Considering Alternate Sources of Role Identity: Childless Parents and Their Animal “Kids”

Identity theory posits that role identity is negotiated between human social actors and is based in broader cultural expectations about how particular statuses should be performed. I argue that the formation of role identity in actors can also occur in relationship to nonhuman actors, if they are perceived as minded. Depending on context and human perception, identity can be formed as a result of interaction and developing “theory of mind” with nonhuman animals, directly implicating the animal. Using in‐depth interviews of childless and childfree companion animal owners, I demonstrate the existence of a parent identity in childless participants that would not otherwise be present were it not for interaction with the animal “child.” This identity is confirmed in participant narratives describing substantial behavioral output aligned with the U.S. cultural ideal of “parent.” Likewise, I find that significant others provide external support for the enactment of this role identity, allowing participants to verify self‐in‐situation. Overall, my analysis emphasizes the importance of considering nonhuman sources as occupying counterstatus positions in the formation of role identity while highlighting how these relationships affect interaction in the childfree and childless home, thus expanding scholarly understanding about both identity formation and emerging family types.     

“I” and Self-Consciousness in the Japanese Language and in Sociology

Abstract It is often said that the Japanese lack the firm consciousness of “self” namely, they yield to groups and are absorbed in an anonymous state. Some ascribe this to the Japanese language, in which the first and the second person are expressed by various pronouns (or, in many cases, are even omitted) in accordance with the relationships between persons. By contrast the Westerner's “I,” which is usually the only pronoun for the first-person, is rarely omitted. They conclude from this that the Japanese individual does not possess as clearly defined a conception of “self” as does the Westerner. Underlying this issue are the fundamental, interwoven questions of language and self-consciousness: does “self” really exist, and does the analysis of the I in language pertain to the first question? This paper discusses these questions by considering Wittgenstein's argument that “I” does not refer to self-consciousness: rather, “self” is a metaphysical reification of “I.” These problems concern sociology, in which the “subject” of action has been the focal point of methodological arguments. I will show that Meadian interactionism and critical theory are deeply rooted in the metaphysical, subjectivist understanding of “I,” while ethnomethodology offers a perspective which overcomes both subjectivism and objectivism for studying communication.     

“Phil's Calling Grandma… ”: The Role of External Support in Human–Companion Animal Identity Pairings

This exploratory paper deals with human–animal role identity pairings such as parent–child or sibling–sibling and the necessity of support from other actors both for the formation of these idiosyncratic identities, as well as for their situational placement in social environments not limited to the nonhuman animal. Taken from a qualitative study examining identity formation counter to the nonhuman animal, I use in‐depth interviews of both people with and without human children to demonstrate how human‐to‐human relationships are formed by categorizing the companion animal as a “child” of sorts within the family structure. These relationships prove integral to the continued development and enactment of identities such as the animal “parent” or the animal “sibling” via three different groups: their own parents, partners, and, in one case, adult siblings. This creates positive affect and commitment to the identity across other social situations. Implications of these findings for identity theory and family research are discussed.     

A Model of Animal Selfhood: Expanding Interactionist Possibilities

Interaction between people and companion animals provides the basis for a model of the self that does not depend on spoken language. Drawing on ethnographic research in an animal shelter as well as interviews and auto‐ethnography, this article argues that interaction between people and animals contributes to human selfhood. In order for animals to contribute to selfhood in the ways that they do, they must be subjective others and not just the objects of anthropomorphic projection. Several dimensions of subjectivity appear among dogs and cats, constituting a “core” self consisting of agency, coherence, affectivity, and history. Conceptualizing selfhood in this way offers critical access to animals' subjective presence and adds to existing interactionist research on relationships between people and animals.     

Max weber's vision of economic sociology

Max Weber's economic sociology is usually associated with The Protestant Ethic and the Spirit of Capitalism (1904–1905), but in this paper I show that what Weber himself called his “Wirtschaftssoziologie”, or economic sociology, looked quite different and was something that he developed during the last year of his life, 1919–1920. I present and outline Weber's (later) economic sociology and pay particular attention to his ideas of “economic (social) action” and of the three different forms of capitalism (rational capitalism, political capitalism and traditional capitalism). I also show that to Weber, economic sociology was part of a more general science of economics that he often referred to as “social economics” (“Sozialökonomik”). The paper ends with a comparison between the paradigm of economic sociology, which can be found in the work of Max Weber, and the paradigm of what is known as New Economic Sociology.     

