If integration, and seeks to discover the thread

If we look at the structure of culture, we see that it is automat­ically integrated. At a superficial level culture appears to be haphazard. Historically, the origin of integration is what Lowie calls a “thing of shreds and patches” or a “plan less hodge-podge”.

However, there is some kind of organic unity in a culture. Culture has a power of persistence. It always changes, but slowly, to suit the reformer. Every nation or tribe has its conservative party, whether it is so la­belled or not.

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Theoretically, culture has a great speciality. In a culture there are different culture traits. These traits maintain their identity and auton­omy. But, functionally, they contribute their share to the attainment of the society’s aims and objectives. Thus, each culture has its func­tional purposes and these are fulfilled by the culture traits.

According to Herskovits, integration has two approaches: functional and con- figurational. The functional approach relates to the interrelationship among various elements in a culture. The configurationally approach represents the psychological approach to cultural integration. Explain- irig these two approaches of culture, Herskovits write:

For the moment, we need to bear in mind that the problem of cul­tural integration presents two faces.

One, the functional view attempts to study the interrelation between the various elements of a culture; the other, the configurationally view represents the psychologi­cal approach to cultural integration, and seeks to discover the thread of aim, of satisfactions that give to the institutional unity the particu­lar quality, the special ‘feel’ that everyone senses when he compares one culture with another.