Symbolic Interaction with Consumer Products: An Affect Control Theory Approach

Symbolic interactionism is one of the few social psychology perspectives that recognizes the important role of physical artifacts, including consumer products, in social life. Consumer products are artifacts people can use to maintain the expressive order within social life – the order that is embedded within the shared meanings of a culture. As a formal theory of symbolic interactionism, affect control theory emphasizes culturally shared affective meaning, the impressions produced within social events, and identity processes that rely on those cultural meanings and social events. We contend that affect control theory provides a framework for understanding and researching how consumer products influence people's social experience and interaction. First, we specifically explore how affect control theory's concepts of affective meaning, identity modification, and impression management can be applied to understanding consumer products. Building on this foundation, we then consider how affect control theory might also contribute to three new research directions: social interaction with consumer products, affective design of consumer products, and the prosumer identity created from consumer products. Our conclusion is that affect control theory provides sociologists with a means of exploring the important and fascinating questions that emerge when we consider people's symbolic interaction with consumer products.     

Culture and change in nonprofit boards

The actions of boards, like all organizational behaviors, emerge from board culture, which is composed of members' customary practices, shared beliefs, and assumptions about reality. It is a board's culture that enables its participants to deal with ambiguity and complexity by providing familiar meanings and solutions to problems. Board development efforts that do not take these factors directly into account are likely to produce only superficial and short-term changes. This article presents alternative approaches to board development, using two levels of learning drawn from examinations of board cultures.     

Heteroglossia as a resource for reflexive participation in a community of Christian snowboarders in Finland

This paper addresses the ways in which linguistic heteroglossia is mobilized to construct participation in a youth cultural community of practice. The analysis focuses on spoken interaction among Christian snowboarders in Finland, and specifically on how the community members create social meanings by using their shared linguistic resources (e.g. religious register or snowboarding terminology). These socially indexical resources gain new meanings when the snowboarders engage in debates concerning gender, expertise and literal versus non‐literal interpretations of the Bible. During specific interactive events, they reflect on their responses to different Biblical discourses, thus aiming to reconcile traditional church teachings with late‐modern lifestyles. In the process, they construct themselves as authentic Christian members of the community. Humor and playfulness are often important means for the snowboarders to negotiate the potential contradictions between traditional religious voices and their lived social reality. Hence, ultimately, heteroglossia and indexicality enable the Christian snowboarders to establish and transform meanings, identities and cultural contexts.     

Extracting the commons

This article investigates how resources that are perceived as common are turned into property through different interventions of extractivism, and how this provokes counter-activism from groups and actors who see their rights and living conditions threatened by the practices of extraction. The article looks at how extraction is enacted through three distinct practices: prospecting, enclosure and unbundling, studied through three different cases. The cases involve resources that are material and immaterial, renewable as well as non-renewable, ‘natural’ as well as man-made. Prospecting is exemplified by patenting of genetic resources and traditional knowledge, enclosure is exemplified by debates over copyright expansionism and information commons, and unbundling through conflicts over mining and gas extraction. The article draws on fieldwork involving interviews and participant observation with protesters at contested mining sites in Australia and with digital rights activists from across the world who protest against how the expansion of copyright limits public access to culture and information. The article departs from an understanding of ‘commons’ not as an open access resource, but as a resource shared by a group of people, often subjected to particular social norms that regulate how it can be used. Enclosure and extraction are both social processes, dependent on recognising some and downplaying or misrecognising other social relations when it comes to resources and processes of property creation. These processes are always, regardless of the particular resources at stake, cultural in the sense that the uses of the commons are regulated through cultural norms and contracts, but also that they carry profound cultural and social meanings for those who use them. Finally, the commonalities and heterogeneities of these protest movements are analysed as ‘working in common’, where the resistance to extraction in itself represents a process of commoning.     

