Constructing Organizational Life

Author(s):  
Thomas B. Lawrence ◽  
Nelson Phillips

Across the social sciences, scholars are showing how people “work” on facets of social life that were once thought to be beyond human intervention. Facets of social life once considered to be embedded in human nature, dictated by God, or shaped by macro‐level social forces beyond human control, are now widely understood as socially constructed – made and given meaning by people through social interaction, and consequently the focus of efforts to change them. Studies of these efforts have explored new forms of work including emotion work, identity work, boundary work, strategy work, institutional work, and a host of other kinds of work. Missing in these conversations, however, is a recognition that these forms work are all part of a broader phenomenon driven by historical shifts that began with modernity and dramatically accelerated through the twentieth century. This book explores that broader phenomenon: we propose a perspective that integrates diverse streams of research to examine how people purposefully work to construct organizational life. We refer to these efforts as social‐symbolic work and introduce three forms – self work, organization work, and institutional work – that are particularly useful in understanding how actors construct organizational life. The social‐symbolic work perspective highlights the purposeful, reflexive efforts of individuals, collective actors, and networks of actors to construct the social world, and focuses attention on the motivations, practices, resources, and effects of those efforts. Thus, the social-symbolic work perspective brings actors back into explanations of the social world, and balances approaches that emphasize social structure at the expense of action or describe social processes without explaining the role of actors.

Author(s):  
Thomas B. Lawrence ◽  
Nelson Phillips

This book has introduced the social-symbolic work perspective, which revolves around the relationship between social-symbolic work and social-symbolic objects. To explore this relationship, it examined three broad forms of social-symbolic work—self work, organization work, institutional work—and prominent streams of management and organizational research associated with each. This concluding chapter moves on to a broader set of questions concerning the potential importance of a social-symbolic work perspective for different communities. In particular, it explores the implications of the social-symbolic work perspective for scholars analyzing the social world, change-makers trying to make it better, and citizens trying to understand and cope with its roaring currents of change.


Author(s):  
Kai Erikson

This chapter considers one approach to the sociological perspective that has to do with looking at social life as if from afar even when one is positioned at arm's length from it. It explains how sociologists look at social life from a point of vantage similar to that gained at a fourteenth floor. It suggests that sociologists who speak of the social tend to be speaking of tides, forces, currents, pulls—something in the nature of social life that induces people to behave in fairly predictable ways at least part of the time. Human life is subject to social forces that help give it form and pattern. Sociologists tend to regard those forces as things. The chapter also considers the conflict and disorder that characterize the social world.


2020 ◽  
Vol 21 (2) ◽  
pp. 44-47
Author(s):  
Siti Karomah ◽  
Agus Hermawan

Abstract— Literary work, directly or indirectly, is the realization and imagination of the author as a reflection and the reality that the author gets from society. Literary works can be found through the life forms of society. Thus, literary works cannot be separated from the elements around them. Literary work along its journey always implicate man, humanity, life, and life. In essence, literary works are born for the surrounding community. Literary works are the products of authors who live in the social world. That way, short story literary works in the form of fairy tales are the author's imaginative world that is always related to social life. There are interesting things that are given to our children to change attitudes and daily ethics. Keywords—: Literary works; short stories; fairy tales.


KWALON ◽  
2011 ◽  
Vol 16 (3) ◽  
Author(s):  
Thaddeus Müller

Beyond navel-gazing and narcissism.Ferrell’s auto-ethnography as part of ethnography Beyond navel-gazing and narcissism.Ferrell’s auto-ethnography as part of ethnography The labeling of auto-ethnography as navel-gazing does not do justice to the variety with which auto-ethnography is applied. A distinction should be made between emotional and analytical auto-ethnography. In the first form the central person of the researcher plays the central role, in the second auto-ethnography is applied to get a better understanding of the social world which is being studied. In this article the author discusses the second approach by using the work of Jeff Ferrell. Ferrell is a well-known cultural criminologist, who focuses critically on the cultural understanding of social life. By looking at how Ferrell applies auto-ethnography, insight is gained into the added value of this method for qualitative studies: (1) the integration of the personal experiences of researchers in texts in order to achieve a richer description of the social worlds they explore, (2) making explicit the role of the researcher in publications, and (3) developing new (more appealing) forms of representation.


