REPLY TO ULMER: Symbolic Interactionism or A Structural Alternative?

In his critique of our 1999 article "Desensitizing Herbert Blumer's Work on Race Relations: Recent Applications of His Group Position Theory to the Study of Contemporary Race Prejudice,' Jeffery Ulmer charges us with providing a "questionable' interpretation of Blumer's ideas on the grounds that we (1) neglect (or distort) Blumer's advocation for making abstract generalizations in the form of "definitive' concepts, and thus sabotage Blumer's empirical methodology as well as that of symbolic interactionism in general and (2) fail to address a body of literature that deals with "repackaging' Blumer's ideas in such a way that "solves' the sorts of tensions we raise between Blumer's theory and quantitative research. Ulmer fears that our representation of Blumer and symbolic interactionism may result in a host of "mythic facts' (a term borrowed from David Maines) that will undermine Blumer's contributions "to a viable and whole science of the social, including race relations."     

BLUMER'S THEORY OF COLLECTIVE BEHAVIOR

The development of a transformation explanation for collective behavior is traced from LeBon's theory of crowd mind, through Park's dissertation on rational and critical discussion in publics versus psychic reciprocity in crowds, to Blumer's distinction between symbolic interaction in routine social life and circular reaction in collective behavior. The LeBon-Park-Blumer hypothesis holds that crowds transform individuals, diminishing or eliminating their ability to rationally control their behavior. The accumulated logical arguments and empirical evidence against the transformation hypothesis are reviewed. Some theoretical and methodological paradoxes are noted in Blumer's adoption of Park's rather than Mead's explanation for human behavior in problematic situations.     

Georg Simmel and Erving Goffman: Legitimators of the Sociological Investigation of Human Experience

By originating and developing the sociological investigation of human experience, Georg Simmel and Erving Goffman have shifted social phenomena at the edge of awareness to the center of attention, and have legitimated their study for contemporary sociologists. Both Simmel and Goffman describe these subtle social phenomena by distinguishing their perceptual boundaries and crossover elements, pointing out their common features when their statuses differ, and reversing their traditional location in means-end and cause-effect chains. But Durkheim's influence on Goffman's basic conceptions of interaction, individual, and society differentiated his interpretation of these social phenomena from Simmel's. Moreover, Simmel's and Goffman's explanations of these social phenomena evolve in different directions, revealing the antithetical goals toward which spiritual transcendental Simmelians and cynical reductive Goffmanians would lead sociology.     

MYTHIC FACTS AND HERBERT BLUMER'S WORK ON RACE RELATIONS: A Comment on Esposito and Murphy's Article

Luigi Esposito and John Murphy (1999) have argued that research using Blumer's group position theory of race relations using statistical analysis of survey data research actually undermines Blumer's theory of race relations by ignoring its definitional and dynamic emphases, as well as its emphasis on human agency. Furthermore, they argue that surveys and other quantitative data are directly antithetical to Blumer's perspective and symbolic interaction in general, which instead supposedly espouse nongeneralizing, idiographic, interpretive methods, such as "sympathetic introspection.' This commentary focuses on these latter points of their argument. I think Esposito and Murphy present questionable interpretations of Blumer's view of scientific concepts, of his methodological position, and symbolic interactionism. I first discuss Esposito and Murphy's depiction of Blumer's perspective as being "non-generalizing' with a focus on the sensitizing-definitive continuum of concepts. Second, I address the question of whether Blumer, and symbolic interactionism in general, is antiquantitative. I conclude by noting the importance of this debate for understanding race relations as well as the present and future place of symbolic interactionism in sociology.     

DESENSITIZING HERBERT BLUMER'S WORK ON RACE RELATIONS

Recent applications of Herbert Blumer's group position model to the study of contemporary race prejudice have misrepresented the ongoing process of definition and accommodation that, according to Blumer, mediates race relations. By conforming to the canons of research design and using standard sample surveys, public opinion polls, variables analysis, and statistical techniques to study perceptions of group threat, group hostility, and prejudicial attitudes, Blumer's dynamic social imagery, as well as the socially grounded methodology he sought to promote, are undermined. The result is a static depiction of race relations that has nothing to do with the variegated experiential complexities that Blumer claimed underlie all human group life.     

Normality and Trust in Goffman's Theory of Interaction Order

The article asserts that Goffman's concept of normality comes close to the notion of trust as a protective mechanism that prevents chaos and disorder by providing us with feelings of safety, certainty, and familiarity. Arguing that to account for the tendency of social order to be seen as normal we need to conceptualize trust as the routine background of everyday interaction, the article analyzes Goffman's concepts of normal appearances, stigma, and frames as devices for endowing social order with predictability, reliability, and legibility. For Goffman, normality is a collective achievement, which is possible because of the orderliness of interactional activities, which is—in turn—predicated "on a large base of shared cognitive presuppositions, if not normative ones, and self-sustained restraints" (Goffman 1983, American Sociological Review 48:1–53, p. 5 cited here).     