“Our Own Little Language”: Naming and the Social Construction Of Alzheimer's Disease

Social meanings and cultural definitions attached to illness, disability, and aging have a powerful influence on the development and operations of medical care as well as the social, behavioral, and therapeutic processes occurring within these settings. Specialized care environments designed to meet the needs of what some would argue is a dramatically increasing population worldwide, those with Alzheimer's disease, have been dominated by a medical model of care where treatment of disease has primacy over person. In contrast to the medical model, the Certified Nursing Assistants (CNAs) at Starrmount (pseudonym) Alzheimer's Unit have socially constructed an alternative to the medical model of care through what I argue is the use of language and a process of “naming and reframing.” In this “different world,” as the CNAs call the world of the Unit, the resident is depicted as a socially responsive actor with a surviving self that is to be treated with respect. Using a symbolic interactionist framework, this paper examines the CNAs' construction and use of a “language of openings”—that is, the language arising out of the lifeworld of the residents—as the counterpoint to the “language of limits” of the medical model. Spoken everywhere but nowhere inscribed as “official” knowledge, this “little language,” as the CNAs speak of it, is the fundamental medium for social interaction in the Alzheimer's Unit.     

Thinking with the Mind,Syncing with the Body: Ballet as Symbolic and Nonsymbolic Interaction

Symbolic interactionist theory describes self‐consciousness as arising through symbolic interaction. I use one empirical case, ballet training, to suggest that symbolic interaction can, by producing self‐consciousness, cultivate unself‐consciousness. Using in‐depth interviews with twenty‐three individuals reporting on training experiences in six countries and twenty‐three American states, I show that dancers can learn, through self‐conscious symbolic interaction, how it feels to embody what an audience sees, as they strive to train their bodies to portray an institutionalized aesthetic. The embodiment of technique facilitates a markedly unself‐conscious “flow” experience while performing. In contrast, having an acute awareness of embodying an incompatible physiology inhibits flow and often motivates dancers to self‐select out of ballet. These interactionist sources of “nonsymbolic” interaction both evoke and suppress “mind” through social interaction.     

Family Social Work: The Past and the Present

SUMMARY

It is easy to blame the dysfunction of a family member on his or her behavioral patterns. I use the title, “It's the Relationship, Stupid!” not to talk down to family therapists, but to remind myself that the source of dysfunction is usually family relationships, especially the marriage relationship. This article gives several case studies for practical application of therapy techniques that focus on developing the “WE” of the family unit. One practical technique that I developed is a communication typology. The married couple (and family members) are divided into “Painters” and “Pointers.” This typology explains much of the conflict and mis-communication that leads to the breakdown of the “WE.” This article also presents dysfunction within the individual as a relationship problem and introduces the concept of the “spirit” of the individual as expressing the relationship the person has with self.     

On the Centrality of Action: Social Science,Historical Logics,and Max Weber's Legacy

This article draws attention to the fundamental centrality of “action” – i.e. symbolically constituted behavior – for the historical and social sciences. The work of Max Weber and contemporary American historian and theorist William H. Sewell, Jr. are examined, so as to shed light on the debate concerning social science's central subject matter as well as on the implications of this work for sociological and historical theory. The examination of Sewell's view leverages the importance of the concept of action underlying Weber's concept of “social action.” Weber's position on action and social action is of great interest not only to general theory but also to the field of cultural sociology, which has neglected to develop systematically upon the theoretical purchase Weber offers to it.     

Constructions and reconstructions of self in virtual reality: Playing in the MUDs

There are over 300 multi‐user games based on at least 13 different kinds of software on the international computer network known as the Internet. Here I use the term “MUD “ to refer to all the various kinds. All provide worlds for social interaction in a virtual space, worlds in which you can present yourself as a “character,” in which you can be anonymous, in which you can play a role or roles as close or as far away from your “real self as you choose.

In the MUDS, the projections of self are engaged in a resolutely postmodern context. Authorship is not only displaced from a solitary voice, it is exploded. The self is not only decentered but multiplied without limit. There is an unparalleled opportunity to play with one's identity and to “try out” new ones. MUDS are a new environment for the construction and reconstruction of self.     

