Culture and Subcultures

42 Subcultures

A subculture 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”

Niosi, A. (2021). Important Factors Comprising “Subculture” (adapted). [H5P]. Licensed under CC-BY-NC-SA.

Adjusting to cultural differences is perhaps the most difficult task facing marketers who operate in other countries. Before entering a foreign market, a company must decide to what extent it is willing to customize its marketing efforts to accommodate each foreign market.

Take Canada for example: there is a range in consumer behaviour preferences and decision making between people who live in Vancouver and people who live in Iqaliut. As is there a vast difference between the needs and wants of consumers in Toronto and those in Whitehorse. There could, of course, be similar sub-cultures existing in these cities who are connected through language, history, and lived experiences. (As examined earlier in this book, brand communities exist in a way that creates bonds between like-minded consumers who are geographically dispersed.)

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.

Diagram of Western/American subcultures in 20th century.

Fred the Oysteri. Licensed under CC-BY-SA 4.0

Consumption Subcultures

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, people who in engage in extreme types of sports such as helicopter skiing, or people 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.

Young men wearing suits in front of a nightclub are shown in a black and white photograph.
In the 1940s, U.S. hipsters were associated with the “cool” culture of jazz. Photo courtesy of William P. Gottlieb/Ira and Leonore S. Gershwin Fund Collection, Music Division, Library of Congress

By the 1950s, the jazz culture was winding down and many traits of hepcat culture were becoming mainstream. A new subculture was on the rise. The “Beat Generation,” a title coined by writer Jack Kerouac, were anti-conformist and anti-materialistic. They were writers who listened to jazz and embraced radical politics. They bummed around, hitchhiked the country, and lived in squalor.

The lifestyle spread. College students, clutching copies of Kerouac’s On the Road, dressed in berets, black turtlenecks, and black-rimmed glasses. Women wore black leotards and grew their hair long. Herb Caen, a San Francisco journalist, used the suffix from Sputnik 1, the Russian satellite that orbited Earth in 1957, to dub the movement’s followers “Beatniks.” As the Beat Generation faded, a new, related movement began. It too focused on breaking social boundaries, but it also advocated freedom of expression, philosophy, and love. It took its name from the generations before; in fact, some theorists claim that Beats themselves coined the term to describe their children. Over time, the “little hipsters” of the 1970s became known simply as “hippies.”

Today’s generation of hipsters rose out of the hippie movement in the same way that hippies rose from Beats and Beats from hepcats. Although contemporary hipsters may not seem to have much in common with 1940s hipsters, the emulation of nonconformity is still there. In 2010, sociologist Mark Greif set about investigating the hipster subculture of the United States and found that much of what tied the group members together was not based on fashion, musical taste, or even a specific point of contention with the mainstream. “All hipsters play at being the inventors or first adopters of novelties,” Greif wrote. “Pride comes from knowing, and deciding, what’s cool in advance of the rest of the world. Yet the habits of hatred and accusation are endemic to hipsters because they feel the weakness of everyone’s position—including their own” (Greif 2010). Much as the hepcats of the jazz era opposed common culture with carefully crafted appearances of coolness and relaxation, modern hipsters reject mainstream values with a purposeful apathy.

Young people are often drawn to oppose mainstream conventions, even if in the same way that others do. Ironic, cool to the point of non-caring, and intellectual, hipsters continue to embody a subculture, while simultaneously impacting mainstream culture.

Race & Ethnicity as Subcultures

When subcultures are discussed in the context of race, ethnicity, and gender, 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 race 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 ethnic group, 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.

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 high culture 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 popular culture 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?

Marketing Context: Pop culture influences

Anthropologists sometimes turn to unconventional information sources as they explore gendered culture, including popular television commercials. Interestingly, the 2015 Super Bowl commercials produced for the Always feminine product brand also focused on gender themes in its #Likeagirl campaign, which probed the damaging connotations of the phrases “throw like a girl” and “run like a girl” by first asking boys and girls to act out running and throwing, and then asking them to act out a girl running and throwing. A companion clip further explored the negative impacts of anti-girl messages, provoking dialogue among Super Bowl viewers and in social media spaces (though, ironically, that dialogue was intended to promote consumption of feminine products). As the clips remind us, while boys and men play major roles in perceptions related to gender, so do the women who raise them, often reinforcing gendered expectations for play and aspiration. Of course, women, like men, are enculturated into their culture’s gender ideology. Both girls and boys — and adults — are profoundly influenced by popular culture.

Counterculture

Sociologists distinguish subcultures from countercultures, 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.Subcultures exist in many shapes and forms within larger cultural contexts. Members of a subculture are connected through a secondary set of values, beliefs, experiences, identities, and preferences. Both cultures and subcultures are always evolving as new technologies are developed, ideas are shared, and identities (re)form. Marketers who target specific subcultures should identify the specific characteristics, preferences, and attributes that are valued by its members.

Attribution

This page contains material taken from:

BUS305 Small Business Management is published by Saylor Academy and available under a Creative Commons Attribution 3.0 Unported license. Retrieved from https://learn.saylor.org/mod/page/view.php?id=5790

Fred the Oysteri. Licensed under CC-BY-SA 4.0.

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.

Greif, M. (2010, November 12). “The Hipster in the Mirror.” New York Times. Retrieved from http://www.nytimes.com/2010/11/14/books/review/Greif-t.html?pagewanted=1.

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Introduction to Sociology 2e. Authored by: OpenStax CNX. Located at: http://cnx.org/contents/02040312-72c8-441e-a685-20e9333f3e1d/Introduction_to_Sociology_2e. License: CC BY: Attribution. License Terms: Download for free at http://cnx.org/contents/02040312-72c8-441e-a685-20e9333f3e1d@3.49

Niosi, A. (2021). Important Factors Comprising “Subculture” (adapted). [H5P]. Licensed under CC-BY-NC-SA.

Principles of Marketing by University of Minnesota is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.

Solomon, M., White, K. & Dahl, D.W. (7th Edition) (2017). Consumer Behaviour: Buying, Having, Being. New Jersey, USA: Pearson Education Inc.

William P. Gottlieb/Ira and Leonore S. Gershwin Fund Collection, Music Division, Library of Congress

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