San Beda College Alabang

COLLEGE OF ARTS AND SCIENCES

Alabang Hills Village, Muntinlupa City



Catholic Christian in Principle, Benedictine in Orientation, and Filipino in Character







SYMBOLIC INTERACTIONISM


A Research Paper



Submitted by:

Grachel Gabrielle M. Enriquez





I. Summary

A. MAIN IDEA
According to Mead, a gesture foreshadows action; gestures also presuppose a
response on the part of the other. Mead argues that in interaction, people more
often respond to a considered interpretation of gestureswhat he calls significant
gestures or significant symbols. Significant gestures entail the use of symbols for
specific meaning; hence, they become language. (Mead, 1962)
Symbolic interactionism has three tenets: first, people act toward things
based on the meanings that the things hold for them; second, the meanings of things
are generated over time through human interaction; and third, meanings are
modified during interaction through interpretive processes. According to symbolic
interactionism, humans interpret and give meaning to the world through a complex
set of symbols. The meanings for these symbols are generated through human
interactions. It is through these interactions that humans develop a concept of self
and larger social structures. Essentially, human society consists of people engaging
in symbolic interaction.
Along with symbols, meaning, and interaction, the self is a basic concept in
symbolic interactionism. The foundation of all social interaction rests in the process
of representing oneself to oneselfof thinking about oneself as one thinks about
other objects of consciousness. Reflexivity enables humans to act toward themselves
as objects, or to reflect on themselves, argue with themselves, evaluate themselves,
and so forth.




B. Supporting Ideas

Meads theorization of self and of lines of action is influenced in Herbert
Blumers development of a distinction between a personal I (how one sees
oneself) and a social me (how one is seen by others through ones imagination).
(1986, pp. 7077) Blumer calls the ongoing process of conversation between the
I and the me as self-indication. This process ask the questions such as Should I
say this?, Will I look good in this?, and Will I look stupid if I do this? To answer
these, one must look at oneself like another person; one must take the position of
another person looking back at her or him. Ones action will now be in response to
her or his imagined perspective.

Mead argues that in interaction people more often respond to a considered
interpretation of gestureswhat he calls significant gestures or significant symbols.
Significant gestures entail the use of symbols for specific meaning; hence, they
become language (Mead, 1962). For example, one must interpret whether the
person shaking her or his fists is expressing anger or playfulness. Any gesture will
become a significant symbol if it is interpreted as indicating forthcoming lines of
actionan anticipated future. (Blumer, 2004, pp. 1820) Therefore, all objects are
social products that emerge out of social interaction; the meaning of an object exists
in terms of how people make it meaningful.

According to Mead, interaction pivots on three key points: first, since the
interpreted meaning of an action depends upon what the action appears to portend
for the future, interaction is always conducted with regard to anticipated behavior;
second, in role-taking, one imaginatively rehearses the prospective action of the
other personhence, the social ceases to be a purely external event and assumes an
interiorized relation; third, activity is self-directed, not evokedprospective
actions are not simply reactionsrather, they are intentionally chosen actions
(Blumer 2004, pp. 3031). In common words, every action has a meaning and
purpose. One puts ones shoes in others shoes to see what their reaction will be. For
example, when one is trying on clothes, one looks at oneself but at the same time,
one ponders on how others will look at her or him while wearing those clothes.
In short, self-indications enable individuals to create action with a meaning
and purpose; to adopt to immediate circumstances; and to visualize how others
might react. In addition, the process of self-indication involves the concept of
multiple selves. Humans have different personalities with different environments.
(For example, at school one can be the most responsible person in the world, but, at
home since she or he is the youngest, one depends on ones older siblings to do the
work at home.). Since identities change over timeboth in terms of substance and
meaningthey are far from being fixed or permanent. During ones youth, one does
not care about anything, living ones life like there is no tomorrow. But when one
becomes a parent, the center of ones world shifts from oneself to ones child.
Role-taking permits people to visualize in the other's perspective, to see what
ones actions might mean to the others with whom one interacts. At other times,
interactionists emphasize the improvisational quality of roles, with human social
behavior seen as poorly scripted and with humans as role-making
improvisers. Role-making, too, is a key mechanism of interaction, for all situations
and roles are inherently ambiguous, thus requiring one to create those situations
and roles to some extent before one can act. George Herbert Mead describes self as
"taking the role of the other," the premise for which the self is actualized. Through
interaction with others, one begins to develop an identity about who one is, as well
as empathy for others. This is the notion of, "Do unto others, as you would have
them do unto you." In respect to this, Cooley says, "The thing that moves us to pride
or shame is not the mere mechanical reflection of ourselves, but an imputed
sentiment, the imagined effect of this reflection upon another's mind.:
In 1902, Charles Horton Cooley developed the social psychological concept
of the looking glass self. The term was first used in his work, Human Nature and the
Social Order. There are three main components of the looking glass self: first, one
imagines how one must appear to others; second, one imagines the judgment of that
appearance; third, one develops oneself through the judgments of others. In
hypothesizing the framework for the looking glass self, Cooley says, "the mind is
mental" because "the human mind is social." As children, humans begin to define
themselves within the context of their socializations. The child learns that
the symbol of his or her crying will elicit a response from his or her parents, not only
when they are in need of necessitiessuch as foodbut also as a symbol to receive
their attention.
This perspective is also rooted in phenomenological thought. According to
symbolic interactionism, the objective world has no reality for humans, only
subjectively defined objects have meaning. Meanings are not entities that are
bestowed on humans and learned by habituation; instead, meanings can be altered
through the creative capabilities of humans, and individuals may influence the many
meanings that form their society. Human society, therefore, is a social product.
To conclude, all these points out that first, human beings act toward things
on the basis of the meanings that things have for them. A cow might be food for
others but a symbol of afterlife to another. Ones action toward the action will
depend on its meaning to him or her. Second, these meanings arise out of social
interaction. The source of the meaning is collective. Going back to the example, the
cow is sacred to others because the Indian culture teachers that their ancestors
sometimes reincarnate themselves as cows. Lastly, social action results from a
fitting together of individual lines of action. For example, in the course of reflecting
on cutting down trees, a logger may come to see trees not as lumber but as sacred
objects to be protected.





