Symbolic Interactionism on Media and Technology
Learning Outcomes
- Discuss how symbolic interactionists view culture and technology
Symbolic interactionism is a sociological perspective that is most concerned with the face-to-face interactions between members of society. Interactionists see culture as being created and maintained by the ways people interact and in how individuals interpret each other’s actions. Proponents of this theory conceptualize human interactions as a continuous process of deriving meaning from both objects in the environment and the actions of others. This is where the term symbolic comes into play. Every object and action has a symbolic meaning, and language serves as a means for people to represent and communicate their interpretations of these meanings to others. Those who believe in symbolic interactionism perceive culture as highly dynamic and fluid, as it is dependent on how meaning is interpreted and how individuals interact when conveying and negotiating these meanings.
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Symbolic Interactionism and Technology
Technology itself may act as a symbol for many. The kind of computer you own, the kind of car you drive, your ability to afford the latest Apple product—these serve as a social indicator of wealth and status. Neo-Luddites are people who are critical of technology and who see it as symbolizing the coldness and alienation of modern life. (“Neo” means “new,” and you’ll recall from the previous section that there was an earlier Luddite movement from which this name is taken.) But for technophiles, technology symbolizes the potential for a brighter future. For those adopting an ideological middle ground, technology might symbolize status (in the form of a massive flat-screen television) or failure (ownership of a basic old mobile phone with no bells or whistles).
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Click through this presentation to learn more about Luddites, sociologists, and views on technology.
Social Construction of Reality
Meanwhile, media create and spread symbols that become the basis for our shared understanding of society. Theorists working in the interactionist perspective focus on this social construction of reality, an ongoing process in which people subjectively create and understand reality. Media constructs our reality in a number of ways. For some, the people they watch on a screen can become a primary group, meaning the small informal groups of people who are closest to them. For many others, media depictions become a reference group: a group that influences an individual and to which an individual compares himself or herself, and by which we judge our successes and failures. We might do very well without the latest smartphone, until we see characters using it on our favorite television show or our classmates whipping it out between lectures.
While media may indeed provide the means by which the messages of rich white males are spread, Gamson, Croteau, Hoynes, and Sasson (1992) point out that some forms of media discourse allow competing constructions of reality to appear. (A discourse is an ongoing conversation, or a body of knowledge accumulated thusly.) For example, advertisers find new and creative ways to sell us products we don’t need and probably wouldn’t want without their prompting, but some networking sites such as Freecycle offer a commercial-free way of requesting and trading items that would otherwise be discarded. The web is also full of blogs chronicling lives lived “off the grid,” or without participation in the commercial economy.
Social Networking and Social Construction
While Tumblr and Facebook encourage us to check in and provide details of our day through online social networks, corporations can just as easily promote their products on these sites. Even supposedly crowd-sourced sites like Yelp (which aggregates local reviews) are not immune to corporate marketing intrusions. That is, we think we are reading objective observations when in reality we may be buying into one more form of advertising.
Facebook, which started as a free social network for college students, is increasingly a monetized business, selling you goods and services in subtle ways. But chances are you don’t think of Facebook as one big online advertisement. What started out as a symbol of coolness and insider status, unavailable to parents and corporate shills, now promotes consumerism in the form of games and fandom. For example, think of all the money spent to upgrade popular Facebook games like Candy Crush. And notice that whenever you become a “fan,” you likely receive product updates and special deals that promote online and real-world consumerism. It is unlikely that millions of people want to be “friends” with Pampers. But if it means a weekly coupon, they will, in essence, rent out space on their Facebook pages for Pampers to appear. Thus, we develop both new ways to spend money and brand loyalties that will last even after Facebook is considered outdated and obsolete.
Think It Over
- In what ways has the Internet affected how you view reality? Explain using a symbolic interactionist perspective.
- Would you characterize yourself as a technophile or a Neo-Luddite? Explain, and use examples.
- Consider a current social trend that you have witnessed, perhaps situated around family, education, transportation, or finances. For example, many veterans of the Armed Forces, after completing tours of duty in the Middle East, are returning to college rather than entering jobs as veterans from previous generations did. Choose a sociological approach—functionalism, conflict theory, or symbolic interactionism—to describe, explain, and analyze the social issue. Afterward, determine why you chose the approach you did. Does it suit your own way of thinking? Or did it offer the best method to illuminate the social issue?
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Glossary
- neo-Luddites:
- those who see technology as a symbol of the coldness of modern life
- technophiles:
- those who see technology as symbolizing the potential for a brighter future
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