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Name and surname : Maishibe Angelinah kekana.

Student number :64533379
Module name and code : sociology education[SOC3703]
Assessment number :583622
assessment topic : the interpretive theorists’ view
that people’s actions are rooted in what they know about the world and society
in which they live.
Due date :23 April 2024
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Table of Contents

1. The interpretive theorists’ view that people’s actions are rooted in what they
know about the world and society in which they live………….3
2. Unveiling the Core Assumptions of the Interpretive Approach………4
• Society as a Co-Created Tapestry……4
• Knowledge as the Interpretive Lens….4-5
• The Power of Interpretation……..5
• Language is the foundation of meaning…5
• Rejecting External Forces……5-6
3. Unveiling the "Knowledgeable Beings" of Interpretive Theory…6
• The "Stock of Knowledge" as an Interpretive Toolkit…6
• Interpreting the Social Script……7
• The Power of Shared Meaning….7
• Language: The Building Block of Meaning…7-8
4. Conclusion ……….8-10
5. List of references……11
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1. The interpretive theorists’ view that people’s actions are rooted in what
they know about the world and society in which they live.

Sociologists have been fascinated by human behaviour for a very long time. Our acts
are a complex dance between our own interpretation and the social milieu we live in,
unlike billiard balls that follow a predictable trajectory. Sociologists that use an
interpretive approach to sociology provide a useful framework for understanding this
complex dance. It suggests that people's behaviours are carefully constructed stories
woven from their perceptions of the world and society around them, rather just
happenings at random. We set out on a quest to expose the fundamental
presumptions and claims that guide the interpretive framework in this essay. The
rejection of a single, objective social reality is one of the main tenets of interpretative
theory. Interpretive theorists contend that meaning is a dynamic construction created
by continual social interaction, in contrast to positivist methods that look for universal
principles regulating human behaviour. Every interaction turns into a negotiation of
meaning in which people bring their own diverse backgrounds and perceptions to bear.
This calls for a change in perspective from the aloof spectator to the "involved
understander," a researcher attempting to comprehend the individualized worldviews
of people within a particular social setting. Understand, which is German for
"interpretive understanding," becomes crucial. In-depth interviews and ethnographies
are two examples of interpretive research techniques that are essential for accessing
people's lived experiences and perceptions within a particular

An essential component of the interpretive framework is the idea that people are
"knowledgeable beings." Interpretive theorists reject the notion that humans are
passive objects of social pressure and instead see people as active agents who
possess a large "stock of knowledge" about the social environment they live in. This
information includes a complicated web of social standards, cultural norms, values,
and beliefs. People analyse situations and come to judgments using this inner "toolkit".
Consider a young professional who is going to their first meeting for work. Their
behaviour is informed by their knowledge of professional etiquette, which they have
acquired through years of observation and experience. They arrive on time, dress
appropriately, and speak with measured civility. These seemingly innocuous gestures
demonstrate their comprehension of the social norms in this context. The interpretive
method, however, goes beyond merely applying previously taught norms. It
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recognizes that social interaction is dynamic. People are not just going along with a
script that has been written. They actively analyse and reinterpret social signs,
continually modifying their actions to fit the particular situation. Building on the example
of the business meeting, imagine a colleague showing up in casual wear. When the
other guests find out that the colleague is returning straight from a medical emergency,
their first impression of this may change from unprofessional to professional. People
can negotiate the intricacies of social relationships through this dynamic process of
reinterpreting social cues.

To better understand the interpretative perspective and the various ways that
"knowledgeable beings" move through society, this essay will go deeper into the
fundamental presumptions and arguments that underpin it. We'll look at how people
interact with shared meanings in social groupings, how interpretations are influenced
by power dynamics, and how language shapes social reality. By dissecting these
components, we want to learn more about how people perceive and engage with their
social environment, which will ultimately broaden our comprehension of the complex
web of human behaviour.

