Sklair,L. The Icon Project: Architecture,Cities and Capitalist Globalization 2017 New York: Oxford University Press 352 pp. £26.49 (hardback) ISBN: 9780190464189

Architecture embeds capital. Theoretical and empirical sociology has addressed a wide variety of social contexts with the aim of illuminating how architecture provides both i) the sites and settings in which labour relations are manifest; and ii) a symbolic intervention that sees accumulation and power celebrated. Against this backdrop, Leslie Sklair's book The Icon Project: Architecture, Cities and Capitalist Globalization contributes significantly to our understanding of how architecture is entangled with the contemporary operation of international capital. Sklair's account argues that iconic architecture ‐ those landscape‐dominating buildings designed by so‐called ‘starchitects’ who are famous in their own right and have a strong aesthetic brand‐exists through and for the further generation of surplus value. Particularly sociological in orientation, The Icon Project adds much to our understanding of the architectural celebration of the transnational consumption and production practices that underpin deeply uneven cities the world over.     

Theoretical stances and environmental debates: Reconciling the physical and the symbolic

Several sociologists arc currently debating the relationship of sociology to the physical environment. Their debates beg a question of more general importance to sociology: How do we organize our thinking about phenomena that are at once physical or material and symbolic or ideal? Our intention is not to add another voice in favor of or opposed to theorizing material, physical, or organic characteristics, but to examine the process of thinking about environments and more generally the realist-idealist divide. Environment (like the body) is unlike typical social science concepts in so far as it is both physical and social. If, for example, status and role are purely social concepts, environment is always more than social. I low do sociologists approach what is always more than social in the study of physical environments? Theorizing environments, we propose, is fashioned by the analytic stance of the investigator as legislative, interpretive, or symbolic realist. The strengths and weaknesses of these stances are discussed, and throughout our discussion empirical work representing each ol them is introduced. A final inquiry examines how sociologists can approach these three stances. Two strategies are identified: to assume each stance mirrors the environment as it actually exists or assume the stances are terminologies for exploring various combinations of the physical-symbolic properties ol environments. A brief plea is made for the second strategy.     

A Sociology of No‐Self: Applying Buddhist Social Theory to Symbolic Interaction

Although fraught with complexity, the self is a central phenomenon of discussion and analysis within sociology. This article contributes to this discourse by introducing the Buddhist ideas of anatta (no‐self) and prattyasamutpāda (interdependence) as analytic frameworks to deconstruct and rethink the self within sociology. We argue that the sociological self, most clearly articulated by symbolic interactionism, is premised on a self‐other dualism. This dualism leads to a conceptualization of the self as constantly threatened and anxious. Using these Buddhist concepts we propose an alternative interpretive schema, a sociology of no‐self, for analyzing social interaction and understanding the roots of social angst.     

Landscapes: The Social Construction of Nature and the Environment

Abstract A theoretical framework is provided to understand a cultural group's definition of and relationship with nature and the environment. The framework draws on a social constructionist perspective that includes aspects of phenomenology and symbolic interactionism to define “landscape” as the symbolic environment created by a human act of conferring meaning on nature and the environment. This landscape reflects the selfdefinitions of the people within a particular cultural context. Attention is directed to transformation of the physical environment into landscapes that reflect people's definitions of themselves and on how these landscapes are reconstructed in response to people's changing definitions of themselves. Case studies from sociology and anthropology illustrate the social construction of nature and the environment. A discussion of the applied implications of the theoretical framework in social impact assessment and the global implications in the shifting power struggle over competing landscapes concludes the paper.     

The Symbiotic Ideology: Stewardship,Husbandry, and Dominion in Beef Production

Social studies of agriculture tend to overlook the micro and symbolic interactions that structure relationships among agriculturalists, the environment, and animals raised as commodities. In this study, I use ethnographic methods and in‐depth interviews with conventional beef producers to understand their perceptions of the environment and the nonhuman animals they raise. Central themes in this setting are the ethics of stewardship and husbandry. I seek to understand how these values are constructed and used interactionally. I argue that stewardship and husbandry help describe a process of co‐constitution that binds together ranchers, cattle, and the natural environment. The analysis engages actor‐network theory by emphasizing nonhuman activeness and draws from symbolic interaction and cultural sociology to show how people interpret the actions of nonhumans. The findings show that ranchers frame their relationships with cattle and the environment as symbiotic and work to understand the interests of the nonhuman as complementary to production. I introduce the term symbiotic ideology to show the way this approach mystifies power dynamics embedded in the ethic of dominion.     

The Naked Self: Being a Body in Televideo Cybersex

Unlike text‐based cybersex, televideo is an embodied experience. Participants present their bodies as an object to be looked at. Through in‐depth interviews this study examines the relationships among selfhood and the body and the context in which both are located. The body, much like the self, exists as both a viewed object and an experienced subject. Televideo cybersex participants manipulate this relationship by presenting themselves as only a body, the experience of which acts back in an erotic “looking glass” affecting how the self conceives of the body. While in some cases the medium serves to create a “disembodied” context for interaction, as this study illustrates, it may also serve to fully embody. The obvious relationships among self, body, and social situation made evident in any form of sexual experience are largely unexplored in sociology, yet fully within the realm of interest and theoretical models of symbolic interaction.     

