{"id":1869,"date":"2016-06-15T19:59:23","date_gmt":"2016-06-15T19:59:23","guid":{"rendered":"https:\/\/courses.lumenlearning.com\/introductiontosociology-waymaker\/?post_type=chapter&p=1869"},"modified":"2016-07-20T15:26:28","modified_gmt":"2016-07-20T15:26:28","slug":"reading-symbolic-interactionism-on-media-and-technology","status":"publish","type":"chapter","link":"https:\/\/courses.lumenlearning.com\/suny-herkimer-intro-to-sociology-1\/chapter\/reading-symbolic-interactionism-on-media-and-technology\/","title":{"raw":"Reading: Symbolic Interactionism on Media and Technology","rendered":"Reading: Symbolic Interactionism on Media and Technology"},"content":{"raw":"

Symbolic Interactionism<\/h2>\r\n
\r\n

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\u2014these serve as a social indicator of wealth and status. Neo-Luddites<\/span><\/strong> are people who see technology as symbolizing the coldness and alienation of modern life. But for technophiles<\/span><\/strong>, 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).<\/p>\r\n\r\n

\r\n

Social Construction of Reality<\/h3>\r\n

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 becomes 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 classes.<\/p>\r\n

While media may indeed be the medium to spread the message of rich white males, Gamson, Croteau, Hoynes, and Sasson (1992) point out that some forms of media discourse allow competing constructions of reality to appear. For example, advertisers find new and creative ways to sell us products we don\u2019t need and probably wouldn\u2019t 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 \u201coff the grid,\u201d or without participation in the commercial economy.<\/p>\r\n\r\n<\/section>

\r\n

Social Networking and Social Construction<\/h3>\r\nWhile 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 shenanigans. That is, we think we are reading objective observations when in reality we may be buying into one more form of advertising.\r\n

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\u2019t 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 \u201cfan,\u201d 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 \u201cfriends\u201d 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.<\/p>\r\n\r\n<\/section><\/section>

\r\n
\r\n

Think It Over<\/h3>\r\n
\r\n
\r\n
    \r\n \t
  1. In what ways has the Internet affected how you view reality? Explain using a symbolic interactionist perspective.<\/li>\r\n \t
  2. The issue of airplane-pilot exhaustion is an issue of growing media concern. Select a theoretical perspective, and describe how it would explain this.<\/li>\r\n \t
  3. Would you characterize yourself as a technophile or a Luddite? Explain, and use examples.<\/li>\r\n<\/ol>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n
    \r\n

    Practice<\/h3>\r\n
    \r\n
    \r\n

    1. The use of Facebook to create an online persona by only posting images that match your ideal self exemplifies the_____________ that can occur in forms of new media.<\/p>\r\n\r\n

      \r\n \t
    1. social construction of reality<\/li>\r\n \t
    2. cyberfeminism<\/li>\r\n \t
    3. market segmentation<\/li>\r\n \t
    4. referencing<\/li>\r\n<\/ol>\r\n<\/div>\r\n
      \r\n
      [reveal-answer q=\"395653\"]Show Answer[\/reveal-answer]\r\n[hidden-answer a=\"395653\"]a[\/hidden-answer]<\/div>\r\n
      \r\n
      <\/div>\r\n<\/section><\/div>\r\n<\/section><\/div>\r\n
      \r\n
      \r\n

      2. _________ tend to be more pro-technology, while _______ view technology as a symbol of the coldness of modern life.<\/p>\r\n\r\n

        \r\n \t
      1. Luddites; technophiles<\/li>\r\n \t
      2. technophiles; Luddites<\/li>\r\n \t
      3. cyberfeminists; technophiles<\/li>\r\n \t
      4. liberal feminists; conflict theorists<\/li>\r\n<\/ol>\r\n<\/div>\r\n
        \r\n
        [reveal-answer q=\"416270\"]Show Answer[\/reveal-answer]\r\n[hidden-answer a=\"416270\"]b[\/hidden-answer]<\/div>\r\n<\/div>\r\n<\/section><\/div>\r\n<\/div>\r\n<\/section>
        \r\n

        [reveal-answer q=\"327739\"]Show Glossary[\/reveal-answer]\r\n[hidden-answer a=\"327739\"]<\/p>\r\n\r\n