2. Unveiling the Core Assumptions of the Interpretive Approach

Human relationship is a complicated and dynamic construct, like a tapestry. In contrast
to the predictable flight of billiard balls, our actions are complexly constructed from
interpretations, moulded by the social environment we live in. Sociologists that use an
interpretive approach to sociology provide a useful framework for understanding this
complex dance. According to this theory, social life is a dynamic performance that is
continuously performed by people who actively interpret and influence their social
interactions rather than following a predetermined script (Schwartzman, 1993). This
viewpoint is based on several fundamental presumptions that offer a framework for
comprehending how people use their behaviours to establish and preserve social
order.

• Society as a Co-Created Tapestry

Interpretive theorists' basic tenet is that society is a dynamic byproduct of human
activity rather than a static institution imposed upon individuals (Wuthnow, 1992). They
oppose the structuralist perspective, which holds that society is made up of a network
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of ingrained social structures that limit people's freedom of choice (Giddens, 1979).
Conversely, interpretive theorists place a strong emphasis on people's agency, seeing
them as active participants who, through their interactions and interpretations,
continue to shape social life (Sewell, 1990). Imagine a classroom where the rules of
behaviour are progressively developed by the pupils via interaction and observation,
even if they are not expressed openly. But rather than being a strict set of guidelines,
this common understanding is a flexible framework. When fresh students join the
classroom and bring in their own views and experiences, it can be renegotiated and
altered (Goffman, 1959). Take Harold Garfinkel's (1967) work, who is well-known in
the field of ethnomethodology, a subfield of interpretive theory. Garfinkel's term
"ethnomethodology" refers to the way people use common sense and customs to
establish and preserve social order. Simple acts like ordering coffee at a cafe, for
instance, depend on mutual understandings on salutations, modes of payment, and
nonverbal indicators. Although not expressed clearly, these understandings are
continuously formed and preserved by interactions within the social context.

• Knowledge as the Interpretive Lens

Interpretive theorists contend that people are active agents who possess a large "stock
of knowledge" that forms their perception of the world and directs their behaviour
rather than passive recipients of social norms (Berger & Luckmann, 1966). This
information includes a complicated web of social standards, cultural norms, values,
and beliefs. People analyse situations and come to judgments using this inner "toolkit".
Imagine an adolescent attending a family event. Their behaviour is informed by their
years of experience and understanding of family dynamics and social etiquette. They
greet family members, strike up acceptable conversations, and resolve potentially
difficult family conflicts. This knowledge base is dynamic and ever-changing as people
gain new insights and refresh their comprehension of the social world. Moreover,
Pierre Bourdieu's (1977) concept of "habitus" clarifies how social class influences this
"stock of knowledge." A habit is a set of ingrained behaviours, thought patterns, and
worldviews that are shaped by an individual's social upbringing. Teens from diverse
socioeconomic backgrounds may have different perspectives on formal family
gatherings, for instance, when it comes to working-class teens versus upper-class
teens. Their individual "habitus" would affect how they understood the proper attire,
subjects of conversation, and general behaviour at the occasion.
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• The Power of Interpretation

The emphasis on interpretation is a fundamental component of interpretative theory.

People are not just preprogrammed to respond to social cues. As an alternative,
individuals actively analyse and reinterpret these indications considering their prior
learning, past experiences, and the environment. People can negotiate the intricacies
of social contact because of this ongoing process of interpretation. Think about a
coworker who is always late for meetings. They may have initially interpreted it as a
lack of professionalism. However, the colleague's perspective and possibly the
conversation's general tone might change if they hear about an unplanned car
breakdown. This demonstrates how interpretations are dynamic and subject to change
based on fresh data and the surrounding environment.

• Language is the foundation of meaning.

Interpretive theorists acknowledge that language plays a fundamental role in forming

social reality (Geertz, 2000). Language is a system of symbols with cultural
connotations that affects our perception of the world and serves as more than just a
means of communication. People negotiate common interpretations and create
meaning in social interactions through language. This concept is explored by Michel
Foucault (1972), He makes the case that dominant discourses can affect power
dynamics and social structures when they are transmitted through language. For
instance, the language employed during a job interview by the candidate and the
interviewer might affect the result and the power dynamics of the exchange. Through
an examination of language use in social contexts, such as the questions posed or the
level of formality employed, we can get important understandings of the underlying
meanings and power relations at work.