MODEST WOMEN,DECEPTIVE JINN: IDENTITY,ALTERITY, AND DISEASE IN EASTERN SUDAN

This article examines the cultural construction of difference, danger, and disease among the Muslim patrilineal Hadendowa-Beja of eastern Sudan and focuses on the ways in which gendered discourses, together with symbolic and ritualistic practices, diagnose historical relationships of power, powerlessness, and social conflict. In particular, I show how the female body, viewed as a “fertile womb-land,” is the locus of anxieties about foreign dangers and diseases, which are perceived to be threatening to collective identity and well being. By using “foreignness” as a double-edged category linked to both power and danger, I examine how Hadendowa's feminization of social vulnerability draws attention to their own political history of exclusion and displacement.     

Awakenings: Autobiography,Memory, and the Social Logic of Personal Discovery

Taking a formal, sociocognitive approach to narrative analysis, I explore autobiographical stories about discovering “truth” in political, psychological, religious, and sexual realms of social life. Despite (1) significant differences in subject matter and (2) conflicting or oppositional notions of truth, individuals in different social environments tell stories that follow the same awakening formula. Analyzing accounts from a wide variety of social and historical contexts, I show how individuals and communities use these autobiographical stories to define salient moral and political concerns and weigh in on cultural and epistemic disputes. Awakening narratives are important mechanisms of mnemonic and autobiographical revision that individuals use to redefine their past experiences and relationships and plot future courses of action while explaining major transformations of worldview. Awakeners use two ideal‐typical vocabularies of liminality to justify traversing the social divide between contentious autobiographical communities. Further, awakeners divide their lives into discrete autobiographical periods and convey a figurative interaction between the split personas of a temporally divided self. Individuals use this autobiographical formula to reject the cognitive and mnemonic norms of one community and embrace those of another. Advancing a “social geometry” of awakening narratives, I illuminate the social logic behind our seemingly personal discoveries of “truth.”     

The Enduring Social Psychology of Robert K. Merton: Motivating Sentiments,Reference Groups and Self-Fulfilling Prophecies

Robert K. Merton (1910–2003) gained renown as a distinguished sociologist, especially in connection with the paradigm of “structural-functionalism” and he publicly self-identified as a “structuralist.” This paper calls attention to an emphasis in Merton’s work that sociologists have often overlooked, namely, his social psychology. I argue that, throughout his long career, Merton consistently pursued social psychological issues, including how non-logical action, appeals to shared sentiments and collective definitions of situations affect life in organized groups. I shall characterize his earlier analyses as “Harvard style,” and his later social psychological works as “Chicago style,” as a heuristic means of calling attention to interesting variations in framing. Merton’s formulations have impacted numerous subfields of sociology, and some (e.g., “self-fulfilling prophecies,” “the Matthew Effect”) remain influential even today. Examining Merton’s social psychology will contribute both to a fuller appreciation of his career and also to a more complete history of social science in the United States.     

Conceptions of Gay Male Life-Span Development

Abstract

Four of Erikson's eight psychosocial crises were used in this qualitative, exploratory study as an organizing framework. Using a semi-structured questionnaire, seven men were interviewed with the goal of understanding how they have navigated Erikson's life stages. Significant results included: an early sense of being different and a period of time between “coming out to self” and “coming out to another person,” both complicating Erikson's sense of “social trust.” The men also described finding non-biological ways of achieving generativity as well as the development of a strong internal sense of authority or locus of control. Other strengths gained included: achieving a broad base of social support or a “family of choice,” and becoming role models themselves in response to a clear absence of positive role models during their own adolescence, which many identified as delaying their coming out. Finally, AIDS was discussed by many as a critical factor affecting how these men navigate each of Erikson's stages. Implications of these tentative findings are suggested for research, teaching, practice, and for psychosocial theory itself.     

An analysis of dyadic dominance in family decision‐making among older adults

Growth of the population aged sixty‐five and over is a significant trend in the sociodemographic structure of society. As a result, this age group is receiving increased attention from governmental and business decision‐makers. Little is known, however, about intra‐family decision‐making among members of this group. This paper presents an analysis of the determinants of husband and wife dominance in family decision‐making. The data indicate that dominance by the wife in decision‐making is related to the wife's positive self‐concept concerning the ability to make decisions as well as a “rub‐off” effect on the wife by the husband's self‐concept. Work history of the husband, in turn, contributes to his self‐concept. There were, however, no significant relationships between educational levels of either spouse and decision‐making dominance.     

