SYMBOLIC INTERACTION THEORY
Core Definition: Symbolic Interactionism is "a frame of reference for how humans create
understanding through symbolic worlds and how those worlds shape human behaviour."
MAIN THEMES AND IMPORTANT IDEAS:
Primacy of Communication: SI places communication at the forefront of understanding
human social existence. It argues that selves and communities are "created, reimagined, and
recreated by and through communicative processes," rather than communication being a
mere exchange within pre-existing structures.
Symbolic Interaction as the Foundation: SI posits that "symbolic interaction... provides the
foundation for each of these [social formations or individual consciousness]." It rejects the
stimulus-response model, emphasizing interaction as a "dynamic, evolving process of mutual
coordination and role taking."
o Mead's concept of the "conversation of gestures" illustrates the basic level of
interaction, where gestures serve as initial indications of future actions, prompting
responses and mutual adjustments.
o Humans engage in a higher level of interaction through the use of "significant
symbols," where meaning is derived from shared understanding of conventional
symbol systems. This involves a process of "indication" (meaningful gesture) and
"interpretation" (attributing meaning and anticipating future action).
Role Taking: A central aspect of human interaction is the continuous process of "role taking."
Actors must consider the perspective of their interlocutor to understand the situation and the
meaning of gestures. This distinguishes human interaction from simpler forms of
communication and underpins the "communal, symbolic production of social reality."
Social Origin of Meaning: SI argues that "meanings arise in and through the processes of
social interaction." Meaning is not inherent in objects or solely within the mind but is the
"behavioural relationship that an actor has with an object," reflecting their anticipated future
conduct. Meanings are social products, learned through language and interaction, involving
role-taking to understand others' perspectives on objects.
Mind as a Social Activity (Minding): Mind is not seen as a purely individual phenomenon
but as an activity ("minding") that is social in origin. It emerges when smooth conduct is
interrupted, requiring the actor to engage in interpretive action, drawing upon socially
acquired meanings. Mead describes this as an "internal conversation."
The Nature of Selfhood: SI differentiates humans through their ability to reflect on their own
activity, possessing both consciousness and self-consciousness.
o Self-as-process (I): The spontaneous, acting self.
o Self-as-object (Me): The self that can be reflected upon, emerging through social
interaction and language. It is dependent on how significant others perceive and
communicate about the individual.
o Cooley's concept of the "looking-glass self" emphasizes that our self-concept is
formed by how we imagine others perceive us.
o Mead outlines three stages in the development of the self: play (taking on roles of
specific others), game (understanding interconnected roles and rules), and the
generalized other (internalizing the perspective of society).
o The interplay between the "I" and the "me" drives social life, involving negotiation
between individual spontaneity and social expectations.
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, Symbolic-Interpretive Perspective on Groups (S-I): This perspective applies SI principles
to group communication, arguing that "symbolic activity is the primary social process that
creates a group."
o Symbolic-Constitutive Focus: A group is a "significant, socially constructed symbol"
emerging from members' communicative behavior, rather than a pre-existing
objective entity. This involves symbolically constructing boundaries.
Symbolic-Management Focus: Examines how group members use symbols, including:
o Symbolic Predispositions: Individual tendencies towards symbolic behavior and
interpretations based on meaningful symbols (e.g., communication traits, beliefs
about practices, interpretations of identity markers).
o Symbolic Practices: How symbols are actually used in group interaction (e.g.,
communication patterns, development of shared language, storytelling, rituals).
o Symbolic Processes and Products: The outcomes of symbolic activities, such as
shared meanings, group identity, norms, and culture.
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Core Definition: Symbolic Interactionism is "a frame of reference for how humans create
understanding through symbolic worlds and how those worlds shape human behaviour."
MAIN THEMES AND IMPORTANT IDEAS:
Primacy of Communication: SI places communication at the forefront of understanding
human social existence. It argues that selves and communities are "created, reimagined, and
recreated by and through communicative processes," rather than communication being a
mere exchange within pre-existing structures.
Symbolic Interaction as the Foundation: SI posits that "symbolic interaction... provides the
foundation for each of these [social formations or individual consciousness]." It rejects the
stimulus-response model, emphasizing interaction as a "dynamic, evolving process of mutual
coordination and role taking."
o Mead's concept of the "conversation of gestures" illustrates the basic level of
interaction, where gestures serve as initial indications of future actions, prompting
responses and mutual adjustments.
o Humans engage in a higher level of interaction through the use of "significant
symbols," where meaning is derived from shared understanding of conventional
symbol systems. This involves a process of "indication" (meaningful gesture) and
"interpretation" (attributing meaning and anticipating future action).
Role Taking: A central aspect of human interaction is the continuous process of "role taking."
Actors must consider the perspective of their interlocutor to understand the situation and the
meaning of gestures. This distinguishes human interaction from simpler forms of
communication and underpins the "communal, symbolic production of social reality."
Social Origin of Meaning: SI argues that "meanings arise in and through the processes of
social interaction." Meaning is not inherent in objects or solely within the mind but is the
"behavioural relationship that an actor has with an object," reflecting their anticipated future
conduct. Meanings are social products, learned through language and interaction, involving
role-taking to understand others' perspectives on objects.
Mind as a Social Activity (Minding): Mind is not seen as a purely individual phenomenon
but as an activity ("minding") that is social in origin. It emerges when smooth conduct is
interrupted, requiring the actor to engage in interpretive action, drawing upon socially
acquired meanings. Mead describes this as an "internal conversation."
The Nature of Selfhood: SI differentiates humans through their ability to reflect on their own
activity, possessing both consciousness and self-consciousness.
o Self-as-process (I): The spontaneous, acting self.
o Self-as-object (Me): The self that can be reflected upon, emerging through social
interaction and language. It is dependent on how significant others perceive and
communicate about the individual.
o Cooley's concept of the "looking-glass self" emphasizes that our self-concept is
formed by how we imagine others perceive us.
o Mead outlines three stages in the development of the self: play (taking on roles of
specific others), game (understanding interconnected roles and rules), and the
generalized other (internalizing the perspective of society).
o The interplay between the "I" and the "me" drives social life, involving negotiation
between individual spontaneity and social expectations.
1|P a g e
, Symbolic-Interpretive Perspective on Groups (S-I): This perspective applies SI principles
to group communication, arguing that "symbolic activity is the primary social process that
creates a group."
o Symbolic-Constitutive Focus: A group is a "significant, socially constructed symbol"
emerging from members' communicative behavior, rather than a pre-existing
objective entity. This involves symbolically constructing boundaries.
Symbolic-Management Focus: Examines how group members use symbols, including:
o Symbolic Predispositions: Individual tendencies towards symbolic behavior and
interpretations based on meaningful symbols (e.g., communication traits, beliefs
about practices, interpretations of identity markers).
o Symbolic Practices: How symbols are actually used in group interaction (e.g.,
communication patterns, development of shared language, storytelling, rituals).
o Symbolic Processes and Products: The outcomes of symbolic activities, such as
shared meanings, group identity, norms, and culture.
2|P a g e