• Rejecting External Forces

Interpretive theorists place a strong emphasis on the value of common-sense

knowledge and shared understandings, in contrast to other sociological viewpoints
that look for outside factors to explain social order. They contend that rather than only
reacting to outside factors that are out of their control, people negotiate social life by
using their knowledge of social norms and customs. Consider the appropriate way to
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tip at a restaurant. Although there may not be clear guidelines, most customers base
their decision about how much to leave on their awareness of societal norms and
expectations. This demonstrates how the smooth operation of social interactions is
facilitated by shared understandings rather than by outside regulations.
It's crucial to recognize that there are variations in these commonly held beliefs. The
existence of power systems in society is acknowledged by interpretive theorists. Social
norms and prevailing interpretations can be shaped to differing degrees by different
social groupings (McCall, 2002). Think about gender norms and expectations, for
instance. A female student's comprehension of the dominant language surrounding
gender and academic aspirations may influence how she navigates a male-dominated
STEM sector. This demonstrates how different interpretations interact with the larger
social context that is influenced by hierarchies of power. A useful lens for
comprehending social life is provided by the interpretative approach's fundamental
presumptions. We can better understand the dynamic character of social interaction
and the continuous building of social reality when we acknowledge individuals as
active participants who interpret and change their social environment. The ensuing
segments will go more deeply into certain ways interpretive theorists investigate how
people use these presumptions to function in the social realm. We'll look at how social
groups' shared meanings shape interpretation, how power dynamics affect these
interpretations, and how language affects social interaction and identity development.

3. Unveiling the "Knowledgeable Beings" of Interpretive Theory

An essential claim underpins the interpretive approach to sociology: people are

"knowledgeable beings" who actively negotiate the social environment by their
interpretations of the world around them, not just parts of a predetermined social
machine. Compared to structuralist perspectives, which hold that institutions and
social structures are the main factors influencing human behaviours, this viewpoint
is in sharp contrast. Conversely, proponents of interpretive theory contend that
society is a dynamic outcome of human activity rather than a permanent structure
imposed upon people. As we examine how people manage the intricacies of social
interaction with their "stock of knowledge," let's take a closer look at this
fundamental claim.

• The "Stock of Knowledge" as an Interpretive Toolkit

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A fundamental component of the interpretive framework is the idea that people are
"knowledgeable beings." The idea that people are only passive recipients of social
norms is rejected by interpretive theorists. As an alternative, they see individuals as
active agents with a large "stock of knowledge" about the social environment they live
in [Berger & Luckmann, 1966]. This information includes a complicated web of social
standards, cultural norms, values, and beliefs. People analyse situations and come to
judgments using this inner "toolkit”. Consider a young professional who is going to
their first meeting for work. Their "stock of knowledge" is a dynamic compilation of
insights gained from years of observation and experience rather than a static
handbook. Their actions—such as being punctual, dressing appropriately, and
behaving politely—are guided by this understanding. Their seemingly normal
behaviours demonstrate that they are aware of the expectations of the profession in
this situation. But rather than being applied inflexibly, this knowledge is actively
interpreted and then reinterpreted considering the surrounding circumstances. The
fact that a colleague might abruptly interrupt and force them to modify their strategy
emphasizes how dynamic this "stock of knowledge" is.

• Interpreting the Social Script

The constant process of interpretation is highlighted by interpretive theory. People are
not just preprogrammed to respond to social cues. Instead, individuals actively analyse
and reinterpret these cues considering the situation, their prior knowledge, and
experiences [Schwartzman, 1993]. People can negotiate the complexity of social
contact thanks to this ongoing process of interpretation. Think of a friend who is
running late for a movie, for instance. They may have initially taken it to be
carelessness. But the interpretation—and maybe the entire tone of the interaction—
might change if you hear about an unexpected car problem. This demonstrates how
interpretations are fluid and always changing considering new data rather than being
set in stone. Moreover, the notion of "habitus," which was introduced by Pierre
Bourdieu in 1977, clarifies the ways in which social context influences this "stock of
knowledge." A habit is a set of ingrained behaviours, thought patterns, and worldviews
that are shaped by an individual's social upbringing. For example, a person from the
working class may understand greetings at a formal function differently than someone
from the upper class. Their individual "habitus" would affect how they understood
proper manners and conduct in general.
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• The Power of Shared Meaning