Goffman's legacy to political sociology

Conclusion I don't claim that Goffman addressed the questions that animate political sociologists. He was not interested in analyzing interaction to learn how it contributed to mobilization for collective action aimed at social change. He was not interested in changing political consciousness or in how the mass media and other social institutions make such change so difficult. But for those who are interested in such questions, he is worth heeding. His is an unanticipated bequest — from the cranky uncle who we always thought had no great love or admiration for our line of work.I have tried to show how Goffman's arguments about the nature of the interaction order and frame analysis can be applied to increase our understanding of micromobilization and political consciousness. The help here is concrete and empirical, aiding us in interpreting historical cases and guiding us in systematic research.But perhaps Goffman's most enduring legacy is in the moral stance that pervades his observations about social institutions. It goes beyond ideology, to the spirit of our intellectual pursuits. It is eloquently captured in words written after Goffman's death by the poet, Joseph BrodskyThe surest defense against Evil is extreme individualism, originality of thinking, whimsicality, even — if you will — eccentricity. That is, something that can't be feigned, faked, imitated; something even a seasoned impostor couldn't be happy with .... Evil is a sucker for solidity. It always goes for big numbers, for confident granite, for ideological purity, for drilled armies and balanced sheets. For Goffman, it was a lesson he knew and lived.

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Being normally different? Changes to normalization processes: from alignment to work on the norm

Focusing on the situation in France, the author analyses the link between the notion of 'disability' and the way 'disabled people' are integrated into society and normalized. Throughout the 20th century disability has been defined in France in terms of divergence from a social norm. This definition leads to a normalization process, which consists of bringing disabled people into line with the able-bodied norm. Based on Goffman's analysis, the author shows the political and 'personal' consequences of this normalization. She then describes certain recent evolutions, showing that another form of normalization is progressively emerging, not through alignment with a norm, but through working on the norm. Using Garfinkel's analysis the author shows how this new normalization process transforms the meaning of 'living together'.     

ANOTHER STEP IN THE STUDY OF RACE RELATIONS

Recent qualitative researchers have argued the need for a more sensitizing approach to race research that elevates in importance the concerns and interests of those under study. This article illustrates how Herbert Blumer's work on race relations, critical race theory, and participatory action research may help this objective. These projects' similar epistemologies advance a type of social imagery that has powerful emancipatory implications in regard to racial oppression. Simply put, dominant renditions of social reality–including structural imperatives and racial identities–are illustrated to be socially constructed and hence open to negotiation. As a result of this shift, sensitizing methodologies (e.g., storytelling and collaboration) are employed that allow minorities an opportunity for self-representation. The liberating potential of all these projects can be further enhanced by relating their conceptual links to recent developments in contemporary social theory. Specifically, the typical concerns with process, interaction, and experiential meanings are intersubjectively mediated and not reducible to an objective subjective theoretical framework. Rather than simply personal or external, all knowledge is recognized to be fluid and coproduced. By grounding research on this intersubjective region, equitable exchanges are possible.     

Sociology and the Prosaic

The sociology of Erving Goffman is examined, including those who influenced his work as well as those influenced by it. Goffman's sociology is examined in terms of focus and scope, theory, and method. As much of his sociology is singular in its presentation, stylistic elements in Goffman's work are also considered.     

Meaningful Performances: Considering the Contributions of the Dramaturgical Approach to Studying Family

This article highlights the contributions of Erving Goffman's dramaturgical approach to both understanding and researching family. With its interest in the performative nature of human interaction and the active construction of social reality, the dramaturgical perspective is particularly well-suited to study a dynamic social institution like the family. This article offers a brief introduction to the dramaturgical study of family by addressing important components of dramaturgy and contrasting it with other approaches to the sociology of family. The authors then demonstrate this approach in action by introducing two research areas that currently employ dramaturgical analyses – work on 'doing family' and the social construction of motherhood – and another that might benefit from such analyses, research on blended families. The article closes with further suggestions for future research attending to the performative aspects of family life.     