II. Implication to:

A. Set as an individual in the Society

An individual will have different views even with symbols that the
Society have a generic meaning. A concrete example is when one places
sentimental value on objects. A ukulele might be just an instrument for the
society but for a couple, it may be the symbol of their love. Every time they
see a ukulele they smile at each other for they have a personal meaning for
this. Every time I see a puto, I laugh. The reason behind this is because during
my high school years, a funny incident happened with a puto. This has been
the inside joke during my senior year. This rice cake is viewed as a delicious
delicacy by the society while I myself love eating it while laughing. I also
value my family over everything and anything else. If I would be asked to
choose between going home early to babysit my little brother and sister or
going out with my friends, I would always choose my family. They mean
everything to me and I would do anything for them. In school, I always value
high grades. This is in connection with my family because I always want them
to be very proud of me, that is why I aim for high grades. Since I aim for high
grades, I would always prefer studying more than doing anything else. The
main reason for all my actions is because of the meaning of my family to me.
For me family comes before anything else.

The necklace I wear everyday has a special meaning to me. It was
given by my mother during the Christmas of my high school senior year. To
the other people it just a big silver cross that resembles the cross of ABS
CBNs telefantasya Juan Dela Cruz. But to me, it serves as my lucky charm and
a symbol that my mother loves me no matter what. It was my witness in my
sufferings during my senior year of high school and how I triumphed over
them. In March 2016, it will be the symbol of how I triumphed over the
challenges that college threw at me. It will be a testimony to the world that I
survived being a Bachelor of Science in Accountancy student and it would be
all because of my hard work and my mothers unfailing love and faith in me.

Normally, students smoke because they crumble under peer pressure.
Even if medical science says that it causes cancer, they keep on practicing
smoking. This is because of the situation that their peers create. Smoking is
cool according to their peers. This makes them cool in front of their friends
and they win acceptance to the group. The symbolic meaning of smoking
overrides the norm of society that smoking is bad for the health. But to me, I
will never smoke, not even try. I have already seen some of family members
smoking and how they are now suffering the long term effects of it. I saw that
quitting is possible through my grandmother. She had never smoked at all
staring in the early 2000s since we pestered her to quit. I saw my cousins
grandfather die because of lung failure due to lung cancer. A cigarette stick,
no matter what brand or how expensive it maybe, will always be the scythe
that Death carries for me.

But meanings change over time. Cutting classes during my first year
of college was an unacceptable act for me. I had viewed people who do cuts
as irresponsible and lazy. But as the time went by, cutting has a new meaning
for me. It means more time to study on my major subjects when time is short.
Cutting has now become an acceptable practice for me.

Another fruit that is explained by symbolic interactionism is racism.
We are all created equal. But through our experiences and interactions we
develop biases to others. My grandfathers father was killed by a Chinese.
From that point to this time, he hates all Chinese. He hates their products,
their songs, their food and their language. He was forced to mature at an
early age since he is one of the boys in the family. He was forced to sell pan
de sal and newspaper at 4am in the morning and go to school at 7am. He had
to endure all these sufferings because of the death of his father caused by a
Chinese. His meaning for Chinese was distorted from a person in China to an
oppressor. At present, he is forcing to pass these meanings to us, his
grandchildren.
Symbolic interactionism is also being applied in driving. The car we
drive tells something about us. The car I drive tells people that I am just from
an average family. The San Beda College Alabang Sticker on the car tells the
society that I am a Bedan and I am proud of it. While I am driving I have to be
aware of my actions and the other drivers actions. I have to concentrate on
where I am going and what the other drivers are doing. Anticipation is key
here because the wrong anticipation of actions and reactions of other drivers
can cause an accident. At an intersection without a stoplight, when we
thought the driver is going right but he went straight ahead and we straight
ahead, it will result in a collision.
To conclude, I see myself in the society as a student. I want the society
to know that I am a hardworking student. They get these views by looking
the amount books I carry every day. I always joke with my parents that if
someone will rob my car, they will only tale piles of piles of accounting books.
I am a student leader and I want society to respect me. With this, I have to
project a dignified image of a leader that is worthy of their respect. They see
my every action as a political move than can be given different significant
meanings that is why I have to watch out for my actions. The actions of an
individual shapes the society since we are the society. One individuals action
can influence others actions and so on and so forth creating a chain reaction
that can shake society to its core for the better or worse. Which is why one
must always watch what one says and does for one does not know the
consequences that can come from ones actions.