Religious Culture and Political Action

Recent work by political sociologists and social movement theorists extend our understanding of how religious institutions contribute to expanding democracy, but nearly all analyze religious institutions as institutions; few focus directly on what religion qua religion might contribute. This article strives to illuminate the impact of religious culture per se, extending recent work on religion and democratic life by a small group of social movement scholars trained also in the sociology of religion. In examining religion's democratic impact, an explicitly cultural analysis inspired by the new approach to political culture developed by historical sociologists and cultural analysts of democracy is used to show the power of this approach and to provide a fuller theoretical account of how cultural dynamics shape political outcomes. The article examines religious institutions as generators of religious culture, presents a theoretical model of how religious cultural elements are incorporated into social movements and so shape their internal political cultures, and discusses how this in turn shapes their impact in the public realm. This model is then applied to a key site of democratic struggle: four efforts to promote social justice among low-income urban residents of the United States, including the most widespread such effort—faith-based community organizing.     

POWER AND SOLIDARITY IN “INTERRUPTION”: A CRITIQUE OF THE SANTA BARBARA SCHOOL CONCEPTION AND ITS APPLICATION BY ORCUTT AND HARVEY (1985)

The simplistic conception of interruption employed in conversation analysis and survey research reports of male monopoly must be elaborated to include other social meanings in addition to violation of a speaker's rights if it is to account for conversational order or deviance. With no reason to suppose that the narrow, technical sense of interruption and the implacably negative evaluation conversation analysts make about interruption are generally shared throughout the rest of American culture, answers to questions in surveys about interruption cannot be assumed to refer to the category termed interruption in conversation analysis. Dissensus about coding instances of the category are reported and other situated meanings of interruption suggested.     

Negotiating a fusion of horizons: A process view of cultural validation in developmental psychology

Explanations of child development can be used to inform social action at various levels. In many cases a key factor determining the effectiveness of such explanations is the degree to which they are appropriated by primary agents of child socialization, such as parents. In every culture, parents routinely draw on implicit theoretical ideas to interpret the behavior of the children for whom they care, to decide how to respond to that behavior, and to predict changes in child behavior across circumstances and over time. The system of meanings about child development and socialization shared by most of the participant‐owners of a culture may be regarded as a cultural model, or ethnotheory. Research is presented concerning caregiver ethnotheories in a rural Chewa community inZambia, and in two low‐income neighborhoods in a US city. In both cases the focus of attention was on the ways in which caregivers construe the significance of schooling in children's development. In order for this field of application in developmental psychology to achieve cultural validation, the author argues that a process of negotiation is required, in search of common ground between the explicit, formal constructs and theories of the educational establishment and the implicit ethnotheories of caregivers in the children's homes. The first step in this process is to articulate and acknowledge differences of perspective. From there, teachers, caregivers, and psychologists can work towards a fusion of horizons.     

Professional Socialization as Embedded Elaborations: Experience,Institutions, and Professional Culture Throughout Teacher Careers

Across a wide range of studies on professional socialization, there is a shared assumption that people carry forward what they learn in formal training experiences and somehow bring it to bear on the subsequent organizational settings they enter. Yet we actually know very little about whether, and exactly how, people carry forward the meanings they develop as part of their professional socialization experience. We address this gap in the literature by examining professional socialization that unfolds over the teaching career. Combining interview data with public and private school teachers across career stages with ethnographic data of a university‐based teacher education program, we examine how the meanings people develop about their work are shaped concomitantly by accumulated experience and institutional settings. We develop a conceptualization of professional socialization that we call embedded elaborations, which attends to the ways that people's ongoing meaning making (or elaborations) is situated (or embedded) institutionally and temporally. We also show how embedded elaborations act as meaning‐making processes through which people in local settings actively produce and reproduce elements of a wider professional culture.     

The Impact of Distance Education Technology on Blending Two Cultures

SUMMARY

The authors describe their experiences with distance education technology as it has impacted the development of a joint MSW program's shared culture. This phenomenon is examined from a symbolic interactionist perspective which focuses on interactions, shared perspectives, contexts, participations, and meanings. While most interaction occurs in their “smart” rooms, the authors have found one-on-one and in-person interactions to be the most productive in terms of creating shared perspectives, a vital part of culture.     