Vicissitudes of the sacred

Conclusions Since the late 1960s and early 1970s, American sociologists have been made increasingly aware, mostly by Marxist and phenomenological critics, of the latent moral or practical implications of what often purports to be objectively impersonal scientific theories. Whereas Goffman's imaginative writing style and intensely personal observational technique never allowed him to be easily placed in the camp of the positivist objectivists, the profound moral issues and assumptions of his work, as Friedson's statement implied, never fully appeared in a clear light either, probably because of Goffman's strategic decision to accommodate his moral insights somewhat to the positivist intellectual milieu of the 1950s. The present analysis reveals, however, that, even more than allowing tacit moral assumptions to operate in the back-ground of his work, Goffman focussed centrally on an investigation of the various levels of moral understanding, a project for which he used the Book of Job as his signpost. Goffman's inquiry, it should be emphasized, was not conducted through an external observation of other people's consciousness but rather by means of an intensely personal reflection upon the governing frames of his own consciousness as it looked out upon the everyday social world. What we have chronicled in this essay is the dramatic evolution of Goffman's own moral consciousness, not the moral understandings of the subjects of his studies, the latter, of course, changing as Goffman's own moral understandings evolved. exact nature and purpose of his moral investigation. As we have seen, an ongoing reference for Goffman's moral inquiry was not a rationalist philosophical treatise, but rather one of the most poetic and profound narratives of the Bible, a work in which the radical mystery and transcendence of the Sacred, beyond all structures of nature, society, and the human ego, are asserted. The symbolic and narrative features of the Job text accord well with its emphasis on the mystery of Being, whose fundamental depth and power could not easily be compressed within the outlines of abstract rationalist propositions. Goffman, likewise, combines a final emphasis on the mystery of Being, beyond all finite frames and fabrications, with a pervasively symbolic and narrative style in his writing. In directing our attention toward the ultimate mystery of Being, of which finite frames provide only a tentative revelation, Goffman mounts an additional critique of Durkheim, not only for naively assuming that sacred representations must always reflect the social rather than the individual inclinations of human nature, but also for assuming that the social dimension of homo duplex alone serves as the ultimate and final reference for sacred forms. Much like contemporary existentialists who emphasize human finitude and the mystery of Being, Goffman uses Job's increasingly open psyche as his basis for understanding that beyond nature, beyond society, and beyond the individual lies a mystery of Being that continually surpasses, indeed itself engenders the ever-changing outlines of these other finite structures of existence. In the end, Goffman is perhaps more mythmaker than moralist, a religious poet who, for an age in which the traditional symbols of Being have been displaced by new cognitive forms, particularly those of science, magically transformed contemporary scientific language into archetypal symbols of the Sacred. Goffman's task was extremely difficult, one that would have strained the intellectual ingenuity and linguistic resources of a less talented man, namely the task of conveying to large numbers of relatively unprepared, deeply preoccupied and increasingly self-absorbed moderns a message about a completely unfashionable, economically useless and essentially ego-threatening mystery. Let us hope the large silence that now exists in his absence will not be filled by words less meaningful than his own.     

Negative and Positive Keying in Natural Contexts: Preserving the Transformation Concept from Death through Conaflation

Frame analysis has been severely criticized for its reliance on fictive and newspaper domains and its static portrayal of social behavior. Published and refereed studies, many of the participant observer vintage, are examined to investigate these charges. Conclusions include: (1) transformations are significant occurrences in Americans'daily lives, (2) societal definitions cannot be validly depicted apart from the emergent aspects of personal and interpersonal histories, (3) a new form of keying, negative keying , a not-reality, is conceptualized, (4) the relationship between Goffman's transformations and Glaser's and Strauss'awareness contexts is delineated. Recommendations for the future study of layered definitions are offered.     

Deaf women: educational experiences and self-identity

Using life history interviews with 10 college educated Deaf¹ women this paper investigates connections between early education and college experience and how they identified as Deaf. The women developed strategies as they managed their impressions while employing Goffman's practices of loyalty, discipline and circumspection. Acknowledging deafness and their own decisions about education affected their identities. The women experienced a cultural shift after attending a college for the deaf or after their exposure to the Deaf community and learning American Sign Language. The women developed strategies of becoming 'lifetime educators' and 'self-advocates'. Their experiences show the role of language in the identity making process and how the women navigated this in their schools.     

Knowledge-based systems: A qualitative formalism

This paper examines knowledge-based systems (KBS's) and considers how they may be applied in the social sciences. KBS's are programs which use artificial intelligence techniques to solve complex problems. Characteristics of KBS's are illustrated with an example knowledge-based program (N-ACT) written in PROLOG which uses Goffman's dramaturgical model to analyze social interaction. The paper argues that KBS's offer a qualitative formalism capable of being applied to concepts and phenomena which have been beyond the scope of traditional mathematical models. KBS's can create explicit, reproducible, logically powerful knowledge systems while avoiding the Procrustean bed of mathematical formalism.This research took place in part while the author was on sabbatical leave from the University of Missouri and a post-doctorate fellow in medical computing and informatics on NIH Grant LM 07006 from the National Library of Medicine. The author would like to thank Peter H. Hall and two anonymous reviewers for their helpful comments on earlier drafts.     

