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논문 기본 정보
- 자료유형
- 연구보고서
- 저자정보
- 발행연도
- 2003.12
- 수록면
- 229 - 246 (18page)
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How can we situate Melucci’s The Playing Self and The Challenging Code in the trends of social movements studies? Needless to say, Melucci started from the theory of Touraine and tried to overcome it. What is the relationship between this Melucci’s trace and Touraine’s works in recent years which deal with the end of social movement and the redefinition of social movement? Touraine argues that Melucci differenciated collective action from social movement. The former was defined as the process of creating of its own identity (meaningful life experience) which started from weak self, the process of constructing collective identity and the process of “reconstructing the totality of life experience and its internal diversity by linking together body and mind, identization and participation, diversity and unity.” The latter was defined as “a central conflict between identity and deregulated, market-oriented processes of change that threaten, destroy, or manipulate self-identity.” Namely the difference between Touraine and Melucci is that Touraine deals with social movement in terms of subjectivity which means “struggle against communal integration and instrumentalism of the market and technology”, and Melucci deals with collective action, which means a process of creating and keeping meaningful life experience and constructing of totality of life experience.
In the Epilogue of The Playing Self, Melucci has clarified that individuals are becoming the social core of the social structure and that individuation processes have had not only negative sides but also the following positive sides. “I believe that we are currently witnessing a change in the structure of society that makes individuals central social actors, providing them with resources, capacities, and autonomy as well. This allows them to act as social actors who can be more autonomous, more self-reflective, more responsible, more resourceful.” And yet he has also pointed out that “social actors simultaneously become more exposed to social pressures and manipulation which increasingly intervene in the inner structure of individual identity in the moral, psychological, motivational components of the self.” This fact is the point of departure in Melucci’s work on social movements. Namely the point of departure in his work on social movements is the border area between the individual and the apparatuses of the system.
The point of the departure which Melucci had chosen seems to be suitable enough to be able to analize the context of Japanese society. The concept of identity was founded by E.H. Erickson in 1950’s when modem society has been fallen into the crisis. Therefore the concept of identity really meant the crisis of identity. This concept had been introduced to Japan in 1960’s. But people in modem society has been in double-bind and forced to unable to establish identity, even if they would like to do it. Identity meant disperse of identity. During 1980’s people had been trying to change the form of their social behavior (J. Rifton’s Protean self) in order to adapt to radical social changes. But body, human nature and nature as the base of individual has become more exposed to social pressure and manipulation in the midst of globalization, because many intermediate groups has been weakened by being integrated into capitalism. Nowadays so many people especially youths have been in maladaptation. Overeating, Rejection of eating, Hikikomori and Wrist-cutter are among explicit social phenomena.
These social phenomena are emerging in the border area between the individual and apparatuses and the system which is not clearly defined and very important sociological symptom. Isn’t it possible to think that they are the point of departure of movement, which is trying for individual to become individual? Isn’t it possible to think that they are the point of departure of new social movement? The new social movement in this context can be defined as follows. It is movement by people who have special existential feeling. This feeling comes from their understanding of the system which put heavy unreasonable burdens to people in the South and future generations. They do not want to make others instrument.
Comparing with Europe and the United States, Anti-globalization movement in Japan is weaker and is not explicit. But it is beginning to emerge. As sociologist, we have to ask how society is possible at the border area between individual and social apparatuses and develop theory of social movement which liberates individual as individual in social movement.
In the Epilogue of The Playing Self, Melucci has clarified that individuals are becoming the social core of the social structure and that individuation processes have had not only negative sides but also the following positive sides. “I believe that we are currently witnessing a change in the structure of society that makes individuals central social actors, providing them with resources, capacities, and autonomy as well. This allows them to act as social actors who can be more autonomous, more self-reflective, more responsible, more resourceful.” And yet he has also pointed out that “social actors simultaneously become more exposed to social pressures and manipulation which increasingly intervene in the inner structure of individual identity in the moral, psychological, motivational components of the self.” This fact is the point of departure in Melucci’s work on social movements. Namely the point of departure in his work on social movements is the border area between the individual and the apparatuses of the system.
The point of the departure which Melucci had chosen seems to be suitable enough to be able to analize the context of Japanese society. The concept of identity was founded by E.H. Erickson in 1950’s when modem society has been fallen into the crisis. Therefore the concept of identity really meant the crisis of identity. This concept had been introduced to Japan in 1960’s. But people in modem society has been in double-bind and forced to unable to establish identity, even if they would like to do it. Identity meant disperse of identity. During 1980’s people had been trying to change the form of their social behavior (J. Rifton’s Protean self) in order to adapt to radical social changes. But body, human nature and nature as the base of individual has become more exposed to social pressure and manipulation in the midst of globalization, because many intermediate groups has been weakened by being integrated into capitalism. Nowadays so many people especially youths have been in maladaptation. Overeating, Rejection of eating, Hikikomori and Wrist-cutter are among explicit social phenomena.
These social phenomena are emerging in the border area between the individual and apparatuses and the system which is not clearly defined and very important sociological symptom. Isn’t it possible to think that they are the point of departure of movement, which is trying for individual to become individual? Isn’t it possible to think that they are the point of departure of new social movement? The new social movement in this context can be defined as follows. It is movement by people who have special existential feeling. This feeling comes from their understanding of the system which put heavy unreasonable burdens to people in the South and future generations. They do not want to make others instrument.
Comparing with Europe and the United States, Anti-globalization movement in Japan is weaker and is not explicit. But it is beginning to emerge. As sociologist, we have to ask how society is possible at the border area between individual and social apparatuses and develop theory of social movement which liberates individual as individual in social movement.
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