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The sociology of culture concerns culture as it is manifested in society: the ways of thinking, the ways of acting, and the material objects that together shape a people’s way of life. Anthropologists distinguish between material culture and symbolic culture, not only because each reflects different kinds of human activity, but also because they constitute different kinds of data that require different methodologies to study.

These meanings took concrete form in a variety of artifacts such as myths and rituals, tools, the design of housing, and the planning of villages. This view of culture as a symbolic system with adaptive functions, which varies from place to place, led anthropologists to conceive of different cultures as defined by distinct patterns (or structures) of enduring (although arbitrary) conventional sets of meaning. Anthropologists view culture as not only a product of biological evolution, but as a supplement to it culture can be seen as the main means of human adaptation to the natural world. Culture is dynamic and can be taught and learned, making it a potentially rapid form of adaptation to changes in physical conditions. The belief that culture is symbolically coded and can, therefore, be taught from one person to another, means that cultures, although bounded, can change. Elements of different cultures, however, can easily spread from one group of people to another. This view of culture argues that people living apart from one another develop unique cultures. Alphabets are one example of a symbolic element of culture. The Polish Alphabets: Cultures are shared systems of symbols and meanings.

That this capacity for symbolic thinking and social learning is a product of human evolution confounds older arguments about nature versus nurture. Since these symbolic systems were learned and taught, they began to develop independently of biological evolution (in other words, one human being can learn a belief, value, or way of doing something from another, even if they are not biologically related). Anthropologists have argued that, through the course of their evolution, human beings evolved a universal human capacity to classify experiences, and encode and communicate them symbolically, such as with written language.

Max Weber: (1864–1920) A German sociologist, philosopher, and political economist who profoundly influenced social theory, social research, and the discipline of sociology itself.Ī symbol is any object, typically material, which is meant to represent another (usually abstract) object, even if there is no meaningful relationship.

symbol: Any object, typically material, which is meant to represent another (usually abstract), even if there is no meaningful relationship.

Security is enhanced without the need for large expenditure.\).

Employees feel a greater sense of security and.

Employees are more likely to identify and report behaviours/activities of concern.

The risk of security incidents and breaches is reduced, given that employees are thinking and acting in more security-conscious ways.

Levels of compliance with protective security measures increase.

Employees are engaged with, and take responsibility for, security issues.

The benefits of an effective security culture include:

Articulating security as a core value rather than as an obligation or a burdensome expense.

Aligning security with core business goals and.

Establishing an appreciation of positive security practices among employees.

Recognizing that effective security is critical to business success.

Security culture is a set of security-related norms, values, attitudes and assumptions that are inherent in the daily operation of an organization and are reflected by the actions and behaviours of all entities and personnel within the organization. Security should be everyone's responsibility - from the ground up and top down.