'Orange in a World of Apples': the voices of albinism

Albinism is a rare genetic condition that affects the pigmentation of the retina, hair and skin. Consequently, people with albinism world-wide experience the stigma and negative repercussions of an unconventional physical appearance, as well as a visual impairment. The medical literature has focused extensively on the genetics of albinism amongst animals, but it has been relatively under-studied and ignored in sociology. People with albinism have rarely had the opportunity to tell their stories; to tell their sorrows and their triumphs. This paper attempts to remedy this failure in social science.

In-depth interviews were conducted with seven women and five men, living in various countries globally. The study is framed around Erving Goffman's theory of stigma and 'spoiled identity', as well as the more recent Disability Studies that stresses 'the normals' as being the 'identity spoilers' or the 'problem'. The participants revealed victimisation from various sources including students, teachers, employers, colleagues, strangers and the medical profession. Focus is placed on the strategies that respondents have devised in coping with these adversities. The results identify eight principal methods of reaction and response to the discrimination against people with albinism.

These eight different strategies of resistance to the stigmatisation of albinism are essential elements of personal change and even, possibly, social change. This paper quotes respondents' own words. Such methodology offers the chance for people with albinism to voice their experiences, and for us researchers to listen and learn.     

THEORIZING NARRATIVE IDENTITY:

This article argues for a synthesis of George Herbert Mead's conception of the temporal and intersubjective nature of the self with Paul Ricoeur's hermeneutic theory of narrative identity. Combining the insights of Ricoeur's philosophical analysis with Mead's social-psychological orientation provides a subtle, sophisticated, and potent explanation of self-identity. A narrative conception of identity implies that subjectivity is neither a philosophical illusion nor an impermeable substance. Rather, a narrative identity provides a subjective sense of self-continuity as it symbolically integrates the events of lived experience in the plot of the story a person tells about his or her life. The utility of this conception of identity is illustrated through a rereading of Erving Goffman's study of the experience of mental patients. This example underlines the social sources of the self-concept and the role of power and politics in the construction of narrative identities.     

Marketing the Damaged Self: The Construction of Identity in Advertisements Directed Towards People with HIV/AIDS

This paper explores the identities projected in advertisements directed towards HIV positive individuals and people with AIDS. Fifty such advertisements were collected from three popular American magazines for gay men over a period of seven months. Analysis of the ads reveals a paradoxical presentation of people with HIV/AIDS, which offers simultaneous conflicting images of hope and fear, power and weakness, innocence and guilt. An interactive sociolinguistic model through which this contradictory discourse might be understood is presented, drawing on Goffman's insights on stigma management and the presentation of the self in social interaction. Advertisements directed towards people with HIV/AIDS, it is suggested, present a contradictory discourse in which the advertisers are positioned as 'the wise', offering to mediate the conflicting identities of the stigmatized. The identity values enacted in this contradictory discourse are further measured against American conceptions of communication and the self as observed by Carbaugh and others. The possible consequences of these positionings on the roles made available to people with HIV/AIDS in the wider social context are discussed.     

Socio-economic re-structuring and employment: the case of minority ethnic groups

The consequences of major changes in employment, due to the decline of manufacturing and the growth of the service sector, have not been well-documented, nor theorized, in the sociology of ethnic relations, even in recent studies. For example, Blumer's classic argument that economic development adapts to 'race relations', rather than the reverse as predicted by the modernization school, has not been either empirically resolved or conceptually applied to the UK. By adapting data from the Labour Force Survey and the Census, the paper begins to fill this gap with a detailed account of three main minority ethnic groups, and a separate analysis of male and female employment. It is demonstrated that, contrary to assumptions that members of the minority ethnic groups suffered most from de-industrialization, they actually did rather well, and in some cases did better than the majority population. These findings are re-conceptualized as collective social mobility, as part of a review of a number of conceptual frameworks in the light of the data.     

Goffman revisited: Relatives vs. administrators in nursing homes

This case study applies Goffman's total institutions paradigm to a skilled nursing facility and shows that his characterization of relatives as collusive agents in a betrayal funnel is more accurate in the prepatient phase than after admission. When they encounter administrative resistance to their suggestions, some relatives become militant reformers. This paper describes ten gatekeeping tactics employed by administrators to neutralize such relatives, and four gatestorming tactics utilized by relatives to affect change. The author concludes that while Goffman's work is still relevant, his tendency to stereotype total institutions is misleading and his manner of reporting field work obscures the true role of the participant-observer.