Question
Asked 12 April 2021

Is there anyone expert about Mead theory of roles?

Hello there,
I am writing my Methodology part for my Master Thesis about how Political Communicators made sense of themselves and of the Covid-19 crisis during Italian Regional Elections.
I am using qualitative methods (individual semi-structured interviews) and in my Methodology chapter I briefly discuss about Mead theory with these words:
"both interviewing (Meretoja, 2014) and sensemaking (Laroche 1995; Lant 2002; Weick 1993) are theorised as enactment of actions to exchange symbols, giving the possibility to explore human experience also as a symbolic interaction. Here “the world cannot be known as such but is brought about by acting upon it. It does not lie there ready to be interpreted, but has to be made sense of” (Hernes & Maitlis, 2010, p. 31). In this way, knowledge is understood to be originated from subjective interpretations of reality, which in the literature is referred as the social construction of reality (Berger & Luckmann, 1967). Nevertheless, those subjective interpretations are mediated through the use of shared symbolic schemas of knowledge, such as the language. Those interpretations are better understood as intersubjective, because underlining its shared nature will overcomes the limit of a mere subjective reality. Symbolic interactionism is the most suitable paradigm for the present research, because its “emphasis is on individual sense making, expressed through its detailed development of the role of the self in the construction of reality” (Prasad, 2018, p. 19). Indeed, in our case the focus of the research is both on how political communicators made sense of their professional role, as well as how this could have influenced the interpretation of the Covid-19 context. It was Mead (1977), one of the most influential philosopher of the phenomenological pragmatism, who contributed to the diffusion and development of symbolic interactionism, conceiving that people in order to make sense of a situation decide which role to enact, thus projecting already some of the possible circumstances. According to Mead (1977), people interpret a situation by staging different roles which correspond to the expectations of the context. So roles and identity are an adaptation to the context, because “humans have the capacity to resolve blocks to ongoing activity by internally manipulating symbols to review and choose among potential solutions” (Stryker, 2008, p. 17). Therefore, the role that one takes, is due by the context and vice versa, where the roles are enabled by communication, and communication depends on the interactive and exchange of meanings, which is “constantly being modified through a series of individual interpretations” (Prasad, 2018, p. 21) among the engaged parts. To this extent, the perceived and the enacted roles are behavioural and cognitive symbols exchanged inside and outside individuals, which generate new knowledge to people. Therefore, using the Symbolic Interactionism as a Paradigm, as also PR and Sensemaking theorized, means to focus on those multiple identities, roles, meanings and contexts as phenomena of negotiation. Indeed, multiple realities exist, and through interviews the researcher has the function of let them emerge and observe how interviewees self-identify and perceive their role in the narrated events. I argue that the use of interviews can provide a window over those meanings generated in those contexts, because it allows to reproduce and to grasp a situated knowledge by a person as well as the contextual believes in relation to other social actors."
Do you think those words are accurate and correct about Mead works on roles enactment?
Thank you in advance :D

Most recent answer

David L Morgan
Portland State University
Francesco Maria Parente I know something about Mead on roles (mostly based on reading, Mind, Self, and Society) and more about classic pragmatism (i.e., James & Dewey plus some Peirce). If you have some specific questions, this would be a good place to ask them.
Also, as you may already know, Mead actually wrote very little during his life, and all of the published books are actually based on stenographers who wrote done down his lectures.
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Popular answers (1)

David L Morgan
Portland State University
Alan McManus In the social sciences, I don't see a "dismissal" of ontology and epistemology. Instead, I still find a lack of critical thinking about classical notions of ontology and epistemology, and all too often an ingrained acceptance that this the only way to think about the philosophy of knowledge.
What makes it worse is a one-to-one identification of positivism (i.e., realism) with quantitative research and constructivism (i.e., idealism) with qualitative research.
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All Answers (14)

