Social Construction Of Self Research Articles

Music and the Social Construction of Self

Sociologists have demonstrated that people use music to construct meaning in numerous specific contexts, groups, and subcultures. This article expands such work by examining how people draw on music to construct identities in daily life beyond any specific setting. Drawing on four years of participant observation and twenty‐five in‐depth interviews, findings demonstrate three mechanisms of identity‐work as people use music in public to (1) define who they are, (2) explain how they feel because of who they are, and (3) narrate where they have been in their lives that made them who they are. These findings demonstrate how people use music in daily life to construct identities, and the theoretical potential of such exploration for sociological and music studies of public life.

Growing Up on Facebook [Book Review

Growing Up on Facebook, authored by Brady Robards and Sian Lincoln, exposes the reader to the role of Computer-Mediated Communication in creating, recreating, and altering the online identities of users. Highlighting the role of self in intimate relationships, professional relationships, and family relationships, Robards and Lincoln discuss such identity markers as friend requests, postings of photos, political discourse, and the creation of profiles, providing the fields of communication, sociology, and social psychology with an overview of the antecedents, processes, and effects of the social construction of self on Facebook.

Unpacking Personhood and Funerary Customs in the Hohokam Area of Southern Arizona

Changing perspectives on concepts of personhood are explored by deconstructing mortuary customs from 10 Tucson Basin (Arizona) Hohokam archaeological sites dating from the Preclassic (A.D. 700–1150) and Classic (A.D. 1150–145011500) periods. Results indicate that certain aspects of personhood did not change across time and space at these sites. However, by analyzing changes through time in cremation rituals, it was possible to infer that some aspects of personhood did change. In the Preclassic period, after bodies were burned, the remains were distributed as inalienable possessions within social networks. This behavior suggests a relational social construction of self where burning transformed the deceased and the remains were considered part-person and part-object. Later in the Classic period, a higher frequency of cremated remains were not divided but instead transferred as a unit to secondary deposits. Perceptions of personhood during this period appear to have defined self as a complete, bounded unit, even after transformation by fire. This change possibly occurred as a result of a general decrease in remembrance networks. These changes in cremation parallel broader sociopolitical changes where increases in social differentiation and complexity are proposed for the Classic period Hohokam.

Historical Trends and Their Impact on the Social Construction of Self Among Hispanics and Its Impact on Self-Efficacious Behaviors in Training and Careers

Historic trends affect the social construction of the Hispanic self that have negatively affected achievement. This is reflected in the models of training and career counseling. Achievement depends on many factors among college students. Hispanic college students have certain obstacles that need to be addressed related to self-concept to meet these challenges and improve their rates of success in higher education. Analyzing history and psychological theory increase a researcher’s knowledge of what drives self-efficacious behaviors. In the end, refined knowledge of what motivates Hispanic students in academic tasks improves a person’s ability to counsel Hispanic individuals toward routes to success in career choices higher education.

Under Heaven's Brow: Pre-Christian Religious Tradition in Chuuk (review)

Reviewed by: Under Heaven's Brow: Pre-Christian Religious Tradition in Chuuk Ted Lowe Under Heaven's Brow: Pre-Christian Religious Tradition in Chuuk, by Ward H Goodenough. Philadelphia: American Philosophical Society, 2002. ISBN 0-87169-246-5; xviii + 421 pages, tables, figures, maps, photographs, appendixes, notes, bibliography, and index. US$30.00. Ward H Goodenough makes two contributions in this book, one ethnographic and one theoretical. First, he brings together in one place much of the ethnographic materials on pre-Christian, [End Page 491] precolonial religious belief for Chuuk Lagoon (dating to the late nineteenth and the early twentieth centuries) that have been collected by several ethnographers. Large amounts of his own previously unpublished ethnographic data is included. He hopes that bringing all of these together into one published source will benefit the people of Chuuk (who have no other written record of many pre-Christian/precolonial beliefs and practices) and also the community of Micronesian scholars and historians who might otherwise have to search a wide variety of different sources, some not previously available in English, for the same material. Much of these original data are presented in several useful appendixes. His theoretical contribution presents a "functional" approach to the comparative study of religious belief and practice, after Malinowski, using the materials from Chuuk as an illustration. A functional view of religious beliefs and practices sees them as addressing the emotionally laden needs and concerns surrounding the maintenance, repair, and transformation of people's inner senses of self and their social selves (ie, how they and others see their various social identities, including roles and reputation) across social contexts and across the life course. These senses of self are the personal and social products of everyday participation in local social life. Goodenough recognizes that religion and ritual can also be about imposing a self-definition on others through the exercise of power and domination, but this is not the emphasis in his analysis. In order to illustrate this theoretical lens in the study of religion, Goodenough must first present a fairly comprehensive summary of local social organization, everyday family production, and typical developmental experiences across the life course. He must then document how fundamental needs and concerns associated with the personal and social construction of self come out of the everyday experiences within these aspects of local social life. Finally, he must show how the religious beliefs and practices he describes address those needs and concerns. Toward these ends, the book opens with summary chapters that describe the social organization of property and community in Chuuk at the turn of the twentieth century and the stereotypical expectations among kin. Chapters concerning the widespread psychological needs and concerns associated with personhood and self follow. Goodenough's efforts in these latter chapters are greatly helped by the ethnographic and psychological materials collected by a number of psychological anthropologists who worked in Chuuk Lagoon in the decades following World War II. Based on his review of the ethnographic and psychological materials collected in Chuuk, Goodenough identifies a number of core concerns surrounding a person's sense of self-that-is-right-with-the-world (ie, well-being). These include the following: avoiding hunger, avoiding giving offense to spirits and demons who can cause illness, having dependency needs met by family and community elders, managing anger and hostility, controlling personal desire, and being respectful and generous to others [End Page 492] while also being brave and effective in accomplishing tasks and achieving personal goals. The succeeding chapters describe a wide variety of beliefs and practices. First, three chapters orient the reader to the locally recognized gods and spirits, their origins and the origins of the people, and the local beliefs in the souls of the living and the spirits of the dead. Eleven very rich chapters follow, discussing rituals involving spirit mediums, divination, collecting and distributing fish and other foods, health and illness, crafts and construction, courtship, communicating with food, sorcery, war, itang (political priests), and the telling of morality tales. The book concludes with the observation that ritual behavior in Chuuk is not about addressing a need or concern over salvation in life after death—even though there was and isa...

