The Social Construction Series Part 9: The Social Construction of Power

Why Understanding How Power and Race are Connected is Important to Building a More Equitable and Just World

Photo by Ehimetalor Akhere Unuabona on Unsplash

I’ve been thinking a lot about power this past week, and how power, like everything else we’ve covered in this series, is also a social construction. Important to understand. Why?

Because when we fully understand that power, and how it is distributed, is a social construction we create a space to discuss the possibility of changing how that power is distributed. It is inside of this possibility that we will discuss power as a social construction. Ready? Good let’s go.

Power defined. Here we go.


Pronunciation /ˈpou(ə)r/ /ˈpaʊ(ə)r/ 

See synonyms for power

Translate power into Spanish


The ability to do something or act in a particular way, especially as a faculty or quality.

The capacity or ability to direct or influence the behavior of others or the course of events.


Alright, so here’s what we have thus far.

Power is the ability or capacity to do something or act in a particular way, especially as a faculty or quality, such as influencing the behaviors of others or the course of events.

We could discuss power in a myriad of ways. In this article, however, we will cover five ways power is experienced. For it is in the experience of power that lies, pun intended, the power to change how power is socially constructed and distributed.

Photo by Kuma Kum on Unsplash

Power Granted

Using a Foucauldian lens for this analysis, we can say that power is granted through knowledge. The more knowledge you have, the more power you have. Why? Because the more you know, the more you understand, and the more you understand, especially about how systems and institutions work, the more you can deploy your power, or knowledge, to change the system.

Now, there are other concepts, which we will also discuss a little later that make the distribution and deployment of power unequal.

For now, let’s take a look at how Michel Foucault describes the connection between knowledge and power.

“On Foucault’s account, the relation of power and knowledge is far closer than in the familiar Baconian engineering model, for which “knowledge is power” means that knowledge is an instrument of power, although the two exist quite independently. Foucault’s point is rather that, at least for the study of human beings, the goals of power and the goals of knowledge cannot be separated: in knowing we control and in controlling we know.”

Stanford Encyclopedia of Philosophy

In knowing we control.

That’s a pretty powerful concept. Meaning, that the more we know, the more control we have over our experiential field, life. Why? Same reason as above. Because the more we understand how the system works, the more we can work the system to our advantage.

Photo by Jakayla Toney on Unsplash

Power Internalized

Now, the latter part of that quote, in controlling we know, is, for me, about internalization. Meaning that once we are aware of our knowledge base, and we seek out new knowledge, we understand that in order to create change, we must control and effect our actions to create such change.

We can also term this concept personal agency, which basically means understanding how much personal agency someone has, you have. As was alluded to earlier, the field of experience, available life choices, if you will, is not equally distributed.

Thus, power and knowledge are also not equally distributed, nor then are they internalized across racial, cultural, sexual, gendered, geographical, and socioeconomic statuses the same. They are not.

Kimberle Crenshaw, who developed Intersectionality Theory, might argue that, in fact, in order to understand people’s available life choices, you must do so within a framework that analyzes all dimensions of a person’s identity, especially as that identity is located and embedded in social structures and systems.

Here is a short quote about Intersectionality Theory.

“Intersectionality is a lens through which you can see where power comes and collides, where it interlocks and intersects. It’s not simply that there’s a race problem here, a gender problem here, and a class or LBGTQ problem there. Many times that framework erases what happens to people who are subject to all of these things.” -Kimberle Crenshaw

Columbia Law School

Now, we can connect the internalization of granted knowledge and power, and available life choices, to the need to analyze these system dynamics through an intersectional lens. Very important.

An intersectional lens would ensure that we look at how people are situated and located, or in a Founcalidian term, observed, within the social system, before making any claims about access to knowledge and power to begin with.

Here is another excerpt from Foucault’s work on observation.

“The examination also situates individuals in a “field of documentation”. The results of exams are recorded in documents that provide detailed information about the individuals examined and allow power systems to control them (e.g., absentee records for schools, patients’ charts in hospitals). On the basis of these records, those in control can formulate categories, averages, and norms that are in turn a basis for knowledge. The examination turns the individual into a “case”—in both senses of the term: a scientific example and an object of care. Caring is always also an opportunity for control.”

Stanford Encyclopedia of Philosophy

Now here we can see that being observed also matters in relation to the access to knowledge and power. Observation, or what I’ll term surveillance, ensures that knowledge and power, and ultimately control, stay in certain hands, and out of “others.”

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Power Distributed

The effect of distributing knowledge and power in this way creates even more inequality. Meaning that power is distributed in ways that embed power within social institutions, and those that work in those institutions convey their power in very prescriptive ways.

Foucault writes about the Panopticon to describe the distribution of power.

“Bentham’s Panopticon is, for Foucault, a paradigmatic architectural model of modern disciplinary power. It is a design for a prison, built so that each inmate is separated from and invisible to all the others (in separate “cells”) and each inmate is always visible to a monitor situated in a central tower. Monitors do not in fact always see each inmate; the point is that they could at any time. Since inmates never know whether they are being observed, they must behave as if they are always seen and observed. As a result, control is achieved more by the possibility of internal monitoring of those controlled than by actual supervision or heavy physical constraints.”

