The Journal of Cross-Cultural Psychology dedicated a special issue on "Intersubjective Norms" in its volume 46 issue 10. Most of the articles published in this special issue addressed the question you raised. In his article, Michael Freese provided simple definitions to recognize the difference between values and norms. He said, "There is an inside–outside differentiation between values and norms; values (I live my values)

are inside the person, whereas norms and cultural practices are perceived to be outside the person (I conform to the norms)." You may want to check other articles published in the same issue. Below is the link to the volume. 

http://journals.sagepub.com/toc/jcca/46/10

Cultural values as norms

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WORLD VIEW, CULTURAL VALUES AND DISCOURSE NORMS: THE ...

www.sciencedirect.com/science/article/pii/014717679500003T/pdf?md5...1...pdf

tion to the cultural values that mediate between world view and language. After describing some of ... can communicate with one another, even from radically different cul- ... The act of becoming truly bilingual and bicultural is a rare enough  ...

Dennis

Dennis Mazur

Values are what your culture holds as qualities and moral principles  that you should strive for  (courage, honesty, hard work, thrift, unselfishness, for example).

Social Norms are the informal rules that someone should follow in a group and that the group tries to enforce on individuals by a system of rewards and punishments. (Axelrod 1986). Social norms that favor the survival of the group in a given ecological settings tend to become dominant. For example in hunter gatherer bands, the hunter must share his bounty with the group (Martin L.L. & Shirk, S., 2008. Immediate return societies: What can they tell us about the self and social relationships in our society?, in: Wood, J,V., Tesser, A. & Holmes, J.G. (Eds.), The Self and Social Relationships, New York, Hove : Psychology Press, 159-182.) 

Other social norms that have been changing in western culture :  Should women acquire and education and work ?  The Duel as a social norm to follow for a man of honor.

Most social norms derive from moral values, but not all:  driving on the right side of the road is a value free social norm.

Axelrod 1986 An Evolutionary Approach to Norms American Political Science Review

Azar, O.H., 2004. What sustains social norms and how they evolve? The case of tipping, Journal of Economic Behavior and Organization. 54(1): 49-64. 

The Journal of Cross-Cultural Psychology dedicated a special issue on "Intersubjective Norms" in its volume 46 issue 10. Most of the articles published in this special issue addressed the question you raised. In his article, Michael Freese provided simple definitions to recognize the difference between values and norms. He said, "There is an inside–outside differentiation between values and norms; values (I live my values)

are inside the person, whereas norms and cultural practices are perceived to be outside the person (I conform to the norms)." You may want to check other articles published in the same issue. Below is the link to the volume. 

http://journals.sagepub.com/toc/jcca/46/10

The appreciation of  cultures is a core value built on the ideals of freedom , justice, equality, equity and human dignity. If people  who are…culturally competent…know that everyone who have the academic and cultural where with all to succeed in everywhere without losing their identities are better repaired to be of service to others.

Thanks a lot to all for sharing your insights and research materials. I think conceptualizing "norms" can also be cultural. Distinguishing cultural values from norms I think is culture-bound. We generally think of norms as explicit statements on how people must behave in certain situations. Law as a formal norm express it in terms of legal provisions. But informal norms which I think must include instrumental cultural values such as the Philippine values of palakasan (patronage), sakop (in-group), etc. are also norms, but they are implicit. Only actors within certain situations know its explicit provisions. Thus, the value of palakasan (patronage) in a hiring situation of teachers in a particular public school in the Philippines can be explicit: That those who apply in this particular school must have a patron, a "political "backer" to be hired. Those who are politically weak with no political connection has no chance to be hired, unless applying another cultural value of "lagay" (bribe) if applicable in the situation. An informal norm in a form of a cultural value can take the form of an image or concept such as palakasan, sakop, etc.But their explicitation is implied and can be understood by actors in a social setting. Please share your thoughts on this and cheers!

Based on the answers from others, my initial response is confirmed that that these are (what you describe in your question and above)  behaviors/ actions and  (thus) not values, as principles or standards.  They may all be "valued" (behaviors/actions) but that is different than values.  Perhaps it would prove interesting to think about the values that these behaviors reflect  (palakasan (patronage), sakop (in-group), etc.).

