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New York City waiting for five or 10 minutes, and you havesome explaining to do. Time is elastic in many cultures butsnaps taut in others. Indeed, the way members of a cultureperceive and use time reflects their societys priorities andeven their own worldview.

Social scientists have recorded wide differences in the paceof life in various countries and in how societies view timewhether as an arrow piercing the future or as a revolvingwheel in which past, present and future cycle endlessly. Somecultures conflate time and space: the Australian Aboriginesconcept of the Dreamtime encompasses not only a creationmyth but a method of finding their way around the country-side. Interestingly, however, some views of timesuch as theidea that it is acceptable for a more powerful person to keepsomeone of lower status waiting cut across cultural differ-ences and seem to be found universally.

The study of time and society can be divided into thepragmatic and the cosmological. On the practical side, in the1950s anthropologist Edward T. Hall, Jr., wrote that therules of social time constitute a silent language for a givenculture. The rules might not always be made explicit, he stat-

ed, but they exist in the air. . . . They are either familiar andcomfortable or unfamiliar and wrong.

In 1955 he described in Scientific American how differ-ing perceptions of time can lead to misunderstandings be-tween people from separate cultures. An ambassador whohas been kept waiting for more than half an hour by a for-eign visitor needs to understand that if his visitor just mut-ters an apology this is not necessarily an insult, Hallwrote. The time system in the foreign country may be com-posed of different basic units, so that the visitor is not as lateas he may appear to us. You must know the time system ofthe country to know at what point apologies are reallydue. . . . Different cultures simply place different values onthe time units.

Most cultures around the world now have watches andcalendars, uniting the majority of the globe in the same gen-eral rhythm of time. But that doesnt mean we all march tothe same beat. One of the beauties of studying time is thatits a wonderful window on culture, says Robert V. Levine,a social psychologist at California State University at Fres-no. You get answers on what cultures value and believe in.

Show up an hour late in Brazil, and no one bats an eyelash. But keep someone in

CLOCKINGCULTURES

What is time? The answer varies from society to society By Carol Ezzell

COPYRIGHT 2002 SCIENTIFIC AMERICAN, INC.

You get a really good idea of whats important to people.Levine and his colleagues have conducted so-called pace-

of-life studies in 31 countries. In A Geography of Time, pub-lished in 1997, Levine describes how he ranked the countriesby using three measures: walking speed on urban sidewalks,how quickly postal clerks could fulfill a request for a com-mon stamp, and the accuracy of public clocks. Based on thesevariables, he concluded that the five fastest-paced countriesare Switzerland, Ireland, Germany, Japan and Italy; the fiveslowest are Syria, El Salvador, Brazil, Indonesia and Mexi-co. The U.S., at 16th, ranks near the middle.

Kevin K. Birth, an anthropologist at Queens College, hasexamined time perceptions in Trinidad. Births 1999 book,Any Time Is Trinidad Time: Social Meanings and Tempo-ral Consciousness, refers to a commonly used phrase to ex-cuse lateness. In that country, Birth observes, if you have ameeting at 6:00 at night, people show up at 6:45 or 7:00 andsay, Any time is Trinidad time. When it comes to business,however, that loose approach to timeliness works only forthe people with power. A boss can show up late and toss offany time is Trinidad time, but underlings are expected tobe more punctual. For them, the saying goes, time is time.

Birth adds that the tie between power and waiting time is truefor many other cultures as well.

The nebulous nature of time makes it hard for anthro-pologists and social psychologists to study. You cant sim-ply go into a society, walk up to some poor soul and say, Tellme about your notions of time, Birth says. People dontreally have an answer to that. You have to come up with oth-er ways to find out.

Birth attempted to get at how Trinidadians value time byexploring how closely their society links time and money. Hesurveyed rural residents and found that farmerswhose daysare dictated by natural events, such as sunrisedid not rec-ognize the phrases time is money, budget your time ortime management, even though they had satellite TV andwere familiar with Western popular culture. But tailors in thesame areas were aware of such notions. Birth concluded thatwage work altered the tailors views of time. The ideas ofassociating time with money are not found globally, he says,but are attached to your job and the people you workwith.

How people deal with time on a day-to-day basis oftenhas nothing to do with how they conceive of time as an ab-stract entity. Theres often a disjunction between how aculture views the mythology of time and how they thinkabout time in their daily lives, Birth asserts. We dont thinkof Stephen Hawkings theories as we go about our dailylives.

Some cultures do not draw neat distinctions between thepast, present and future. Australian Aborigines, for instance,believe that their ancestors crawled out of the earth duringthe Dreamtime. The ancestors sang the world into exis-tence as they moved about naming each feature and livingthing, which brought them into being. Even today, an enti-ty does not exist unless an Aborigine sings it.

Ziauddin Sardar, a British Muslim author and critic, haswritten about time and Islamic cultures, particularly the fun-damentalist sect Wahhabism. Muslims always carry thepast with them, claims Sardar, who is editor of the journalFutures and visiting professor of postcolonial studies at CityUniversity, London. In Islam, time is a tapestry incorpo-rating the past, present and future. The past is ever present.The followers of Wahhabism, which is practiced in SaudiArabia and by Osama bin Laden, seek to re-create the idyl-lic days of the prophet Muhammads life. The worldly fu-ture dimension has been suppressed by them, Sardar says.They have romanticized a particular vision of the past. Allthey are doing is trying to replicate that past.

Sardar asserts that the West has colonized time byspreading the expectation that life should become better astime passes: If you colonize time, you also colonize the fu-ture. If you think of time as an arrow, of course you thinkof the future as progress, going in one direction. But differ-ent people may desire different futures.

Carol Ezzell is a staff editor and writer.

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