Sociology is the systematic study of society and social interaction. In order to carry out their studies, sociologists identify cultural patterns and social forces and determine how they affect individuals and groups. They also develop ways to apply their findings to the real world.
In other words, human interaction is not determined in the same manner as natural
events. Nor do people directly react to each other as forces acting upon forces or as
stimuli provoking automatic responses. Rather people interact indirectly, by
interpreting the meaning of each other’s actions, gestures, or words. Interaction is
symbolic in the sense that it occurs through the mediation, exchange, and
interpretation of symbols. One person’s action refers beyond itself to a meaning that
calls out for the response of the other: it indicates what the receiver is supposed to
do; it indicates what the actor intends to do; and together they form a mutual
definition of the situation, which enables joint action to take place. Social life can be
seen as the stringing together or aligning of multiple joint actions.
Social scientists who apply symbolic-interactionist thinking look for patterns of
interaction between individuals. Their studies often involve observation of one-
onone interactions. For example, while a structural functionalist studying a political
protest might focus on the function protest plays in realigning the priorities of the
political system, a symbolic interactionist would be more interested in seeing the
ways in which individuals in the protesting group interact, or how the signs and
symbols protesters use enable a common definition of the situation—e.g., an
environmental or social justice “issue”—to get established.
The focus on the importance of symbols in building a society led sociologists like
Erving Goffman (1922–1982) to develop a framework called dramaturgical
analysis. Goffman used theatre as an analogy for social interaction and recognized
that people’s interactions showed patterns of cultural “scripts.” In social encounters,
individuals make a claim for a positive social status within the group— they present
a “face”—but it is never certain that their audience will accept their claim. There is
always the possibility that individuals will make a gaff that prevents them from
successfully maintaining face. They have to manage the impression they are making
in the same way and often using the same type of “props” as an actor. Moreover,
because it can be unclear what part a person may play in a given situation, he or she
has to improvise his or her role as the situation unfolds. This led to Goffman’s focus
on the ritual nature of social interaction—the way in which the “scripts” of social
encounters become routine, repetitive, and unconscious. Nevertheless, the emphasis
in Goffman’s analysis, as in symbolic interactionism as a whole, is that the social
encounter, and social reality itself, is open and unpredictable. Social reality is not
predetermined by structures, functions, roles, or history (Goffman 1958).
Symbolic interactionism has also been important in bringing to light the experiences
and worlds of individuals who are typically excluded from official accounts of the
world. Howard Becker’s Outsiders (1963) for example described the process of
labelling in which individuals come to be characterized or labelled as deviants by
authorities. The sequence of events in which a young person is picked up by police
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