Thanks a lot, Ma'am Mary-Helen. I really appreciate for participation in this conversation and for helping me shape my line of thinking that some cultural values do not only act as  principles but also as informal norms. L.Jocano (2000) calls the latter as instrumental values. Palakasan, sakop, utang-na-loob and others are popularly known in the Philippines as Filipino cultural values and rarely labeled as "norms". And yet they operate as norms or "laws" in certain  normative systems in the country such as the patron-client relation in local politics.I have yet to see Filipino scholars to view them as norms in their researches. But my study on the distribution of post-disaster housing in a Philippine province proved that these values can operate as norms. If law can be a folk concept for Brian Tamanaha, can cultural values be conceived too in a relativist manner? Please share your insights and cheers!

https://link.springer.com/book/10.1007%2F978-981-10-5074-9

I have noticed a linguistic bias when dealing with norms and values. While in most countries "Values" are usually associated with a positive connotation, the term "Norms" is more ambivalent, if not negative. Therefore, people are often more keen to list behviors that are actually norms as idealised values.

In the African perspective, Cultural Values includes: Sense of community life; Sense of good human relations; Sense of the sacredness of life; Sense of hospitality; Sense of the sacred and of religion; Sense of time;  Sense of respect for authority and the elders; Sense of language and proverbs:  moral value is the various beliefs and customs which every individual ought to keep in order to live long and to avoid bringing curses on them and others. These may include political values, religious values, economic values etc  These in most cases could be intertwined in the case of Africa. 

Thanks Jerome for sharing your interesting insight and observation of linguistic bias with regard to values and norms. Norms can positive and negative. But there is a plurality of normative orders in society. This is an overlap of meaning between cultural values and norms.

Thanks also Kwabenta for your insight, confirming that the concpets of values and norms are culture-bound and that there is also value pluralism in society!

I appreciate all those who share and read this conversation.  Is it now the time to re-think the meaning of cultural values and norms? Cheers! It has now reached more than 100 reads!

I total agree with Bernard, base on literature, I share the same views

The relationship between values and norms changes when authority is involved and influences people's values and norms.  Say, customs requiring lower status individuals to prostrate  themselves when in the presence of higher class individuals.  It seems that this inquiry is focusing more on less formal authority contexts and thus motives for adopting values and behaving according to norms are more complex.  While working in the field an ethnographer becomes more competent in their understanding of values and norms and can perhaps see the social and psychological milieu from which behaviors emerge.  I would take this as far as seeing it akin to the  Sapir-Whorf hypothesis in that norms become social determinants until we analyze them and can choose to follow or reject the normative explanations.  I would then extend this thinking in the direction of performance theory and the various role making and role taking that emerges.

Thanks a lot Enrique for your insight! I appreciate it. But I think there is always some form of authority, whether formal or informal, human or supernatural, that guide values and norms and provide some form of coercion that pushes people to pursue or obey them. Actually, the instrumental cultural values of palakasan, sakop, etc I mentioned in my question are informal and part of informal governance such as patron-client system. I agree that norms become social determinants after we analyze them and decide to reject or obey them. This confirms my hypothesis that "norm" is a folk concept and culture-bound. It depends on how individuals and group perceive it as well on the level of coercion and probability of sanction if one does not obey it. Cheers to all! The total reads is already 123 and still counting! 

In general, social norms are created by countries and may vary depending on the economic, financial, and educational development of each country. Cultural values play a dominant role in a society. However, social norms and social values are highly connected.

Thank you Haykanush Matirosyan for bringing in the idea of identity.  What definition of country is in mind with this response?  Homelands, nations, immigrant destinations, etc.?  How does country intersect with religion or traditional background, or even specialized status or profession?  How are cultural values distinct from social values?  Perhaps we can turn to Bourdieu's distinction between social and cultural reproduction, distinguishing cultural transmission from social reproduction of class and status.

Dear Dr. Ballano.  I think that the problem may be the constant interchange and inconsistent use of the terms:  cultural norms, cultural values, and now laws is thrown in, when clearly laws are quite different and specific.  Values guide actions/behavior and in and of themselves can be universal; cultural values are a subset of what is of importance in a particular culture. Values are highly associated with ethics. Norms are fluid and can change /erode or be replaced by other norms over time, as they are the behaviors that reflect the (values) in any group, community, country etc.

Because I am quite familiar with patronage in action, this  is a norm that can reflect loyalty (value) power (value) what else??? but in my experience, can lead to unethical (even illegal) behavior  and it is not related to "goodness" as a value or principle.