        \r\n \t
        neo-Luddites:<\/dt>\r\n \t
        those who see technology as a symbol of the coldness of modern life<\/dd>\r\n<\/dl>\r\n
        \r\n \t
        technophiles:<\/dt>\r\n \t
        those who see technology as symbolizing the potential for a brighter future<\/dd>\r\n<\/dl>\r\n

        [\/hidden-answer]<\/p>\r\n\r\n

        Self-Check: Theoretical Perspectives on Media and Technology<\/h2>\r\n

        You\u2019ll have more success on the Self-Check, if you\u2019ve completed the three Readings in this section.<\/span><\/p>\r\nhttps:\/\/assessments.lumenlearning.com\/assessments\/1070\r\n\r\n<\/section>","rendered":"

        Symbolic Interactionism<\/h2>\n
        \n

        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\u2014these serve as a social indicator of wealth and status. Neo-Luddites<\/span><\/strong> are people who see technology as symbolizing the coldness and alienation of modern life. But for technophiles<\/span><\/strong>, 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).<\/p>\n

        \n

        Social Construction of Reality<\/h3>\n

        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 becomes 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 classes.<\/p>\n

        While media may indeed be the medium to spread the message of rich white males, Gamson, Croteau, Hoynes, and Sasson (1992) point out that some forms of media discourse allow competing constructions of reality to appear. For example, advertisers find new and creative ways to sell us products we don\u2019t need and probably wouldn\u2019t 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 \u201coff the grid,\u201d or without participation in the commercial economy.<\/p>\n<\/section>\n

        \n

        Social Networking and Social Construction<\/h3>\n

        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 shenanigans. That is, we think we are reading objective observations when in reality we may be buying into one more form of advertising.<\/p>\n

        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\u2019t 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 \u201cfan,\u201d 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 \u201cfriends\u201d 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.<\/p>\n<\/section>\n<\/section>\n

        \n
        \n

        Think It Over<\/h3>\n
        \n
        \n
          \n
        1. In what ways has the Internet affected how you view reality? Explain using a symbolic interactionist perspective.<\/li>\n
        2. The issue of airplane-pilot exhaustion is an issue of growing media concern. Select a theoretical perspective, and describe how it would explain this.<\/li>\n
        3. Would you characterize yourself as a technophile or a Luddite? Explain, and use examples.<\/li>\n<\/ol>\n<\/div>\n<\/div>\n<\/div>\n
          \n

          Practice<\/h3>\n
          \n
          \n
          \n

          1. The use of Facebook to create an online persona by only posting images that match your ideal self exemplifies the_____________ that can occur in forms of new media.<\/p>\n

            \n
          1. social construction of reality<\/li>\n
          2. cyberfeminism<\/li>\n
          3. market segmentation<\/li>\n
          4. referencing<\/li>\n<\/ol>\n<\/div>\n
            \n
            \n
            Show Answer<\/span><\/p>\n
            a<\/div>\n<\/div>\n<\/div>\n
            \n
            <\/div>\n<\/section>\n<\/div>\n<\/section>\n<\/div>\n
            \n
            \n
            \n

            2. _________ tend to be more pro-technology, while _______ view technology as a symbol of the coldness of modern life.<\/p>\n

              \n
            1. Luddites; technophiles<\/li>\n
            2. technophiles; Luddites<\/li>\n
            3. cyberfeminists; technophiles<\/li>\n
            4. liberal feminists; conflict theorists<\/li>\n<\/ol>\n<\/div>\n
              \n
              \n
              Show Answer<\/span><\/p>\n
              b<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/section>\n<\/div>\n<\/div>\n<\/section>\n
              \n

              \n

              Show Glossary<\/span><\/p>\n
              \n
              \n
              neo-Luddites:<\/dt>\n
              those who see technology as a symbol of the coldness of modern life<\/dd>\n<\/dl>\n
              \n
              technophiles:<\/dt>\n
              those who see technology as symbolizing the potential for a brighter future<\/dd>\n<\/dl>\n

              <\/div>\n<\/div>\n

              Self-Check: Theoretical Perspectives on Media and Technology<\/h2>\n

              You\u2019ll have more success on the Self-Check, if you\u2019ve completed the three Readings in this section.<\/span><\/p>\n

              \t