We have analyzed a number of social problems this semester, using an approach that Heiner calls critical constructionism. Critical constructionism is a combination of the social constructionist definition of social problems and the critical perspective in sociology. Critical sociologists study inequalities in power which allow the members of what Mills calls the Power Elite to generally set the terms of debate on public issues; that is, to define the problems and how we are supposed to understand them. Critical sociology not only calls attention to that difference in power, it also shows how the power structure forms the backdrop, or social context, in which social problems take shape. Since the regular patterns of relations in society–the social context or social structure–are formed as a result of changes over time, critical sociologists also pay attention to the history of social structures and social problems.
One of the first articles we read this semester was "The Promise," an excerpt from C. Wright Mills' book, The Sociological Imagination. It is worth reviewing some of the main points of that reading now, as Mills provides a strong argument for why we need to understand the social and historical context in order to get a grip on our private troubles, and the public issues from which they spring.
Mills begins "The Promise" with the observation that people today "often feel that their private lives are a series of traps" (17; all page numbers refer to the Crossroads version, published 2003, compiled by Stuart Shafer). We may think that the feeling of being "trapped" was more common in 1950s America, when the book was written, but similar feelings of helplessness or powerlessness are widespread today. Mills goes on to argue that underlying these feelings "are seemingly impersonal changes in the very structure of continent-wide societies" (ibid). Historical events happen at such breakneck speed that "history now outpaces the ability of men [people] to orient themselves in accordance with cherished values" (19). In fact, Mills notes, we even have to question "which values" we are supposed to orient ourselves to.
Here, it is worth recalling the discussions we had in Group Project 2 regarding values and health care. When the values of cost efficiency and profit margins clash with values of universal rights to basic health care, which values prevail? In most of our discussions, we recognized that in such clashes of values regarding public issues, the amount of power a group or class of people has seems to affect the outcome. The recent election provides more examples of this search for values and meaning. While one part of the voting population seeks solace and solutions in what it holds as "moral values," other groups take moral stances against what they consider injustices in the economy, in war, in the environment.
According to Mills, "the sociological imagination enables its possessor to understand the larger historical scene in terms of its meaning for the inner life and the external career of a variety of individuals" (ibid). That is, an individual with a sociological imagination can understand his/her personal troubles only "by locating himself [herself] within his [her] period" (20). This way, we not only gain an understanding of others in similar situations, but also that the "personal troubles" that we experience in our immediate environment are connected with "the public issues of social structure" (22). We understand not only how the social structure and historical context affect and shape our personal lives, but also that we contribute, "however minutely, to the shaping of this society and to the course of its history" (20).
In this Group Project, we are going to focus on the social and historical context in which social problems take place, and the ways that individuals are affected in their inner lives and external careers. We're going to need concepts introduced by two of the classic critical sociologists: Karl Marx and Max Weber. Marx use the concept of alienation in his early analysis of capitalist societies. Marx concluded that the very structure of economic relations in capitalism–between the capitalist class and the working class–causes workers to lose control of their work, their product, and even their ability to think for themselves. Since thinking and making things (labor) are two of the most fundamental human activities, capitalism ultimately deprives workers of their very humanity.
Weber used the concept of rationalization to refer to a fundamental shift in the way people relate to the world in modern societies. In some ways this gives rise to beneficial things, like logical thinking (reason) and science. But Weber is also aware that as social organizations become larger, more rational, and more efficient, they also become bureaucratic. Bureaucracy becomes like an "iron cage", stifling creativity and hindering human expression.
Your readings for this assignment include an article by Arlie Hochschild about "feeling management" in the airline industry, and one by George Ritzer about "McDonaldization". We'll consider how the concept of alienation is applied in the notion of feeling management, and how McDonaldization is seeming to create iron cages all around us. We will then step back and consider how the social structure and times in which we live "underlie" these public issues and personal troubles. As you do your work, keep in mind the model of critical analysis we are developing through this course:
One of the first articles we read this semester was "The Promise," an excerpt from C. Wright Mills' book, The Sociological Imagination. It is worth reviewing some of the main points of that reading now, as Mills provides a strong argument for why we need to understand the social and historical context in order to get a grip on our private troubles, and the public issues from which they spring.
Mills begins "The Promise" with the observation that people today "often feel that their private lives are a series of traps" (17; all page numbers refer to the Crossroads version, published 2003, compiled by Stuart Shafer). We may think that the feeling of being "trapped" was more common in 1950s America, when the book was written, but similar feelings of helplessness or powerlessness are widespread today. Mills goes on to argue that underlying these feelings "are seemingly impersonal changes in the very structure of continent-wide societies" (ibid). Historical events happen at such breakneck speed that "history now outpaces the ability of men [people] to orient themselves in accordance with cherished values" (19). In fact, Mills notes, we even have to question "which values" we are supposed to orient ourselves to.
Here, it is worth recalling the discussions we had in Group Project 2 regarding values and health care. When the values of cost efficiency and profit margins clash with values of universal rights to basic health care, which values prevail? In most of our discussions, we recognized that in such clashes of values regarding public issues, the amount of power a group or class of people has seems to affect the outcome. The recent election provides more examples of this search for values and meaning. While one part of the voting population seeks solace and solutions in what it holds as "moral values," other groups take moral stances against what they consider injustices in the economy, in war, in the environment.
According to Mills, "the sociological imagination enables its possessor to understand the larger historical scene in terms of its meaning for the inner life and the external career of a variety of individuals" (ibid). That is, an individual with a sociological imagination can understand his/her personal troubles only "by locating himself [herself] within his [her] period" (20). This way, we not only gain an understanding of others in similar situations, but also that the "personal troubles" that we experience in our immediate environment are connected with "the public issues of social structure" (22). We understand not only how the social structure and historical context affect and shape our personal lives, but also that we contribute, "however minutely, to the shaping of this society and to the course of its history" (20).
In this Group Project, we are going to focus on the social and historical context in which social problems take place, and the ways that individuals are affected in their inner lives and external careers. We're going to need concepts introduced by two of the classic critical sociologists: Karl Marx and Max Weber. Marx use the concept of alienation in his early analysis of capitalist societies. Marx concluded that the very structure of economic relations in capitalism–between the capitalist class and the working class–causes workers to lose control of their work, their product, and even their ability to think for themselves. Since thinking and making things (labor) are two of the most fundamental human activities, capitalism ultimately deprives workers of their very humanity.
Weber used the concept of rationalization to refer to a fundamental shift in the way people relate to the world in modern societies. In some ways this gives rise to beneficial things, like logical thinking (reason) and science. But Weber is also aware that as social organizations become larger, more rational, and more efficient, they also become bureaucratic. Bureaucracy becomes like an "iron cage", stifling creativity and hindering human expression.
Your readings for this assignment include an article by Arlie Hochschild about "feeling management" in the airline industry, and one by George Ritzer about "McDonaldization". We'll consider how the concept of alienation is applied in the notion of feeling management, and how McDonaldization is seeming to create iron cages all around us. We will then step back and consider how the social structure and times in which we live "underlie" these public issues and personal troubles. As you do your work, keep in mind the model of critical analysis we are developing through this course:
No comments:
Post a Comment