It is desirable and a good idea, that you specify your definition or these terms at the start of your research and throughout the paper use the terms consistently only as you have define them. 

I agree with the views expressed by Gabriel, Enrique and Mary-Hellen. They are using different words but the thinking is just about the same. To exhibit behaviour (norms) , one must be guided by something (values). This is because values are the ideas we share (Gabriels 'inside' while the enactment is 'outside').To prostrate oneself the norm which like Mary-Hellen observes is guided by shared ideas of loyalty (values). In other words, values enable norms.

I have a question for Mary-Hellen Castaneula.  How can values be universal?  Which values do you have in mind?  Do they change during disasters?  In my experience, values are relative and contingent based upon context.  This may explain the opportunism that often shadows patronage in action with expectations of deference or even service.  This seems to be a likely source of symbolic transgression.  I am thinking of three examples of symbolic transgression that would challenge universal values: disaster, opportunistic patronage expectations, and resistance a la Paul Willis' Learning to Labour.  In practice. it appears that values are context dependent and become variable in cases of social stress, oppression, and resistance.

Thanks a lot to those who added their insights! Cultural values and norms can then be considered relative terms and can mean different things to various people depending on their cultural background. The traditional value-norm distinction can then be debatable as they tend to overlap with their similar effects to behavior. Thanks for the recommendations and generous sharing. The total reads has now reached 198. More insights please?

Enrique Maestas On the contrary, can you give examples of the values that change and how thye hchange by the exmples you give as "context?"

Enrique Maestas On the contrary, can you give examples of the values that change and how thye hchange by the exmples you give as "context?"

Examples of values that change. In the case of Willis' Learning to Labour. Working class students and middle class students have different sets of values regarding education. Middle class students value and have faith in the benefits of gaining an education. Working class students reject this value for education entirely and ridicule it in discourse and practice. Doug Foley shows this to be resistance and socialization in a comparable US south Texas context. The context of each public school system studied determined a set of values common to both US and British educational practice and an oppositional attitude and practice on the part of students marginalized by class, race, and ethnicity. Values change in the experience of disaster due to abrogation of certain legal and moral norms, such as taking food from a store without paying. Is this theft in a disaster scenario? The famous media response to whites getting food that they needed during Hurricane Katrina and blacks described as looting for engaging in the same behavior shows the way that values change based on context. Values are also variable and shifting in quid pro quo situations, especially those of a sexual nature in which transgression of these values can be seen as wrong, necessary, or admirably ruthless depending on subculture and patronage.

.On some of those examples, I'm unclear of the value you are referring to and what you describe is more an attitude regarding an actual value. In another answer, I said that there is a difference between a value (noun) and to value something (verb). For instance, education is not a value, but attitude toward it would be to value it or not to value it (as you describe). In the “taking food” you give, the value here, which IS universal is honesty-- and THAT does not change, but how it is approached or practiced is what changes or is context-driven. Similarly, honesty is still the value and media’s varying description (your media response example) is NOT the value; whatsmore, a value(s) are personal and each of us let them guide our lives, actions. Hence, an external element –the media -cannot determine one’s values. Last, the individual(s) taking the food may very well still hold honesty as a value, but feel that they “strayed” from it (for lack of a better term) out of necessity to keep from starving.

Why would it be assumed that honesty is a universal value and not a spectrum of attitudes that are context dependent? You are correct, education is not a value but socialization can lead people to unexamined ethnocentric attitudes and notions. As people experience culture shock these unexamined attitudes and notions change to allow one to adjust to new cultural values, attitudes, and notions. I see this shift as a more complex form of restructuring thought comparable to shifting registers based on overcoming sapir-whorf hypothesis determinism.

We differ on what values are-- that honesty is a universal value is NOT an assumption. Ayy ethinc course discusses universal values. Thus, they DO exict. Just because there is dishonety does not undo or change the value.

