70 Culture hundreds of thousands of these workers have come to see the faceless Americans they deal with as slow, often rude customers. Such shared understandings underpin this emerging subculture (Bhagat 2007; Gentleman 2006; Patel 2010). Functionalist and conflict theorists agree that variation exists within cultures. Functionalists view subcultures as variations of particular social environments and as evidence that differences can exist within a common culture. However, conflict theorists suggest that variations often reflect the inequality of social arrangements within a society. A conflict theorist would view the challenges to dominant social norms by African American activists, the feminist movement, and the gay rights movement as reflections of inequity based on race, gender, and sexual orientation. Conflict theorists also argue that subcultures sometimes emerge when the dominant society unsuccessfully tries to suppress a practice, such as the use of illegal drugs. Countercultures By the end of the 1960s, an extensive subculture had emerged in the United States, composed of young people turned off by a society they believed was too materialistic and technological. The group included primarily political radicals and hippies who had dropped out of mainstream social institutions. These young men and women rejected the pressure to accumulate cars, homes, and an endless array of material goods. Instead, they expressed a desire to live in a culture based on more humanistic values, such as sharing, love, and coexistence with the environment. As a political force, this subculture opposed the United States’ involvement in the war in Vietnam and encouraged draft resistance (Flacks 1971; Roszak 1969). When a subculture conspicuously and deliberately opposes certain aspects of the larger culture, it is known as a counterculture. Countercultures typically thrive among the young, who have the least investment in the existing culture. In most cases, a 20-year-old can adjust to new cultural standards more easily than someone who has spent 60 years following the patterns of the dominant culture (Zellner 1995). In the last decade, counterterrorism experts have become concerned about the growth of ultraconservative militia groups in the United States. Secretive and well armed, members of these countercultural groups tend to be antigovernment, and they often tolerate racism in their midst. Watchdogs estimate that 334 militias are operating in the United States today (Southern Poverty Law Center 2013). Culture Shock Ever stepped out the door on your first day in a foreign country and felt weak in the knees? Anyone who feels disoriented, uncertain, out of place, or even fearful when immersed in an unfamiliar leaping and the vaulting of walls, water barriers, and even moving cars, speak an argot they devised especially to describe their feats. Parkour runners talk about doing King Kong vaults —diving arms first over a wall or grocery cart and landing in a standing position. They may follow this maneuver with a tic tac —kicking off a wall to overcome some kind of obstacle (Kidder 2012). Such argot allows insiders—the members of the subculture— to understand words with special meanings. It also establishes patterns of communication that outsiders can’t understand. Sociologists associated with the interactionist perspective emphasize that language and symbols offer a powerful way for a subculture to feel cohesive and maintain its identity. In India, a new subculture has developed among employees at the international call centers established by multinational corporations. To serve customers in the United States and Europe, the young men and women who work there must be fluent speakers of English. But the corporations that employ them demand more than proficiency in a foreign language; they expect their Indian employees to adopt Western values and work habits, including the grueling pace U.S. workers take for granted. In effect, workers at these call centers live in a state of virtual migration—not quite in India, but not in the United States, either. Significantly, call centers allow employees to take the day off only on U.S. holidays, like Labor Day and Thanksgiving—not on Indian holidays like Diwali, the Hindu festival of lights. While most Indian families are home celebrating, call center employees see only each other; when they have the day off, no one else is free to socialize with them. As a result, these employees have formed a tight-knit subculture based on hard work and a taste for Western luxury goods and leisure-time pursuits (Rowe et al. 2013). Another shared characteristic among some employees at Indian call centers is their contempt for the callers they serve. In performing their monotonous, repetitive job day after day, Members of the militia group Ohio Defense Force engage in paramilitary exercises, imagining they are destroying a threatening Muslim stronghold in the United States. Ultraconservative militia groups are a form of counterculture.
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