Interpretive theorists acknowledge the significance of common understandings among

social groups. People are members of social groupings, cultures, and communities,
each of which has its own set of accepted definitions and interpretations; they do not
function in a vacuum [McCall, 2002]. These common understandings, sometimes
called "discourses," offer a framework for people's worldviews. For example, cultural
interpretations vary over what "respect" means. In one culture, an action that is
regarded as courteous may be viewed as servile in another. Understanding the
dominant discourses within a group helps us to better understand the behaviours of
individuals. Think about greetings in a teenage subculture; a fist bump may be
considered more personal than a handshake. The way someone greets others reveals
how well they comprehend the prevailing conversation in their social circle. It's crucial
to recognize that shared meanings aren't always consistent, though. The existence of
power systems in society is acknowledged by interpretive theorists. Social norms and
prevailing interpretations can be shaped to differing degrees by different social
groupings (McCall, 2002). Think about gender norms and expectations, for instance.
A female student's comprehension of the dominant language surrounding gender and
academic aspirations may influence how she navigates a male-dominated STEM
sector. This demonstrates how different interpretations interact with the larger social
context that is influenced by hierarchies of power. Social groups can offer a framework
for comprehending social circumstances, but these frameworks are not rigid; people
are free to question, undermine, or negotiate how they are used in accordance with
their own worldviews. People can be more than just the passive objects of societal
rules thanks to their agency.

• Language: The Building Block of Meaning

The critical function of language in social interactions and the creation of knowledge
is another point of emphasis for interpretive theorists. It is believed that language
serves as a basic channel for social actors to communicate and interpret their
surroundings [Geertz, 2000]. The underlying meanings of social acts are understood
by applying existing knowledge, according to interpretive theorists, who contend that
social occurrences must be interpreted to have meaning and significance. Imagine a
straightforward discussion between two friends. Speaking is only one component of
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the equation. The interpretation of the message is influenced by shared history, tone
of voice, and nonverbal clues. Understanding the underlying meanings and power
dynamics at work is possible through analysing language use in a social context.
Language is a system of symbols that bears cultural meanings and influences our
perception of the outside world, not just a neutral means of communication [Foucault,
1972]. Renowned theorist Michel Foucault claimed that language-based hegemonic
discourses can affect social structures and power relations. For instance, the language
employed during a political campaign can affect how the public views the candidates
and how they vote. We can learn more about the underlying beliefs and power
dynamics at work by examining the language employed.

• Understanding the complexity of social interaction can be facilitated by using

the interpretive method to sociology as a beneficial lens. An interesting
counterpoint to structuralist viewpoints is offered by interpretative theorists, who
acknowledge people as "knowledgeable beings" who actively interpret and
influence their social environments. A deep insight of how people negotiate the
always changing social terrain is provided by the emphasis on the dynamic
nature of knowledge, the strength of shared meanings, and the function of
language in forming social reality. While institutions and social structures are
important, it is ultimately the views and deeds of informed people that give these
structures life and, consequently, the social environment we live in.

Conclusion
We are given a strong lens through which to view the complex dance of social
interaction by the interpretive approach to sociology. It illuminates people as active
agents whose "stock of knowledge" and interpretations help them navigate the social
world. The interpretive framework, however, mostly concentrates on the interpretation
process, which begs the question, "How do we navigate the social maze beyond
merely understanding it?" This final portion investigates how social situations can be
better navigated, social change can be facilitated, and stronger social bonds can be
fostered by applying the insights gained from the interpretive perspective.
Nonetheless, the process of interpretation is the main emphasis of the interpretative
framework. Beyond comprehension, this investigation has explored how these
realizations might be used to actively improve society rather than just understand it.
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The main conclusions from this investigation are woven together in this final piece,
which also emphasizes how we can go from interpretation to action, promoting change
and forging closer bonds within the complex web of human interaction.