Ethnic courses, especially those steeped in anthropological theory finds enculturation theory based on culture shock and ethnocentrism to be evidence of the malleability of values. The sapir-whorf hypothesis provides a linguistic and cognitive basis for this. Post-structuralism, particularly Bourdieu's fields of cultural reproduction discusses mechanisms for these symbolic transformations. The concept of universal values seems somewhat theological and theoretically teleological. The issues here is that honesty does not necessarily mean the same thing.

that was a typo sorry ETHICS. I am not going to get into a debate about what is the meaning of HONESTY--

Thanks Enrique and Mary-Helen for your animated conversation and debate on values. These insights reaffirm my view that values and norms are indeed relative terms and culture-bound. Even the traditional distinction of between values as abstract principles for action and norms, both formal and informal, as specific guide for action and behavior. They often overlap and change their meaning depending on the cultural context and people's perception. Keep on sharing! The reads have significantly increased, indicating that this issue is highly contested. Cheers!

As long as values and now word meanings are relative, there will be "a failure to communicate," as we converse and each person in the discussion means somethng different that each of the others does not understand becuse they have a different meaning of the same word. Somewhere along the line there has to be some agreement or consensus so we can effectively communicate. I believe there ARE universal values and most definitely, words have specific meanings where anyone cannot just say this isn't an apple, it's an orange-- dictionaaries are created for a purpose.

For research, your research, any research, you have to start with defining your terms and how you will be using them.

We can compare Spanish and Querecho (Apache) understandings of theft and morality. Spanish ideas about theft abound in accusations and convictions of Apache and other missionized Native Americans. Theft of material items or objects was considered theft. However, Native American values around ownership revolve around community and family ownership so people in the same clan or family all own and use items. Personal theft is not an issue. On the other hand, Apache values around stealing people resulted in retaliation and eventual expulsion of Spaniards from New Mexico in the 1680 Pueblo Revolt. Spanish values around kidnapping or stealing people was couched in notions of salvation and perfectly justifiable even when it was de facto retaliation. Where and how is it possible to analyze values and norms in colonial and post-colonial contexts such as these?

The post-structuralists require consensus or agreement of people to make things objective and true. Different people believe in some notions of values and norms according to their groups' acceptance or consensus as what they are within cultural contexts. That's why there are schools of thoughts on what are norms and values. Social science believes that the truth is relative not absolute, Enrique's examples only indicate that values, norms and morality are relative terms and can mean different things to various groups of people. Anthropologists believe that there are very few things considered universal. Thanks again for the animated debate! Keep up and somehow we can create a consensus of what values and norms really mean. Cheers and keep on sharing!

Many scientists agree on universals.

different from the norms or customs that developed in Aceh. action will be worth when the action deviated from the norms or regulations. the person's behavior will be constrained by custom or norm in Aceh. This became patron or in Bourdieu called doxa ... somehow the behavior of people in Aceh as there are customs and cultural control that is embedded in a person

to go back to the original example of patronage - would it be fair to say that patronage is a norm, but that there are values that are the reason for a patronage system based society, in the culture in which I live and work since 10 years those would be the value of protection, sharing with the weaker within your network, value of family and social networks .. even so that might already move into norms again.

For me connected to those questions of what is the underlying value that nurtures a norm like patronage is what is they system to hand over a patronship - when and how do you step down as a patron and tell you patronee they are ready to protect and step in for others now?

Many initiation-based societies and organizations have formal structures for marking the passage of initiates into positions of leadership and patronage. However, these societies are also marked by significant redistribution of wealth to provide for temples, churches, schools, and ritual supplies as well as payment for specialists. Often, norms are strictly adhered to and enforced in order for individuals to be recognized and receive benefits. In real contexts, this often results in various abuses of authority and manipulation by powerful political and economic agents and structures.

https://study.com/academy/lesson/cultural-norms-definition-values-quiz.html

This is a healthy debate. However, i think we need to remember that asked a question. I do hope he is more enlightened through the debate.

I mean Vivencio had asked a question.

Thanks Bernard for sharing! No matter how scholars insist that there is a difference between values and norms, it is also undeniable that they do overlap as both affect behavior. Cheers to all!

Basic SOC 101 explanations are a good starting point to develop ideas and allow for the unfamiliar to gain conceptual footing. Introductory consideration of values and norms assumed to be observable by dominant ideologies does not help us to examine the emergence of ideas and their manifestation in conscious responses. It also leaves out important discursive spaces both contested and uncontested. For instance, does the internet pose a fourth discursive space in addition to government, school, and family in which cultural norms and values are conditioned and adapted for personal use? And the differences in the cultural norms exhibited in dominant social space rather than those shared in family and subculture participation...should these people's expressive culture be seen as resistance in their engagement or avoidance of contested space?

Time is key. One progressively becomes the other.