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.     

Youth research on video self‐productions reflections on a social‐aesthetic approach

This article advances my thoughts on a social‐aesthetic approach within the field of youth and social research. These reflections are not primarily grounded in traditional approaches of visual sociology and anthropology but emerged from the context of media‐educational youth research in Germany. The main assumption of this article is that qualitative youth and social research in particular, which has audio‐visual self‐productions as the object, should—in view of the increasing influence media has on our perception and the way how the reality is experienced—be open to concepts of subject‐related self‐presentations. First I make an attempt to formulate a social‐aesthetic theory which focuses on the media‐ethnographical exploration of symbolic milieus. Next, I introduce projects run by media‐educational youth researchers in Germany, emphasizing the question of conceptions and methods when working with adolescent video self‐productions. The final section reflects upon the quality, the validity and the hermeneutics of self‐produced videos.     

The Abject Embodiment of Cancer Patients: Dignity,Selfhood, and the Grotesque Body

The body is the empirical quintessence of the self. Because selfhood is symbolic, embodiment represents the personification and materialization of otherwise invisible qualities of personhood. The body and experiences of embodiment are central to our sense of being, who we think we are, and what others attribute to us. What happens, then, when one's body is humiliating? How does the self handle the implications of a gruesome body? How do people manage selfhood in light of grotesque physical appearances? This study explores these questions in the experiences of dying cancer patients and seeks to better understand relationships among body, self, and situated social interaction.     

Chomsky Versus Mead

G. H. Mead's model of language and mind, while perhaps understandable at the time it was written, now seems inadequate. First, the research evidence strongly suggests that mental operations exist prior to language onset, conversation of gestures, or social interaction. Second, language is not just significant symbols; it requires syntax. Third, syntax seems to be part of our bioinheritance, that is, part of our presocial mind/brain—what Noam Chomsky has called our language faculty. Fourth, this means syntax probably is not learned nor a social construction that is internalized as a cultural template. Fifth, this suggests a basic reversal of the prevailing model of symbolic interaction, mind, language, and perhaps the self as well, although there has not been the time or space to engage that topic here. Therefore, symbolic interaction may turn out to be a more Chomskyan than Meadian process. Given the bioinheritance of our mind/brain we are able to engage in symbolic interaction; it does not appear that symbolic interaction creates our mind or the basic computational algorithms of language .     

The Social Psychology of Robert E. Park: Human Nature,Self, Personality and Social Structure

Robert E. Park is widely recognized today for his contributions to urban sociology, race relations and collective behavior but his social psychology has been largely neglected. Park's inclusive and loose framework covered his interest in: (1) human nature and the bio-physiological instincts which for him were raw materials of personality; (2) formulation of self concept as an organization of roles; and (3) micro-macro linkages between individual and social structure. Each one of Park's three themes is still important for symbolic interaction theory and offers insights into contemporary investigations of emotions, role acquisition and identity.     

Symbolic interaction theory and the cognitively disabled: A neglected dimension

Symbolic interactionists have by and large not explored how individuals with mental illnesses—specifically, delusional misidentification syndromes—are able to exercise the cognitive factors necessary for successful interaction. Such factors include: recognition of self and others, situated interpretation, inferring others’ cognitive and emotional states, anticipating what others might say or do, empathizing, maintaining a cogent belief system, etc. What needs to be addressed is how the mentally ill manage—and fail to manage—these cognitively-informed activities as they slip more and more into cognitive and existential chaos, and the associated loss of meaningful dialogue with self and others. Clinical accounts of the cognitively dysfunctional could widen and deepen our understanding of cognition, belief states, self, and self-other relations, central concepts for symbolic interactionists. Accordingly, this paper is as much a critique of symbolic interactionism as a contribution to a humanistic social psychology.     

Walking an Emotional Tightrope: Managing Emotions in a Women's Prison

Until recently, the emotional experiences of women in prison have been overlooked by symbolic interactionists and social scientists. Similarly, research relevant to the sociology of emotions has not been explored in the social context of a correctional institution for women. The purpose of this study is to investigate emotional experiences from the unique perspective of incarcerated women. This research examines how women in prison perceive and manage their emotional lives while confined and asks whether their chosen strategies have an impact on their interactions and thus affect the institutional environment. Data were collected through in‐depth interviews with thirty‐five women incarcerated in a correctional institution located in the midwestern United States. Using a semistructured interview schedule, respondents were asked about a range of topics, one of which involved their emotional lives while incarcerated. Findings indicate these women define their emotional experiences as being simultaneously provocative and constrained. Respondents suggest that their emotional resources are individually, contextually, and culturally grounded. They discuss employing various strategies to manage their emotional lives while incarcerated, including diversions, spiritual pursuits, blocking exercises, self‐reflection, and humor. The majority of the techniques employed to control emotions are intrapersonal. Respondents describe personal efforts designed to manage their emotional experiences rather than share their feelings with others.     