Reply to a review of Holy Boldness: Women Preachers' Autobiographies and the Sanctified Self (review)

Reviewed by: Holy Boldness: Women Preachers' Autobiographies and the Sanctified Self Susie C. Stanley (bio) The Fall 2003 issue of Biography (26.4: 755-57) contained a review by Lynn Domina of Holy Boldness: Women Preachers' Autobiographies and the Sanctified Self, by Susie C. Stanley (Knoxville: U of Tennessee P, 2002, 268 pp., ISBN 1-57233-310-3, $18.00). The following exchange explores issues raised in the review. I appreciate the opportunity to interact with the reviewer regarding my book. This fulfills the goal stated in the preface in terms of my desire to be in conversation with theorists (xii). The thesis of the book is that the sanctified self which is socially constructed in a religious context replaces the socially constructed self imposed by society. However, the reviewer claims that I "implie[d] that the sanctified self is somehow more real than the socially [End Page 676] constructed self" and that this "is simply incorrect." This critique is unfounded. The fact that the sanctified self is socially constructed is never in question. I clearly state throughout the book that the sanctified self is a socially constructed self. For example, "the Wesleyan/Holiness religious tradition has offered an alternative construction of gender" (first sentence of fly leaf); "sanctification resulted in a new construction of the self" (85); and "Wesleyan/Holiness theology explicitly fostered the alternative construction of a confident self" (94). The reviewer relied on an undocumented assertion rather than the many statements I make in the book which speak of the sanctified self as a socially constructed self. On the pages the reviewer does reference (95, 122), I am actually contrasting society's socially constructed self and the socially constructed sanctified self rather than claiming one is "more real" than the other. Page 88 discusses the autobiographers' viewpoint which I dispute. In chapter four I wrestle with the notion of the self in autobiographical theory by examining the theology supporting the sanctified self, and how a religious community could foster a social construction of self that challenged the self constructed by the broader culture. The socially constructed sanctified self successfully replaced the earlier self constructed by society at large. The women themselves spoke of it as defying woman's sphere. Also, contrary to the reviewer's contention, I did not "neglect" a discussion of Jesus in the book. She quoted from page 73: "Women did not always distinguish between the members of the Trinity. Palmer wrote of both God and the Holy Spirit as agents of sanctification." This statement reflects the function of two persons of the trinity in the experience of sanctification. When I discuss the experience of conversion, Jesus is the focus. Also, I specifically address Jesus' endorsement of an alternative construction of gender when he affirmed women speaking in public. On page 134, I summarize the autobiographers' justification for the socially constructed sanctified self. They refer to Jesus seven times. I have been engaged in feminist analysis for thirty years as an activist, researcher, and writer. While I welcome dialogue and constructive reflection on my book, to state that my interpretations are "generally feminist" is likewise troubling. It would be helpful to know specifically which interpretations were not feminist. Since the review was based on "implication" and a misreading of statements in the book as well as unstated generalizations, it did not accurately reflect the book's thesis. I appreciate the chance to set the record straight, and welcome ongoing dialogue. Susie C. Stanley Susie C. Stanley is Professor of Historical Theology at Messiah College, where she specializes in nineteenth and twentieth century American theology, women in ministry, social holiness, and the Wesleyan/Holiness tradition. In addition to Holy Boldness, she is the author of Feminist Pillar of Fire: The Life of Alma White (Pilgrim, 1993). Copyright © 2004 Biographical Research Center

Chronicling an Academic Depression

This autoethnographic story chronicles the author's recent struggle with major depression. Grounded in narrative theory, utilizing the methodology of emotional introspection, and written as a layered account, this personal narrative explores mental illness within the context of the academy. The story considers a variety of issues including identity and the social construction of self, medical discourse and the canonical story of depression, academic research and the tenure process, and the interrelationships between personal and professional experience.

