ECONOMIC SOCIOLOGY

HOW DOES CULTURE MATTER?

-AMARTYA SEN

DONE BY:
KRITHIKA GANESAN
M.A. SOCIOLOY (II)

HOW DOES CULTURE MATTER?

- AMARTYA SEN
Amartya Sen introduces into the topic by stating that sociologists, anthropologists and
historians have frequently commented on the fact that economists do not pay adequate
attention to culture while studying the process of development in the societies. This has
been the trend ever since Adam Smith, John Stuart Mill or even Alfred Marshall; which
justifies the criticism made by other social scientists over the economists. It is important
to study the diverse ways in which culture can affect the society and development and
while adopting economic strategies.
In this article, Sen does not talk about whether culture matters, but how it matters. He
also dabbles with the how not aspects of it. He also talks about learning from one
another in the field of culture. He states that he role of transmission of culture, which is
integral is severely underestimated. This leads to an insular view of culture that can prove
to be counterproductive while understanding it. Finally, he discusses the real and
perceived threat of globalization and asymmetry of power in the contemporary world as
well.
After introducing into the topic, Sen mentioned various ways culture can be connected to
development and the studies of it.
(i)

He sees culture as a constitutive part of development. He states that the freedom

and well- being that we look out for can happen and be fortified with music,
dance, literature, fine arts, other forms of cultural expressions etc. having high
GNP without culture would have no value. In fact, culture is part of humans lives

(ii)

by itself through our frustration, desire, ambitions and freedom that we seek.
He then mentions of cultural aspects and objects that are economically
remunerative. The various activities that are remunerative in nature are usually
linked with culture. For instance, tourism of cultural sites and welcoming
traditions that is unique to a place. Music, dance and other cultural activities have
their own global market as well. There is always a question raised whether sites

and objects of culture and religion can be used to earn money. In such a scenario,
the idea of making money, obviously, must be given up.
(iii)

Next, he talks about cultural factors influencing economic behavior. Cultural

influences can bring about major differences in work ethic, responsible conduct,
spirited motivation, entrepreneurial innovations, willingness to take risks and
various aspects of human behavior that can be critical to economic development.
Mutual trust and implicit norms have to be cultivated for exchange economy to
flourish, or else the blank gap existing due to lack of cultivation of these norms
can be a barrier to economic success. It is seen that culture also has an important
role in in bringing out the environment friendly behavior. The behavioral
contribution made by culture would differ with the obstacles faced in the process
of economic development.

(iv)

Sen also examines how culture influences political participation and vice versa.
Participation in civil interaactions and political activities are influenced by
cultural conditioning. These activities and interactions are important as the culture
of participation can be a critical civic virtue. It is not necessary for the political
participation to be suppressed by an authoritarian ruler but can also be done by the
culture of fear that one is inculcated with or by culture of indifference
wherein one is sceptic and apathetic to the political happenings around oneself.

(v)

The operation of social solidarity and mutual support can be deeply influence by
culture. This solidarity can be gauged by noticing how willing are people to help
out the economically and socially poor and weak. This can profoundly influence
in the way of the working of society. Sen mentions the importance of social
capital in the society (ie) the bonds, networking and closeness one has with
others. But the society must be wary of ifferent groups they make connections
with. If an in group solidarity increases, there will be existence of close
mindedness in welcoming members of the out group. This happens to be the
situation when countries are expected to take in migrants from other countries.
Identity based thinking leads to similar result. If this is also a result of bonding
and solidarity, then social capital, according to Amartya Sen, must not be treated

as a general purpose asset; rather, it is seen as an asset for few and a liability for
others.
(vi)

Sen credits the exploration of a communitys or societys past aiding in

understand the culture that is pluralistic in nature. History often includes much
greater variety of cultural influences and traditions that tends to be allowed by
intensely political interpretations of the present. It is seen that the Arab history has
maintained peaceful relationships with the Jews. Similarly, the Indonesians with
the Hindu, Buddhists and Confucian and the Islamic traditions. The excavation of
the diverse past allows the people of the state to be tolerant to other existing
culture but at the same time, can create monocultural readings of the nations
past. For instance, the Hindutva that aims to make India as a Hindu nation by
vilifying the Greek and Islamic rule that was, at a point of time. Christianity that
entered during the British regime was also looked down upon. The recollection of
history can alter the nature and culture of the community and society; and thus, it
is important to be cautious while reading the past into the present.

