicates that mothers should be delicate and feminine, concerned with beauty and decorum. Moreover, mothers should nurture and sustain growth. What better way of conveying these notions than through the imagery of pastel flower arrangements? Messages of gratitude describe the sort of behavior considered appropriate to mothers. A “good” mother is a mother who puts her children at the center of her life at all times, neglecting her own interests for the benefit of her family. In any culture, norms indicate how people should behave, and values explain why they should behave that way. For example, the norm for women in the 1950s was to get married and work in the home rather than have a job in the public workforce. Not that all women did this, or even most. Many mothers, particularly women of color, were obliged to work outside the home just to make a living for their families. Nonetheless, normative depictions of women as housewives dominated media and public discourse in mid-20th-century America, establishing this idealistic norm. Why were mothers supposed to stay at home? A set of “family values” appointed fathers as the breadwinning heads of household, while mothers were relegated to serving men by keeping house and caring for children. Thus, the values that came to be associated with motherhood were subservience, self-sacrifice, gentleness, and nurture—the very values we see celebrated on Mother’s Day cards. Norms and values can combine in larger models that depict how various social realms operate, such as the family, the economy, the supernatural, and the political sphere. These models are known as ideologies. An ideology identifies the entities, roles, behaviors, relationships, and processes in a particular realm as well as the rationale behind the whole system. Take democracy, for instance. The political ideology of democracy envisions a society of equal individual citizens who each cast a vote on proposals for government action. The majority vote wins. The essential roles in this ideology are citizen voters and government. The essential actions are voting and government action. The rationale is that government should obey the wishes of the citizenry. Is this how democracy really works, though? What about the influence of powerful organizations such as the media and large corporations? Moreover, in most democracies, people do not vote directly on government policies but rather elect representatives, who craft laws and then vote on those laws themselves. Those representatives are accountable to citizens through the process of voting, but they are also strongly influenced by lobbyists representing business interests and the campaign donations of wealthy individuals and groups. Obviously, this ideology is a simplification of the way any democratic system really works. Ideologies are always partial, foregrounding the perspectives of some people in society while obscuring the perspectives of others. A worldview is a very broad ideology that shapes how the members of a culture generally view the world and their place in it. Worldviews tend to span several realms, including religion, economics, and politics. A worldview provides an overarching model for the purpose and process of social life, depicting “how the world works.” Many West African cultures, for instance, are shaped by a worldview that identifies the rationale of society in the accumulation and distribution of material goods in extended families, communities, and the nation as a whole. People rise to leadership through their ability to accumulate wealth, but they are strongly obligated to distribute that wealth through their extended families and communities by funding the education and business ventures of family members and helping those in need. Beyond the family, the actions of political and business leaders are shaped by this worldview as well. A political leader is expected to support the generation of wealth while also making sure that the benefits are spread through the community. Moreover, leaders are expected to maintain relationships with departed ancestors who watch over their descendants. Through periodic rituals and offerings, leaders petition ancestors to bless their families and communities with prosperity and good fortune.