SYMBOLS, STORIES, AND PRACTICES: New Empirical Directions in the Study of Religious Meaning

Over the past three decades, there has been a growing interest in religion's special meaning-making function. At the same time, scholars have become increasingly sensitive to the fact that the meanings evoked by religious symbols, stories, and practices are not universally shared and that they vary by social context. To date, sociologists of religion interested in the problem of shared meaning have not employed methods that can bring together diverse religious meanings and social settings in the same research design. As a result, their work has produced few empirical generalizations upon which a long-term research agenda might be built. In other subdisciplines, such as cultural sociology, researchers have employed new quantitative methods that can empirically connect variations in cultural meanings to variations in social context. This article calls for importing these methodological advances into the sociological study of religious meaning.
There is an enormous irony in the fact that God is in his heaven in the social sciences—or at least a very important section of the social sciences [sociology]—even as he seems to be vanishing from the altars. Michael Harrington, The Politics at God's Funeral     

Bourdieu,Wharton and Changing Culture in The Age of Innocence

Although critics often attribute the failure of Edith Wharton's characters to achieve happiness to dichotomous, even mutually exclusive causes - that is, to deficiency of character or to force of circumstance - the theories of French sociologist Pierre Bourdieu help to illuminate the more complex cultural and literary project at the heart of Wharton's work. Bourdieu's notions of field, habitus and capital speak to the dynamic rather than static nature of social relations in The Age of Innocence, Wharton's penultimate novel about conflict between stultifying social conventions and imagined but seldom realized escapes from such restrictions. Bourdieu's work helps us to see how Wharton embraces fluid rather fixed notions of culture in both her fiction and life. Vacillating throughout the novel between love for May Welland and for Ellen Olenska, Newland Archer stands at a crossroads between the fields of marriage and romance - between social convention and individual desire. Pulled by the competing demands of these fields, he progressively loses capital in both. Wharton documents the process by which Archer becomes constrained by a habitus shared with May; she also demonstrates - through multiple examples of cultural transformation - the degree to which he creates his own experience of having missed ‘the flower of life’. Archer's problem, then, is not only the field in which he operates but his acceptance of the narrowness of this field. In contrast, through the character of Ellen Olenska as well as minor figures such as Catherine Mingott, Bob Spicer, Julius Beaufort, Emerson Sillerton and Dallas Archer, Wharton affirms the processes of social change and shows that, although one cannot help replicating social hierarchies and taste, one can participate in the constructing one's social destiny.     

Disability Culture and Cultural Competency in Social Work

Despite recognition of the importance of cultural and social diversity in social work education and practice there is a dearth of social work literature related to disability culture. A review of disability studies literature indicates that the disabled people's movement already affirms and celebrates the existence of disability culture as characterized by several agreed upon assumptions: disability culture is cross-cultural; it emerged out of a disability arts movement and its positive portrayal of disabled people; it is not just a shared experience of oppression but includes art, humour, history, evolving language and beliefs, values and strategies for surviving and thriving. Essentialist concepts of culture, as represented in assimilationist and pluralist social work approaches, provide social workers with the false belief that there are cultural competencies that one can develop that are sufficient to become more culturally sensitive. However, analysis of the critical theory underpinning disability culture demonstrates that an understanding of cultural politics is fundamental to social work education if it is to support the work of the disabled people's movement in demystifying and deconstructing the norms, discourses and practices of dominant culture which are represented as neutral and universal.     

Therapeutic ritual. Helping families grow

1. Family development can be inhibited by lack of social or family rituals to facilitate life cycle transitions. Therapeutic rituals can be used to help families mobilize their resources for healing, growth, and change. 2. A therapeutic ritual can help a family to resolve conflicts and resentments, to negotiate new roles and relational boundaries, and to develop new shared meanings among its members about their ongoing life together. 3. The success of a therapeutic intervention is influenced by the nurse-therapist's understanding of the family's culture, values, and needs, as well as familiarity with the directive nature of strategic therapy concepts on which therapeutic rituals are based.     

Epistemological Culture Theory: A Micro Theory of the Origin and Maintenance of Culture

This paper presents a new "epistemological" theory of culture that explains how individuals enhance their sense of security in the world by creating and maintaining culture as knowledge of the world. Using cognitive and affective processes previously ignored by culture theorists, the theory posits three dimensions of cultural production: we articulate, typify, and orient our experiences to make them meaningful. The theory asserts that we produce culture because it allows us to feel as if we understand our world, and to perceive it as ordered; this in turn triggers an aesthetic response of knowledge-based affect. The theory explains how cultural production is motivated by the pursuit of meaningfulness as well as material interests. The theory describes how an oppressive culture can be reproduced unintentionally, even by the groups it oppresses. The theory also identifies connections between social structure and culture where conditions of ambiguity or control have implications for how meaning can be created.     

