I found a book (downloadable) related to symbolic interactionism here: Symbolic Interactionism and Cultural Studies: http://book4you.org/book/1104299/bad741

Best,

Hiep

Yunita:

See link below for related studies in RG.

Best regards,

Debra

https://www.researchgate.net/search.Search.html?type=publication&query=Symbolic%20Interactionism&tabViewId=56d83f94217e2032331fc2d1&previous=researcher

Symbolic  interactionism tends to focus on the language and symbols that help us give meaning to the experiences in our life .This theory consists of three core principles: meaning, language and thought. Conceptualization of culture is the way to go in helping us understand our human condition as they tend to see our social world as dynamic and dialectical. The role of human agency is accounted for in making culture as well as the use of culture in reality.

Yunita: Blumer is the person who coined "Symbolic Interactionism" as the name for the "Chicago School" approach, so you should certainly refer to his work.  I have found the following references to be very useful.

Blumer, H. (1969). Symbolic Interactionism: Perspective and Method. Englewood Cliffs, NJ: Prentice-Hall.

Rock, P. (1979). The Making of Symbolic Interactionism. Totowa, NJ: Rowman & Littlefield.

Good luck with your work, Bruce

I am not sure what you mean by "cultural-spatial field." Symbolic Interactionism tends to be highly focused on concepts such as social roles and self-concept (i.e., it is a social psychological theory).

I found a book (downloadable) related to symbolic interactionism here: Symbolic Interactionism and Cultural Studies: http://book4you.org/book/1104299/bad741

Best,

Hiep

 You also should be aware of George Herbert Mead. 

1934. Mind, Self, and Society. Ed. by Charles W. Morris. University of Chicago Press. ISBN 978-0-226-51668-4

Please see the works by Lisa-Jo van den Scott who is a Symbolic Interactionist who has researched SI and the sociology of walls and homes, etc.

as a good guide to applied symbolic interactive approach, I would recommend the book Social Construction of Reality  by P. Berger and Th. Luckmann

Look at the classic works by Mead, Cooley, and Goffman, as well as Berger & Luckman

Berger & Luckman is based on Alfred Schutz's version of phenomenology, which is quite different from symbolic interactionism. As Diane notes, the original source is Mead's Mind, Self, and Society, but that is over 80 years old. As Bruce noted earlier, Blumer (a student of Mead's) originated the actual phrase symbolic interactionism, but that again is mostly historical content.

Based on Blumer's work, I wrote a book,entitled, Working with Sensitizing Concepts," which was published by Sage in its series on Qualitative Methods in  1997.

Thank you very much for all of the answer and all very kind answerer. All references given are very good. Very helpful to me, to understand the SI and the research related to it. But still, I need more ... especially the use of SI approach for study about architecture, place, space, & socio-cultural transformation.

Dear David L. Morgan, thank you for your answer, and I already download the Mind, Self, & Society. Yes its about social psychological theory. But my research related to architectural aspect .. I've found many research in architectural use the SI approach. Most of them talk about the reflection of the SELF in physical object (architecture), mostly in contemporary setting. But my research related to an ethnic group which is in transitional condition. It would be touch the cultural-social-psychology aspect of a 'community' that reflect on their artifacts (architectural if I could found them). It may be would explained about 'the world' in participant stance, and how they expressed & experienced the space, place, & meaning. I'm perturbed... How to bring this kind of approach to the operational level? especially when I have to convinced the reviewer for what kind of research that I proposed.

Try looking at Mari-Jose Amerlinck de Bontempo's edited collection, Architectural Anthropology.  Possibly some essays in it would be helpful

My daughter, Lisa-Jo van den Scott, used SI to study the "Sociology of Walls" in an Inuit community in the Arctic. She completed her PhD at Northwestern University in 2015, in  Sociology. 

How I could contact Lisa-Jo & Mari-jose? 

Lisa-Jo's email address is [email protected]

Mari-Jose Amerlinck:   [email protected]

You certainly will not find anything about place and space in either Blumer or Mead. Most of their work is about interaction with other people, rather than other aspects of "the world."