The value of social skills is one important thread in this tapestry. Although a robust
"stock of knowledge" is essential for negotiating social situations, these abilities can
also enhance interpretive theory. The capacity to establish rapport, speak effectively,
and confidently handle social settings are all considered social skills. These abilities
strengthen and supplement the process of interpretation. For example, while
recognizing social cues is important, reacting to them appropriately calls for clear
communication, active listening, and the capacity to control one's own and other
people's emotions. Adding vivid colours and complex patterns to the social fabric is
analogous to developing social abilities. By engaging in activities such as role-playing
and active listening, people can enhance their ability to read social cues and engage
in deeper connections with others, strengthening the social fabric. The capacity to
question prevailing discourses and use critical thinking are two more essential strands.
People can critically assess the social norms and power structures ingrained in their
surroundings according to interpretive theory. People who are aware of these
processes are better able to challenge the mainstream narratives and push for reform.

Imagine a part of the tapestry where a prominent thread appears to represent a

skewed social norm. People can recognize this thread, comprehend where it came
from, and even possibly untangle it thanks to the interpretative framework. The social
fabric can then be actively shaped in the direction of a more just and equitable design
by them by weaving in new strands that stand for equity and inclusivity. Within the
interpretive framework, language also becomes an important tool. People can use
communication techniques that encourage constructive change if they are aware of
how language shapes social realities. To advocate for oneself and others more
successfully, this entails learning to be aware of the language one uses both
personally and in social groups. Critical examination of language used in public
discourse also enables people to recognize and refute biased narratives. Think of a
social movement that promotes reform. With the use of the interpretative framework,
they may effectively construct a message that appeals to their target audience by
rephrasing societal concerns to foster empathy and gain support. In the social fabric,
effective communication becomes a potent weapon for creating a more equal and just
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pattern. The significance of shared meanings within social groups is likewise

emphasized by the interpretive method. Through comprehending the "discourses" of
many groups, people can establish empathy and heal divisions. Developing empathy
is trying to comprehend other people's viewpoints, especially when they diverge from
one's own. Active listening, polite conversation, and seeking out other experiences
can all help one to reach this knowledge.

Consider two societal groupings that appear to be different from one another. People
are encouraged to comprehend the "discourses" that characterize each group by
means of the interpretive framework. These apparently disparate threads can be
weaved together via polite conversation, open communication, and a dedication to
empathy. This will promote cooperation and, in the end, enhance the overall pattern
of the social tapestry. The interpretive method highlights the need of information in
managing social interactions, but it's also critical to recognize the potential of invention
and creativity. Social settings are dynamic and frequently call for creativity and original
thought. People with creativity can come up with original answers to societal issues
and create brand-new forms of interpersonal communication. To do this, one must be
open to trying new things, taking measured chances, and picking up lessons from
mistakes as well as victories. This creative process can be informed by interpretive
philosophy. People can find possibilities to innovate and foster more beneficial social
interactions by dissecting social norms and comprehending how others interpret them.
Essentially, reading the social environment serves as a platform for improving it,
enabling people to add fresh and creative designs to the fabric of society. In the end,
the interpretive framework provides an effective lens through which to see social life,
but the exploration is far from over. We can actively Mold the social maze to our
advantage by going beyond comprehension and utilizing social skills, critical thinking,
careful language use, and a dedication to empathy and collaboration. This strategy
encourages positive social change by enabling us to actively participate in the weaving
of the social fabric.
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List of references

Berger, P. L., & Luckmann, T. (1966). The social construction of reality: A treatise in
the sociology of knowledge. Anchor Books. (43a, 43b)
Blumer, H. (1969). Symbolic interactionism: Perspective and method. Prentice-Hall.
(35a, 35b, 35c)
Cicourel, A. V. (2004). The interpenetration of communicative acts. Lexington Books.
(34)
Garfinkel, H. (1967). Studies in ethnomethodology. Prentice-Hall. (39)
Schutz, A. (1967). The phenomenology of the social world. Northwestern University
Press. (36)
Wuthnow, R. (1987). Meaning and moral order. University of California Press. (37)