The Mainstream of Consciousness: An Interactions Analysis of a Phenomenological Concept*

William James' concept of a personal “stream of consciousness” was carried in a phenomenological direction by Alfred Schutz, who showed that people create their individual and interpersonal reality through selective attention to one another. This idea is discussed here from a symbolic-interactionist standpoint, wherein the various “streams” become one “mainstream” of social thought, consciousness and action. Fundamental concepts of interpretive sociology such as the self, meaningful objects, interpersonal encounters and relations, and social reality, are examined through observations of a jazz ensemble during rehearsals, using James' original ideas and their further development by Schutz.     

More‐than‐human families: Pets,people, and practices in multispecies households

Although humans have coexisted with dogs and cats for thousands of years, that coexistence has taken on various meanings over time. Only recently have people openly included their pets as members of the family. Yet, because of the cultural ambivalence toward animals, what it means for a pet to “be” a family member remains unsettled. Drawing from research on family practices including kinship, household routines, childhood socialization, and domestic violence, this paper considers how pets participate in “doing” family and what their presence means for this social arrangement long considered quintessentially human. Today's more‐than‐human families represent a hybrid of relations, human and animal and social and natural, rather than an entirely new kind of family. Becoming family has always been contingent on a cast of nonhuman characters, and recognition of the “more‐than‐human” can enhance sociological understanding, not only of the family but also of other aspects of social life.     

Actions Speak Louder than Words: Close Relationships between Humans and Nonhuman Animals

Symbolic interactionism and other sociological perspectives traditionally have not attended to a significant form of close relationship—that which exists between people and the companion animals with whom they share their everyday lives. After a brief presentation of a portion of the relevant literature that deals with how humans understand and interact with their animal companions, I present the process by which caretakers come to define the unique identities of their animals and the ways in which the human‐animal couple identity shapes public interaction. Since play, mutual gaze, and “speaking for” animals are key elements of friendly human‐animal interaction, I discuss these activities as central to the process by which caretakers establish and express intersubjective connections with their animals. Finally, I maintain that attention to human‐animal relationships holds promise for advancing an appreciative understanding of how personhood, mind, and culture are constructed in the process of interaction. Of special significance to the broadening of the interactionist perspective is that the understandings and emotional connections that bind people and their animals are created and maintained in the absence of a shared body of linguistic symbols.     

The Interaction Order and Musical Sound: Shopping with Erving Goffman

Drawing on qualitative interviews and extending insights provided by Erving Goffman (1983, 1971), this article argues that music plays a crucial role in the interaction order of retail environments. I suggest music permeates these locations of consumption; shoppers are presented as perceiving musical sounds as both “territorial offenses” and sounds that can also represent an “intimate ally.” Crucial here is the nature of territoriality that manages an individual's exposure through the symbolic and literal placement of boundaries around the self, covering and protecting the self while navigating public space, tacitly securing rights in relation to others, and minimizing encroachments upon the “territories of the self.” I contend that when shopping, participants can feel “at home” in these locations thanks in part to the role of music but also in other cases actively avoid these situations, using privatizing music as a means of regaining auditory discretion. The contribution of this article extends Goffman's formulation of the interaction order, accounting for the dual role that music represents, as both a territorial offense and an intimate ally for shoppers.     

Emergent Objects,Developing Practices: Human‐Nonhuman Interactions in a Reiki Training

Over the last three decades, sociologists have expanded the scope of sociological analysis to include nonhuman objects. We build on these works to address the role of nonhuman, nonphysical objects in social interaction. Through participant observation at a Reiki training course, we examine how students learned to identify, experience, and meaningfully interact with Reiki energy, a nonhuman, nonphysical object. We show how Reiki energy emerged as a significant interactant through the following processes: participants in the class historicized Reiki; they defined the capacities and consequences of Reiki; and they learned to detect Reiki energy's apparent presence in their bodies. We then show how Reiki energy resisted the initial definitions and expectations of it, leading participants to redefine the energy's qualities and develop new practices to accommodate its emerging capacities. These findings support theoretical claims about humans' ability to “do mind” for nonhuman objects and the temporally emergent qualities of material agency.