(vii)

It is said that culture aids and influences in value formation and evolution as value
formation is an interactive process and the culture of talking and listening play an
important role in these interactions. The new standards that emerge in a
community or area spread within itself and around through this interaction and
emulation. For example, the emergence of non-discrimination of boys and girls,
wanting to send children to school etc.

Amarty Sen mentions that it is important to place culture within a broad framework while
studying its role in development. The various reasons for this are: Firstly, although
culture might be influential, it isnt a pivotal determinant as factors such as race,
ethnicity, class, profession, politics also matter. Furthermore, our actions arent
predetermined on the values and predispositions but also on the hard facts of the presence
or absence of the relevant institutions and the incentives they generate.
Secondly, cultural determinists often underestimate the heterogeneity within one
particular culture. It is not a homogenous attribute as it can have a great variety within
one cultural milieu. Thirdly, Sen states that culture is not dormant or static. By calling the

Hindu culture stationary, social scientists not only overlook the great variations within
each of these categories but also ignore their evolution and their large variation over time.
Finally, he speaks of the insulationist view of culture that can be deeply delusive.
Sometimes, we are unaware of the most important influences of culture in a society. For
example, chili was introduced to India by the Portuguese but now, it is known as an
Indian spice. Cultural traits can evolve so radically that hardly any trace is left of the past.
Sen takes up the how not aspects in order to discuss cultural bigotry and alienation. He
states that cultural generalizations are capable in changing the thinking towards a
particular culture which more often does not end as harmless fun. In fact, cultural
generalizations are capable of forming stereotypes due the capacity to spread fast through
informal communication. They manifest in forms of racial jokes, ethnic slurs and can be
foundation to pernicious theories when the accidental correlation takes place between
cultural prejudice and social observation which stays forever even if it isnt true. Sen
takes the example of Irelands and Englands economic crash to explain the cultural
bigotry, cultural alienation and political tyranny that exists. Cultural prejudice is a mark
of political irresponsibility and is usually a tradition of blaming the colonial victim.
Sen states that it is important to cautious while making cultural conclusions, a mistake
that even social scientists make to this date. He takes the example of South Korea in
cultures count of Huntington from Culture Matters. He critiques Huntington for
equating South Korea and Ghana, when in reality it is starkly different; in economic,
educational, political and other social aspects. This is due to Koreas initiative to adapt
the newly emerging Western forces of culture that aids their economy by giving up on the
age old Korean tradition. The Weberian analysis of role of culture in the emergence of
capitalism took over the world and he stated that Confucianism is an unsuitable culture
for the growth of capitalism. However, the current scenario of Japan and East Asian
countries economic boom depicts a stark contradiction as the East Asian countries have
economically progressed through capitalism although they are followers of Confucianism
philosophy.

Culture studied in adequate company, without isolating it, allows the world, the process
of development and the nature of our identity. It is a two way process that permits
learning through interdependence (ie) education influences culture and so does
antecedent culture influence educational policies. The role of education and training
promoting economic development was possible by a combination of public policy and
supportive cultural climate.
Amarty Sen discusses the contradiction of the notion that he has been advocating all
throughout the article. He has been talking about the integration of various cultural traits
across the world; however, he also talks about the threats of globalization of culture.
Globalization sparks talks of dangers of monoculturization across the world through
Americanization, Westernization and McDonaldization. It leads to countries trying to
ward away the western culture affecting the local culture and bring about policies to
protect their own. The idea is not to stop globalization as it would affect the global trade;
but is to adapt what is right and alter ones culture for the better. As the Bengali poet had
rightfully said, it is the right of an individual to utilize the freedom of enjoying the culture
across various spaces and the state cannot curb it.
Sen concludes by covering all points that affect culture in the process of development and
vice versa, cultural integration and the opposite process that take place through the
worldwide phenomenon of globalization.