Self

Self

Women and men as friends: relationships across the life span in the 21st century

Contents: S. Duck, Series Editor's Foreword. Preface. Cross-Sex Friendships and the Social Construction of Self Across the Life Span. Cross-Sex Friendships in Early Childhood (18 Months to 6 Years of Age). Cross-Sex Friendships in Middle and Late Childhood (7 to 11 Years of Age). Cross-Sex Friendships in Adolescence (12 to 17 Years of Age). Cross-Sex Friendships in Adulthood (18 to 64 Years of Age). Cross-Sex Friendships in Old Age (65 Years of Age and Up). Cross-Sex Friendships and Self-Concepts From the Cradle to the Grave.

Factors Influencing Nurses' Responses to Abused Women

This article is based on the findings from a study in which nurses from two different countries and a variety of clinical settings explained their approach to the nursing care of abused women and described their understanding of issues of abuse. These conclusions constitute one aspect of a larger study titled “Nurses' Social Construction of Self: Implications for Work With Abused Women” (Henderson, 1999). Following a description of the nurses' practice, the author discusses some of the important contextual factors that influence nurses' ability to act effectively in the care of abused women. Although the participants in this study were nurses, and therefore much of the information presented derives from their accounts, many of the issues raised might equally have implications for other community practitioners or healthcare professionals encountering abused women in the course of their practice. These implications are discussed.

Exploring the Social: Readings in Contemporary Sociology

Professing sociology culture and society the social construction of self and everyday life deviance and crime race class gender and sexual identity social organizations social institutions social movements social change.

Emotional labor and nursing: an under-appreciated aspect of caring work.

This paper describes one component of the findings of a larger research study entitled 'Nurses' social construction of self: Implications for work with abused women'. One of the most consistent themes arising from that study involved nurses' views regarding the relevance of emotional engagement/detachment in pursuit of excellence in their practice. In this article this theme is examined in the light of work on emotional labor and the emotional work of nursing. Nurses' high degree of satisfaction in the emotional rewards of their work with clients is described and contrasted with their dissatisfaction in relation to nursing education and their views of the lack of valuing of nurses' work by others within the healthcare system. The importance of supporting them in relation to the emotional aspects of their work is explored.

Conversations about Art: A Disruptive Model of Interpretation

This article explores the concept that an understanding of positioning within discursive practices1 can lead to an understanding of the social construction of self and difference. With this understanding comes the potential for change or agency in negotiating interpretations of visual culture. The study described in this article provides insight into students' understanding of interpretation of visual culture and the role that understanding plays in the construction of self. The data from this study informed the development of a reflective and reflexive model for critical activity—a disruptive model of interpretation. This article describes the disruptive model and discusses its implications for contemporary art education.

Counselling and the social construction of self

The specific and Comparatively narrow nature of selfhood which counselling suggests is examined. It is argued that the discourse of counselling is directly and powerfully related to the social construction of self. The social consequences of two central notions of this constructed self—authenticity and autonomy—are debated. It is proposed that, far from being necessarily socially desirable, the propagation of these notions within selfhood may have some derogative consequences to social relations, within communities and within society. It is suggested that counsellors need to develop much more awareness of the sociological perspective of their profession before enthusiastically propagating the authentic, autonomous self.