The Emergence of Environmental Sociology: Contributions of Riley E. Dunlap and William R. Catton, Jr.

Human beings have a dualistic relationship with the environment, being subject to physical and biological limits and yet being unique in the capacity for culture and symbolic communication. Sociology reflects this context and adds another dualism, drawing heavily from the concepts and perspectives of biological ecology, but reacting almost violently against "reductionism" of any sort, specifically including social Darwinism and environmental determinism. During much of the twentieth century, the predominant trend within sociology was for scholars to downplay or even ignore the importance of the environment, particularly in the United States. This trend was ultimately counterbalanced by sociological responses to the environmental movement of the late 1960s and early 1970s and by the efforts of selected sociologists-particulady Riley Dunlap and William Catton-who helped bring together the field of "environmental sociology." Given the finite nature of many natural resources and the ways in which human activities depend upon and affect the environment, the field of environmental sociology is likely to be an increasingly important one in the years to come.     

Saul D. Alinsky: An Applied Urban Symbolic Interactionist

Urban sociology and symbolic interaction theory share Robert E. Park as a leading figure, yet there has not been a tradition of applying symbolic interaction theory to issues of urban research. A convergence is suggested as urbanists are becoming aware of the importance of sentiments and symbols in organizing and motivating urban behavior, and symbolic interactionists increasingly are becoming interested in social structure. Saul D. Alinsky demonstrated an applied symbolic interactionist perspective in his efforts to develop organizations capable of strengthening community cohesiveness and increasing citizen participation and involvement in local affairs.     

Sketching as Autoethnographic Practice

This article is an “autoethnographic sketch” that “draws out” substantive observations about the “sketchy” character of concepts such as identity, theory, self, and society. Using vignettes from my experiences as an art student, post‐structuralist theory, and symbolic interaction, I render a brief sketch of how autoethnography and other representations of self can be conveyed in a layered process. The materials in each vignette may not seem to be consistent with or related to the other layers, but as each layer is superimposed on the others, an image or impression emerges from the whole. By presenting these materials in this way, the format or metaphor of sketching offers autoethnographers the possibility of doing analysis and evocation, while leaving open other interpretive possibilities. Artificial closure is not imposed on the final product. I also briefly sketch how self and society exist sous rature and in différance to each other, thus making autoethnographic sketching a useful tool for symbolic interactionists and other observers of society.     

The Cultural Context of Cognition: What the Implicit Association Test Tells Us About How Culture Works1

This article employs evidence from a literature within social psychology on the malleability of scores on the Implicit Association Test (IAT), a measure that is widely used to assess implicit attitudes, and other implicit cognition measures, to provide a theoretical framework for incorporating implicit processes into sociological accounts of culture. Studies from this literature demonstrate the fundamentally contextual and interactional nature of implicit cognition; that is, how the cultural environment shapes the activation of cognitive associations. Understanding how culture works to influence behavior requires attention to the interaction between the cultural environment—including symbols and media, place, situations, and networks—and cognitive representations. Using this theoretical framework, I discuss how evidence from the sociology of culture regarding the nature of this cultural environment can inform our understanding of culture in action.     

Cognition in Situations

The symbolic interactionist tradition can contribute to advancing sociological studies of cognition by setting dual process models on more solid ground. I draw on Blumer's epistemological statements and the interactionist tradition more broadly to consider how dual process models of cognition could be applied to naturally occurring situations. I suggest that attending to the ways the past and the future are handled and modified within social interaction provides a usable inroad for the sociology of cognition to engage with situational analysis. I identify “resonance” and “iterative reprocessing” as concepts that are suitable to this end.     

Who Do I Look Like? Gaining a Sense of Self‐Authenticity Through the Physical Reflections of Others

The question Who do I look like? rarely arises for individuals raised in a biological family context. In contrast, searching adoptees report an incomplete sense of physical self from not seeing their bodily traits reflected in biological relatives. Meeting birth relatives and matching physical characteristics creates a stronger sense of self‐authenticity. An analysis of these social processes provides a unique opportunity to contribute to the symbolic interactionist understanding of the relationships existing among the physical body, self, and the reflected appraisals of others. An integration of phenomenological theoretical concepts with symbolic interactionist concepts furthers that understanding.     

“Oh,No, I'm Not Infertile”: Culture,Support Groups,and the Infertile Identity

Abstract

Using in-depth interviews with forty subfecund women, I explore how subfecundity affects a woman's sense of self. I examine the role that culture plays in the content of our identities, particularly in disrupted lives. I examine the role that culture, in particular the culture within a support group, plays in the content of infertile identities. I examine how some women come to see themselves as infertile while others do not, and how the women come to think about infertility in relation to the self. I employ theories of cultural sociology and identity to provide a framework for explaining the ways in which subfecund women draw on the cultures of support groups in reconstructing their selves in the face of subfecundity.