B. Philippine Society as a whole
The Philippines has a lot of significant icons in its culture. It ranges
from politics to transportation to places to food and a lot more. It has a rich
history that sets it apart from the other Southeast Asian nations.

Our culture is rich in traditions. In the Philippines, we have to add the
word po and opo when we are speaking to a person older than us. It is a
sign of respect in our language. We also do mano pos to show reverence to
our elders. In addition, we call our older sisters and brothers ate and
kuya. In other countries, these are just actions. But for us Filipinos, they are
signs of respect and reverence to our elderly. When we see lechon, the first
thing that comes into our mind is, What is the occasion? Lechon is always
present in our tables every time we have a grand occasion to celebrate. The
Philippines main religion is Catholic. From this, arouse the different fiestas
that can only found in the Philippines. These fiestas symbolize the undying
devotion of Filipinos to their patron saints who protect them and guide them.
In the Philippines can we only see whistling a person as a way of calling him
or her. Using your lips to point direction is also practiced here. As we say,
only in the Philippines.

Philippine politics has a lot of symbolic icons. One of the most famous
icons come from the Marcos Regime. When we hear Marcos, we associate it
almost immediately to Martial Law. Meanwhile, the first thing that comes
into mind when we hear Imelda is shoes. She owned hundreds and
hundreds of shoes during the regime. Imeldific, a word coined after Imelda
Marcos, means extravagant, because she lived an extravagant lifestyle. That is
why when Filipinos hear her name, they always think of extravagance that
almost rivals Marie Antoinette of France. During the time of Marcos, the
famous Ninoy Aquino emerged. The Laban Sign and the yellow ribbon were
born. The yellow ribbon came from a song that Ninoy Aquino used to listen to
while he was the United States; it means peace. Ninoy Aquino gave it a new
meaning to the Filipino people. It now means that if you wear a yellow
ribbon, you support him and you want to end the Marcos regime. He
visualized this as the symbol of revolution against the Marcos regime. People
were hoping that someone will end the reign that lasted for 21 years. Ninoy
Aquino made his move and came home to the Philippines since he expected
the people to support his bid for presidency. But all was in vain when he was
assassinated the Manila International Airport. He was projected as a hero. He
died for the Philippines. But he was just a man who had a presidential bid.
The sequence of events turned an ordinary man into a hero. Then his wife
entered the picture. The Laban sign was used during her campaign. It
symbolized, to her, that she wanted to continue what her husband has
started and continue that fight. The Filipino people perceived this as a
burning passion to achieve democracy and freedom once more. Her image, to
the Filipinos, was a mother who was going to sweep all the dust and dirt out
of the house. The people power came to existence. For me, this was the most
powerful act of symbolic interactionism in the country to this date. It was
started by the mutiny of Gringo Honasan and Fidel Ramos. Then it was
followed by the Filipino people. Millions of Filipinos rushed to EDSA after the
results of the elections to have a peaceful revolution and protest the
reelection of Marcos. There were tanks and soldiers but they did not fire at
the civilians. The civilians were armed with just rosaries. They gave rosaries
and food to the soldiers. This was powerful symbol. They do not want any
fighting anymore. No more blood should be shed. They just want peace. This
was aired around the globe. The world was in awe with our People Power
Revolution. The People asserted themselves to the government. This action
screamed to the world that the people shouldnt be afraid of its government,
but the government should be afraid of its people. After almost 20 years,
their son became the president. He used the image of his mother and father
during his political campaign to remind them that he came from that
bloodline. He still wears his yellow ribbon to remind him of his parents. But
to the Filipino people, it means that we should never forget the deeds of
these two people. It symbolizes the freedom that was granted again after
Martial Law.

In conclusion, symbolic interactionism in the Philippines is
widespread. The culture in the Philippines is unique because of the
interactions of its people. These interactions gave birth to symbols and icons
that only Filipinos can understand and give meaning to.































References:
http://www.sagepub.com/upm-data/37833_Chapter4.pdf
https://www.boundless.com/sociology/understanding-sociology/the-theoretical-
perspectives-in-sociology/the-symbolic-interactionist-perspective/
http://www.cliffsnotes.com/sciences/sociology/the-sociological-perspective/three-major-
perspectives-in-sociology
https://www.boundless.com/sociology/understanding-socialization/theories-of-
socialization/cooley/
http://education-portal.com/academy/lesson/charles-horton-cooley-theory-
microsociology.html#lesson