IMMIGRATION AND ASIAN AND HISPANIC MINORITIES IN THE NEW SOUTH: AN EXPLORATION OF HISTORY,ATTITUDES, AND DEMOGRAPHIC TRENDS

Recent analyses of the cultural dimension of protest have started to move away from the structuralist and instrumentalist biases of early resource mobilization and political process models. However, these analyses are limited by a static conception of culture that inhibits their ability to explore how cultural content (i.e., meanings, beliefs, values, symbols, norms) and interpretive processes within organizations influence movement mobilization. Drawing on ethnographic, archival, and secondary historical data, this study establishes how African-American women through their interactions with others in institutions construct identities and meanings about their social situation that incline them to identify with and/or be willing to participate in sociopolitical action.     

Seeing culture through the eye of the beholder: four methods in pursuit of taste

When it comes to making aesthetic decisions, people commonly account for their taste with intuition. A cultural good, symbol, or object is simply right and respondents “know it when they see it.” This article investigates the cultural meanings professional tastemakers see as they make such deliberations, while also illustrating the problems sociologists have in seeing culture. Using the case of fashion model casting and scouting, I present four methods to trace how cultural producers recognize and value models’ looks in the global fashion market, demonstrating how each method results in a different emphasis on how culture is used to acquire and deploy aesthetic sense. First, interviews capture justifications of aesthetic decisions, as well as general processes about day-to-day work routines, which are next tested with network analysis, the second method, which emphasizes structural arrangements in taste decisions. The third method, ethnography, discovers taste as a situated form of knowledge production and emphasizes culture in interaction. The fourth and related method, observant participation, sees taste as phenomenological as culture becomes embodied and tacit consciousness. Each of these methods is an optical device that renders a particular and complimentary account of taste and affords researchers a certain way to see how culture works.     

‘Not Easily Put Into a Box’: Constructing Professional Identity

Researching the interplay between social work students' personal and professional identities, I found that, in talking about becoming professionals, students drew on a wide range of discourses. Three common usages of the term ‘professional identity’ are explored here: it can be thought of in relation to desired traits; it can also be used in a collective sense to convey the ‘identity of the profession’. Taking a more subjective approach, professional identity can be regarded as a process in which each individual comes to have a sense of themselves as a social worker. I argue that the variations in students' talk reflect a wide range of cultural understandings that are prevalent within the social work community and society in general, and conclude that professional identity is more complicated than adopting certain traits or values, or even demonstrating competence. The different meanings of professional identity all have something to offer, providing resources for students as they construct themselves as social workers. This is important for social work education because it acknowledges the dynamic nature of professional identity, highlights the difficult identity work which each student must undertake, and prompts us to consider how this process might best be supported.     

The immigrant family: cultural legacies and cultural changes

"This article examines the way family and kinship patterns change in the process of immigration--and why. Offering an interpretative synthesis, it emphasizes the way first generation immigrants to the United States fuse together the old and new to create a new kind of family life. The family is seen as a place where there is a dynamic interplay between structure, culture, and agency. New immigrant family patterns are shaped by cultural meanings and social practices immigrants bring with them from their home countries as well as social, economic and cultural forces in the United States."     

Cultural Constructions: Contrasting Theories of Organizational Culture and Gender Construction

This article addresses the relationship of the theorizing of organizational culture and the theorizing of gender construction. It begins by recognizing some of the difficulties of defining and understanding what is meant by the contested concept of culture. Drawing on the work of Smircich (1983) and Linstead and Grafton-Small (1992), an attempt has been made to explore the theorization of organizational culture(s) in terms of the concepts of organizational culture as: responses to human needs, integration, rules, shared symbols and meanings, unconscious projection, text, otherness, paradox, seduction and discourse. The implications of each of the approaches for the understanding of gender in organizations are considered. No one theoretical approach is advocated, but rather the breadth of theoretical possibilities is explored. The article is concluded with the argument that theories of organizational culture need to be much more explicit about their theorizing of gender construction.