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As Homo sapiens, evolved, several biological characteristics particularly favorable to the development of culture appeared in the species. These included erect posture; a favorable brain structure; stereoscopic vision; the structure of the hand, a flexible shoulder; and year round sexual receptivity on the part of the female. None of these biological characteristics alone, of course, accounts for the development of culture. Even in combination, all they guarantee is that human beings would be the most gifted members of the animal kingdom.

The distinctive human way of life that we call culture did not have a single definite beginning in time any more than human beings suddenly appearing on earth. Culture evolved slowly just as some anthropoids gradually took on more human form. Unmistakably, tools existed half a million years ago and might be considerably older. If, for convenience, we say that culture is 500,000 years old, it is still difficult day has appeared very recently.

The concept of culture was rigorously defined by E.B. Taylor in 1860s. According to him culture is the sum total of ideas, beliefs, values, material cultural equipments and non-material aspects which man makes as a member of society. Taylor's theme that culture is a result of human collectivity has been accepted by most anthropologists. Tylarian idea can be discerned in a modern definition of culture - culture is the man-made part of environment (M.J. Herskovits).

From this, it follows that culture and society are separable only at the analytical level: at the actual existential level, they can be understood as the two sides of the same coin. Culture, on one hand, is an outcome of society and, on the other hand, society is able to survive and perpetuate itself because of the existence of culture. Culture is an ally of man in the sense that it enhances man's adaptability to nature. It is because of the adaptive value of culture that Herskovits states that culture is a screen between man and nature. Culture is an instrument by which man exploits the environment and shapes it accordingly.

In showing affection, the Maori rub noses; the Australians rub faces; the Chinese place nose to cheeks; the Westerners kiss; some groups practice spitting on the beloved. Or, consider this; American men are permitted to laugh in public but not to cry; Iroquois men are permitted to do neither in public; Italian men are permitted to do both. Since this is true, physiological factors have little to do with when men laugh and cry and when they do not do either. The variability of the human experience simply cannot be explained by making reference to human biology, or to the climate and geography. Instead, we must consider culture as the fabric of human society.

Culture can be conceived as a continuous, cumulative reservoir containing both material and non-material elements that are socially transmitted from generation to generation. Culture is continuous because cultural patterns transcend years, reappearing in successive generations. Culture is cumulative because each generation contributes to the reservoir.

An inherent paradox exists within the social heritage where culture tends to be both static and dynamic. Humans, once having internalized culture, attach positive value judgments to it and are more or less reluctant to change their established ways of life. Through most of recorded history men have apparently considered that change per say is undesirable and that the ideal condition is stability. The prospect of change can seem threatening, yet every human culture is subject to and does experience change. Those who speak of a generation gap portray two generations at odds with each other. According to this view, the parent generation embodied the dynamic dimension. We contend that if, in fact, a generation gap does exist in modern societies, and the differences are of degree and not of substance. Part of the social heritage of almost every modern society is the high value placed on progress. Parents encourage young people to seek progress, and progress is a form of social change. Debates between generations in modern societies are seldom about whether any change should occur. The debates are usually about how such change should occur, how fast it should occur, and which methods should be used for bringing about change.