Author(s):  
Naomi Haynes

This chapter explores moving as a value, an animating idea that gives social life on the Copperbelt its shape. It shows how people in Nsofu structure their relationships around the possibility of moving through two types of social ties. Most important here are relationships of patronage, or “dependence,” which connect poorer people to those with greater economic and social resources. People also move through relationships that produce alternating indebtedness, including rotating credit associations and the “committees” that finance expensive events like weddings. In both cases moving requires asymmetry, which makes these ties particularly vulnerable to the leveling forces of economic downturn, and the chapter concludes by describing how events like the 2008–2009 financial crisis have impacted the social world of Nsofu. It is these economic factors, coupled with a cultural emphasis on novelty, that make Pentecostalism especially compelling.


Author(s):  
Thomas B. Lawrence ◽  
Nelson Phillips

This chapter develops the arguments that underpin the rest of the book, and introduces the three forms of social-symbolic work explored in greater detail in subsequent chapters. It begins by exploring the possibility of social-symbolic work that is rooted in the historical changes associated with the transitions to modernity and postmodernity. It then develops the concept of social-symbolic work, explaining its roots in studies of social structure and agency, identifying its three key dimensions—discursive, relational, and material—and introducing three key forms of social-symbolic work (self work, organization work, institutional work). Finally, it presents a process model of social-symbolic work that guides the analysis of the different forms of social-symbolic work.


Author(s):  
Anna Leander

The terms habitus and field are useful heuristic devices for thinking about power relations in international studies. Habitus refers to a person’s taken-for-granted, unreflected—hence largely habitual—way of thinking and acting. The habitus is a “structuring structure” shaping understandings, attitudes, behavior, and the body. It is formed through the accumulated experience of people in different fields. Using fields to study the social world is to acknowledge that social life is highly differentiated. A field can be exceedingly varied in scope and scale. A family, a village, a market, an organization, or a profession may be conceptualized as a field provided it develops its own organizing logic around a stake at stake. Each field is marked by its own taken-for-granted understanding of the world, implicit and explicit rules of behavior, and valuation of what confers power onto someone: that is, what counts as “capital.” The analysis of power through the habitus/field makes it possible to transcend the distinctions between the material and the “ideational” as well as between the individual and the structural. Moreover, working with habitus/field in international studies problematizes the role played by central organizing divides, such as the inside/outside and the public/private; and can uncover politics not primarily structured by these divides. Developing research drawing on habitus/field in international studies will be worthwhile for international studies scholars wishing to raise and answer questions about symbolic power/violence.


2019 ◽  
Vol 39 (3) ◽  
pp. 462-474
Author(s):  
Ammara Maqsood

Abstract In the aftermath of 9/11, with respect to the US-led invasion of Afghanistan, the Federally Administered Tribal Areas (FATA) in Pakistan have been the site of immense violence and destruction, including from US drone attacks, ground military operations by the Pakistan Army, and retaliatory attacks by different factions of Taliban fighters. Using uncertainty as an analytic and ethnographic concept, this article traces the social life of the rumors, conspiracy theories, and stories that float around this violence. It draws attention to their multiple and often contradictory effects: rumors simultaneously breed fear and confusion, help forge intimacy, and provide certainty and coherence. Rather than subvert power relations or simply critique the powerful, I suggest that rumors and conspiracy theories provide the means through which tribal Pashtuns live and make their way in a social world in which they remain unequal, but coeval, participants.


2018 ◽  
Vol 6 (2-3) ◽  
pp. 115-146
Author(s):  
Frederick Mark Gedicks

A reason is “constructed” if it does not appeal to a natural or normative authority that stands apart from human action, but is instead created by contingent social forces. The idea of constructed reason coexists uneasily with the rule of law. A bedrock rule-of-law principle requires that government action be nonarbitrary or reasoned, “reason unaffected by desire,” as Aristotle said. Yet, if the reasons judges invoke to justify judicial decisions are part of variable social and historical contexts in which the judges themselves are embedded, how can judicial decisions uphold the rule-of-law requirement of reasoned decision making untainted by the decision maker’s desires? This essay gives a philosophical account of the social construction of legal reasons, relying on Kant, Heidegger, and Gadamer as the decisive figures. It applies this account to current U.S. controversies over same-sex marriage, and suggests how constructed reasons might coexist with still-powerful rule-of-law myths.


Author(s):  
Rachel Ablow

This introductory chapter first describes two different recent approaches to the relation between pain and social life. The first position casts the pain of the other primarily as an epistemological problem—the thing we cannot, but most need to, know. The second approach emphasizes how pain is always already part of a social world. The chapter then considers some of the terms in which Victorian medical professionals, caregivers, and sufferers understood the social nature of pain. Finally, this chapter discusses what is meant by the book's title, “Victorian Pain.” The goal here is to explain why this book seeks to describe not how pain was represented or constructed, but instead how pain was used by a range of writers at a particular time.


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