Counselling and the social construction of self

Counselling and the social construction of self

Karl Marx’s Theory of Ideas

JOHN TORRANCE: Karl of Ideas, New York: Cambridge University Press, 1995, New York, 519 pp., $59.95. This erudite book is part of a series on Studies in and Social Theory devoted to developing Marxist thought and retaining what is and important in Marxism. Certainly Torrance attempts to do just that in a talmudic discussion of certain vital Marxist concepts. His focus is on removing accretions of various so-called Marxists who came after Marx, beginning with Engels, in order to get at what Marx actually had to say. And it is certainly true that many of ideas become misunderstood and distorted by his successors, sometimes unknowingly and sometimes purposely, with result that Marxism has become a hodgepodge. The fall of Soviet Union has been hailed as a proof that Marxism does not work by our politicians and servile popular media, but actually Soviet system was based on principles far removed from ideas. Is there anything left of concepts that has not been discredited and, more relevantly for readers of this journal, is there anything in Marx of value to a psychotherapist? The answer to former question remains disputed by sociologists and will not be resolved by study of this difficult book, but answer to latter question emerges nicely if one is patient with Torrance's methodical, plodding, and very carefully worked-out exegesis. Even in preface he tells us Marx's theories about ideas were mostly theories explaining how people's social relations and positions give them mistaken ideas about their social (p. xi). This topic will be sure to interest psychotherapists. Torrance's rather utopian hope that historical materialism still is the least deficient theory of history we have and indicates we are moving towards a post-industrial world and an end of capitalism will perhaps not be of interest. For psychotherapists focus is on such concepts as ideology, defined by Torrance (attributed to Marx and Engels) as denoting unscientific thought making truth claims vitiated by delusions or bias. False consciousness, according to Torrance's reading of Marx, refers to miscognition of reality due to social causes. . limitations or distortions of cognitive perspective due to social position, especially (but not exclusively) class position (p. 5). Ideologies arise from illusions due to such socially derived miscognition. Carrying this even further, from this point of view must be viewed as a socio-historical product, an emphasis congruent with views of Nietzsche, Mead, and others who emphasized social construction of self. So much for choice theorists who postulate presence of a rational conscious choosing essential subjects. Much work needs to be done by psychologists to explicate relationship between Kohut's sense of self and formation of through social interaction (see Chessick, R., Psychology of Self and Treatment of Narcissism, Northvale, N.J.: Aronson, 1993 for more on this). Marx gets credit for recognizing interplay of theory and consciousness. Theories arise from what seem to be apparent phenomena or appearances. But such theories influence consciousness, causing people to alter domain of appearances (p. 54). What better explanation could there be for plethora of theories in our field, each buttressed by clinical observations and yet each contradicting other. …

The camera never lies: Social construction of self and group in video, film, and photography

The camera never lies: Social construction of self and group in video, film, and photography

Veiled Self, Transparent Meanings: Tuareg Headdress as Social Expression

Many societies display a concern with the human head as central to personal and social identity. Treated as a dominant part of the body symbolically in art and literature, it often denotes the leader or chief, and has other connotations. A special sanctity is associated with the head, believed to be the seat or center of spiritual forces. Many authors point out that this central focus is influenced by concepts of the body and self as well as modes of perception (Biebuyck and Van den Abeele 1984:21-23; Seeger 1981; Borker 1978; Ben-Amos 1976). For this reason, the human head and its elaboration lend themselves well to recent anthropological interest in negotiation of meaning and personhood. The natural body is shaped into a cultural entity to convey different messages about the person. The elaborate care and adornment of the head suggests its extraordinary, metonymic significance. More than iconic, this significance has a vitality derived from everyday experience, so studies of head adornment need to be integrated closely with social organization and process. Here I seek to illuminate the significance of Tuareg headwear and the processes by which its meanings are constructed. This task requires examining headdress in context as social practice, rather than in isolation as static icon. Tuareg practices provide insights into these processes in the dynamics of men's faceveiling and women's headcovering. This article examines the role of headdress in the social construction of self among a seminomadic herding, gardening, and caravanning, socially stratified, Moslem people: the Kel Ewey Tuareg of northeastern Niger.1 Relations between the sexes are examined through the meaning of the women's headscarf (afar) and its male counterpart, the faceveil (tagelmust). In addition, I briefly consider female inversion of these practices: faceveiling during possession trance exorcism rituals. Why Tuareg women wear headscarves and men faceveils, how these headdresses contribute to everyday construction of person, and what constitutes their meaning as social experience are of central concern here. For both men and women, covering the head connotes transition in jural status and separating individual goals from group responsibilities. This takes the form of hiding personal sentiments, the literal and intended effect of headdress. Although noble masculine pride emphasizes self control, women are also pressured, through gossip and ridicule, to conceal emotions at life transitions. Thus both male and female headdress serve the importance of reserve. I argue that Tuareg headdress is a metonym for a larger whole; access to property. In this, men and women have distinct but interrelated positions and concerns in the inheritance system as domestic groups change. At transitional points in life, individuals take on roles guarding the transfer of property. These situations necessitate the practice of reserve and respect. Headdress embodies this,

Narrative practices and the social construction of self in childhood

Narrative, self, and face‐to‐face interaction all intersect in everyday storytelling practices in which children and caregivers make claims to personal experiences. This article examines such practices as a site for the social construction of self in early childhood. Drawing upon excerpts of narrative talk from a variety of cultural traditions in the United States, we describe the self‐relevant meanings and processes entailed in three particular narrative practices. [narrative, self, childhood socialization, language socialization, ethnopsychology]

Identities in the Lesbian World, The Social Construction of Self

Identities in the Lesbian World, The Social Construction of Self