Yunita: I am in the middle of working on something, so I have limited time to write.  I have seen some relatively recent fieldwork dealing with time and place that comes from perspectives other than symbolic interactionism.  Hatch (1997: 241-266), for example, included a chapter entitled "The Physical Structure of Organizations," which covers views from social constructionism and postmodernism, among other things. I think there are differences between Symbolic Interactionism and Social Constructionism, but whether these differences surface in the discussions about time and place is not clear to me at this moment.  It is not uncommon for some modern authors to criticize authors from prior eras for not recognizing the importance of time and place.  For instance, Hatch (1997: 241-42), states the Hawthorne researchers neglected the importance of these issues.  If one actually goes to the original source material, this is not true.  Roethlisberger and Dickson (1939: 493-524) provided diagrams of where the work group members were in the Bank Wiring Observation Room as well as descriptions of what they were doing. There were two groups, and they had informal leaders, informal communication, groups norms, informal work methods, and many other things that were linked to the nature of the room and the technology that was in use.  Let me mention some other modern examples.  The physical nature of banks has changed over the course of my lifetime.  In my youth, there were marble counters and a cage or grill in front of the tellers.  Today, warm colors are the rule, and there are no longer any bars over the open counters.  Today, tellers try to be friendly and sell, rather than just provide service.  In another financial services case, an open office format was used along with the introduction of self directed teams and the implementation of peer discipline.  Having this sort of open office is crucial in observing others and others may also view the peer discipline.  If these two examples interest you, the papers are available on my page in Researchgate.  The next issue is whether time and space were considered historically.  Howard Becker, Blanche Greer, Everett Hughes and Anselm Strauss (1961) wrote Boys in White: Student Culture in Medical School.  They identify this work as Symbolic Interactionism.  In the first half of the book, some diagrams are provided of showing where various groups of students sat in a lecture hall (showing who for example was in a fraternity, which one, and who was not in a fraternity).  In the second half of the book, the later years of study are discussed where the students were serving in hospitals.  Clearly, these authors were considering time and place, and how this was linked to the students' interactions. I can understand how people might think of Mead and his student Blumer discussing in relatively abstract terms the rationale for doing field research (observation and interviewing), rather than them providing field results themselves.  Deviance, rule breaking, labeling and punishment are some well known subjects dealt with by Symbolic Interteractionists.  Mead (1918) wrote about how the implementation of punishment could bring a group together by reminding the members of the group norms. Public versus private punishments are quite different matters.  During the era of sailing ships, the officers on British ships would publicly flog or keel haul rule breakers in front of the crew.  In the American west, public hanging were well attended by those in the community who had been wronged.  During the French revolution, people were beheaded publicly.  Today, ISIS has been called barbaric for beheading people.  Time and place clearly do matter in these instances, and how they are thought of by various groups.  I hope some small part of my efforts have helped you, Bruce

References

Hatch, Mary Jo (1997).  Organization Theory: Modern, Symbolic and Postmodern Perspectives.  Oxford University Press: Oxford.

There is a third edition of this text by Hatch and Cunliffe (2013), but I do not have a copy of it at my current location.

Mead, G. H. (1918). The psychology of punitive justice. American Journal of Sociology, 23: 586-92.

Roethlisberger, F. J. and W. Dickson (1939). Management and the Worker. Harvard University Press: Cambridge, MA.

Thank U for all of you guys.. Now it has been a year. This is my update. My disertation proposal already pass the exam. I have done a year obeservation for 6 times come and going into the community (my case study). The title of my disertation is my new project, its about THE MEANING OF THE HEARTH for a community which now in transition circumtances. I tried mapping and interview, include reconstructing past circumtances base on interviews w/ the elders. One of my initial allegations already fall. But more interesting things founded. I hope Icould write something about it sooner. 

Now the SI become my approach, I observe their interaction, involve in it, tried to understand their social construction and the process about shared-meaning, especially abou their special hearth. They have not only a primordial hearth, but an existential type (my provisional allegation based on facts I've got from partisipative observation).

I found many limitation as a woman partisipative observer. Communication from a bunch of man is easier to observe than a bunch of mothers while they cooking for the ritual or celebration. I always have to pick the right position to get in one interaction, choose the right apearance which could be a flexible one too move from one interaction to another. As we know, a ritual is an event which could contain many interaction that linked and flow together, it happens simultanously and continuously. It's not an easy swimming session, or an ordinary diving moment for me. And I couldn't have any back up or help from other friend of mine. Its not easy to get their trust.

I take 6 months, till I could have exclusive interview with the elders. Not an ordinary one, but the in-depth one, especially all that related to their hearth and its meaning. But still so many mistery about their hearth and their transition process. 

Wish me luck. I think .. I will need advice about the field and data obstacles next time.

Thank U very much for all of you..

If the above answer recommending the book 'Symbolic Interactionism and Cultural Studies' refers to the book by Howard S. Becker, Michal M. McCall, University of Chicago Press, 15 Dec 1990, it is easier to access on this link:

https://monoskop.org/images/f/fb/Howard_S._Becker%2C_Michal_M._McCall_Symbolic_Interaction_and_Cultural_Studies_1990.pdf

Very best wishes,

Mary

Thank you Mary. Sorry for my late reply. I'm in data collection on-going progress.

Dear all,

Thank you for all of your answers that support me a lot.

Dear Mr. Morgan,

Since my major in architecture, especially in history, theory and critics of architecture, and my interest to socio-cultural-spatial issues in custom community related to the development programme running these day. I have a case, a custom community of Sundanese, which has unique way of life. How they do the dialectical process & progress to modernity, how they survive, how they build their resilience. And all of those, has impact to their dwelling culture. How they have to conserve their sacred sites in the middle of cultural tourism programme, and so on. I still struggling in doing my analysis. I do the mapping of their houses, sacred places, and social-organizational structure, even their folklores and poems. I tried to read their way of thinking, understand their logic from abstract concept to the physical consequences include places & spaces. Its hard to find a 'good enough to explain' relation between their dynamic social construction and the cultural-spatial consequences which we can see at the present time. I use the symbolic interactionism approach to unleashed their social contruction, read the social mechanism and try to find any meaning related to hearth (the main and sacred artefact of their life). Wish me luck for my works and my publication soon. Thank U for you suggestion.