Alan McManus
University of Glasgow
Francesco I'm not an expert on the work of Margaret Mead, although I discussed a bitter academic controversy about her interpretation of Samoan culture in my doctoral thesis (we call it that not dissertation in the UK), but it seems to me that you're right in what you say. I certainly think inter-subjectivity is fascinating and actually in my work, an interpretation of the American philosopher, Robert M. Pirsig, who built on the insights of Mead and Ruth Benedict (Patterns of Culture, 1934), I go further than applying this paradigm to roles and apply it to ontology. You may be familiar with the work of Franz Boas too, part of that cultural anthropology group with links to social anthropologist Claude Lévi-Strauss.
David L Morgan
Portland State University
First, most of what you are discussing is Geoge H. Mead's pragmatism, more than the theory of symbolic interactionism that originated from his work (the term symbolic interactionism actually created by Mead's student, Herbert Blumer). In this regard, I have never heard of the idea of "phenomenological pragmatism" in any content, and certainly not in the work of Mead.
Second, Berger and Luckman as well as the general concept of "multiple realities" come from other schools of thought, rather than pragmatism. Instead, pragmatism emphasizes the need to take action in order to understand the world as it is experienced -- as in your quotation "“the world cannot be known as such but is brought about by acting upon it..."
Third am not sure what your particular topic is, but perhaps Mead's ideas about "taking the role of the other" are relevant.
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Francesco Maria Parente
University of Urbino
Dear prof. David L Morgan
Thank you so much for your interest.
I will take your observations in consideration and modify this part of my Thesis! Very very valuable, since - as you have noticed - roles are of central interest for my Thesis. This part that I have reported is from the Methodology chapter, whereas the whole research project is about how political communicators made sense of their work while campaigning during the pandemic. Thank you again!
Alan McManus
University of Glasgow
Apologies Francesco, I didn't realise you were referring to George Herbert Mead rather than Margaret Mead. I think David's answer has very good points. My Ph.D. focused on ontology and I must confess I have grown used to the confusion of terms that is prevalent in social science so I don't always go into detail. Basically, the problem that pragmatism seeks to address is the relationship between experienced phenomena and theoretical reality - a problem that, in Europe, goes back to Socrates. Pragmatism's answer is that a way out of endless speculation (it's been raging over 24 centuries and there's still no agreement) is to decide that a certain theory of ontology and epistemology, although not the definitive answer, is good enough to work with.
Francesco Maria Parente
University of Urbino
Hey Alan McManus don't worry about that and thank you for your answers.
At the moment I am still defining my Methodology Chapter, and I think for sure that a pragmatist ontology and epistemology can be the most suitable basis for the Qualitative Methods I am using. I just want to obtain interviewees' interpretations as their pure point of view, especially in relation to their expert role and how they perceived the Covid-19 crisis. So the symbolic interactionist paradigm will underline the importance of locating the exchange of perceptions and interpretations as something always changing, but intersubjectively rooted in our shared linguistical schema.
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David L Morgan
Portland State University
I would dispute the concept of a "pragmatist ontology and epistemology" since the classical pragmatists were opposed to thinking in these terms. Indeed, Dewey went so far as to avoid using even the world "knowledge" so that no one would confuse his approach with traditional epistemology.
Alan McManus is certainly right that the pragmatists were trying to replace the endless debate over the nature of reality, but one way they did this was to avoid talking in terms of ontology and epistemology.
Alan McManus
University of Glasgow
Thank-you David L Morgan for this clarification. It's true, I'm describing pragmatism in non-pragmatic terms! One of the problems of philosophy is that the laudable attempt by philosophers to define terms clearly means that it becomes very difficult to use some words (such as 'real'/ 'realist' or 'ideal'/ 'idealist') in any general application, especially if one attempts a historical perspective.
However, I do take the point that it can be confusing to use terms to describe a philosophical position which its defenders repudiate. I confess to some irritation with the modern dismissal of talk of ontology and epistemology as it seems to me fundamental to:
- acknowledge their long tradition in this discipline and
- either to state clearly what one believes about the nature of nature and about our capacity to apprehend that nature
or to to state clearly that a certain position gives up on defining the former and simply employs the latter for both.
However these points are beyond the scope of the methodology of Francesco Maria Parente whose project sounds extremely interesting!
David L Morgan
Portland State University
Alan McManus In the social sciences, I don't see a "dismissal" of ontology and epistemology. Instead, I still find a lack of critical thinking about classical notions of ontology and epistemology, and all too often an ingrained acceptance that this the only way to think about the philosophy of knowledge.
What makes it worse is a one-to-one identification of positivism (i.e., realism) with quantitative research and constructivism (i.e., idealism) with qualitative research.
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At the same time - if we take a moment of «little p» pragmatism - it might be a bit beyond a master level methodology chapter to clarify what the pragmatic alternative to epistemology and ontology is.
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I see researchers at levels far beyond that use the terms «pragmatic ontology and epistemology» - I would guess to ease communication and acceptance.
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Alan McManus
University of Glasgow
David L Morgan it's so true, there's endless confusion! Not least that, from a Platonic perspective, 'realism' and 'idealism' are one and the same (with Aristotelian 'formalism' closely related) and positivism, rather than an embrace of either, is giving up on any objectivist attempt to 'read the Mind of God' and instead contents itself with issuing positive subjective statements about particular empirical measurements. I think it helps to see what kind of relation a philosophy is advocating: 3-term, material substance/ qualia/ mental substance; 2-term, qualia/ mental substance; or 1-term, qualia. In the latter, all we have is ephemeral experience. The questions of whither it comes or whence it goes are unanswered. However, as
Thomas Owren
rightly says, none of that is needed at this level - and many beyond it happily ignore all of it! I find Pirsig's term 'pattern of values' helpful but less esoteric is the notion of philosophical paradigms like languages: in Scots Gaelic the equivalents of the English 'blue' and 'green' do not always refer to the same coloured objects. We see differently through different lenses. As long as we learn and are respectful of each other's perspectives, I think that's a strength.
David L Morgan
Portland State University
Again, from a social science point of view, the field of mixed methods research has pretty much replaced the emphasis on ontology and epistemology with a two-part focus on meaningful research questions and appropriate methods for answering those question. This includes a conscious recognition that what is considered "meaningful" and "appropriate" is a continually evolving function of a local community.
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Francesco Maria Parente
University of Urbino
David L Morgan Alan McManus
Thomas Owren
is there some of you which could be interested in a private or collective talk - maybe with a videocall - so that we can confront more easily on those issues? I am not an advanced researcher as you are, but I am very interested in deepening my knowledge of the knowledge (little phrasal joke eheh)! Please if you want just reply to this comment and maybe we can also invite someone else (colleagues or students) to enrich this contribution. Thank you so much for your interest
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David L Morgan
Portland State University
Francesco Maria Parente I know something about Mead on roles (mostly based on reading, Mind, Self, and Society) and more about classic pragmatism (i.e., James & Dewey plus some Peirce). If you have some specific questions, this would be a good place to ask them.
Also, as you may already know, Mead actually wrote very little during his life, and all of the published books are actually based on stenographers who wrote done down his lectures.
2 Recommendations

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