Stanford Encyclopedia of Philosophy

Now, whereas Foucault is focusing on prisons in this last excerpt, or what many contemporary activists call the prison industrial complex, the way that power is distributed in the prison has corollaries to all social institutions.

“The principle of the Panopticon can be applied not only to prisons but also to any system of disciplinary power (a factory, a hospital, a school). And, in fact, although Bentham himself was never able to build it, its principle has come to pervade aspects of modern society. It is the instrument through which modern discipline has been able to replace pre-modern sovereignty (kings, judges) as the fundamental power relation.”

Stanford Encyclopedia of Philosophy

And as this last excerpt alludes to, once power is codified into social institutions, it is the actors within those insitutision that take on the role and responsibility of the deployment of institutional power. And with that deployment discipline follows.

Photo by Marco Oriolesi on Unsplash

Power Deployed and Discipline

The deployment of power by actors working within social institutions, ranges from school teachers to priests, to police offers, and government officials.

The reason we have brought identity characteristics into this discussion, such as race, culture, sexuality, gender, geography, and socioeconomic status, is that the deployment of power, and the discipline that follows, is centered on the body.

“Foucault’s genealogy follows Nietzsche as well as existential phenomenology in that it aims to bring the body into the focus of history. Rather than histories of mentalities or ideas, genealogies are “histories of the body”. They examine the historical practices through which the body becomes an object of techniques and deployments of power. In Discipline and Punish, Foucault shows how disciplinary techniques produce “docile bodies”: bodies of prisoners, soldiers, workers and schoolchildren were subjected to disciplinary power in order to make them more useful and at the same time easier to control. The human body became a machine the functioning of which could be optimized, calculated, and improved. Its functions, movements and capabilities were broken down into narrow segments, analyzed in detail and recomposed in a maximally effective way.”

Stanford Encyclopedia of Philosophy

And, though in this excerpt these identity characteristics are not presented. We can now take a look at Simone Brown’s work to make this connection concrete.

“Importantly, Browne also accounts for methods of evading or repositioning surveillance, which she gathers under the phrase “dark sousveillance.” Dark surveillance refers to “the tactics employed to render one’s self out of sight, and strategies used in the flight to freedom from slavery as necessarily ones of undersight.… Dark sousveillance is a site of critique, as it speaks to black epistemologies of contending with antiblack surveillance” (p. 21). In addition to writing about the sociotechnical processes that catalog, control, and delimit black bodies, the cataloging of “dark sousveillance” offers an agenda for coping with and subverting structures of control.”

UPenn Repository

Here we can see clear connections to a Foucauldian analysis, yet the analysis is taken further by Brown by centering race as the means by which the deployment of institutional power is a central focus. Black bodies are surveilled and then disciplined (controlled), by the continuous objectification of their bodies as a commodity of power.

Photo by Tandem X Visuals on Unsplash

Individual Power

Now, from this analysis, we can see various ways that power is granted, internalized, distributed, deployed, and then used as a disciplinary tool.

Yet, power is socially constructed. Meaning, there is no natural law that requires power to be distributed and deployed as it is today. And, in fact, we can see people all across the United States today, protesting institutional and structural racism.

Both institutional and structural racism keep the distribution and deployment of power as is, status quo.

Yet, we as individuals, have the ability to create and effect change, and you can see that movement in the streets all across this country, as people call for, and demand, an end to police brutality against people of color.

Here is a statement from the Black Lives Matter website.

“Enough is enough. Our pain, our cries, and our need to be seen and heard resonate throughout this entire country. We demand acknowledgment and accountability for the devaluation and dehumanization of Black life at the hands of the police. We call for radical, sustainable solutions that affirm the prosperity of Black lives. George Floyd’s violent death was a breaking point — an all too familiar reminder that, for Black people, law enforcement doesn’t protect or save our lives. They often threaten and take them. Right now, Minneapolis and cities across our country are on fire, and our people are hurting — the violence against Black bodies felt in the ongoing mass disobedience, all while we grapple with a pandemic that is disproportionately affecting, infecting, and killing us. We call for an end to the systemic racism that allows this culture of corruption to go unchecked and our lives to be taken. We call for a national defunding of police. We demand investment in our communities and the resources to ensure Black people not only survive, but thrive. If you’re with us, add your name to the petition right now and help us spread the word.

Black Lives Matter

We must remember that though the entire world is socially constructed, moment by moment, these social constructions are very real in their consequences.

When we stand by and tacitly give our agreement to the ways in which power is distributed and deployed in this country, we are condoning the continued surveillance and brutalization of communities of color. Unacceptable.

As I’ve written about in many articles, it starts with each of us. How we think, feel, speak, and act. We each have available to us our own unique gifts, talents, knowledge, and thus power.

And, when we can use these tools to take action and increase awareness about the world, how it operates, both its strengths and weaknesses, we are at once working together to create a more equitable and just world.

And, for today, this is my action. What will yours be?

#blacklivesmatter, #creatingchange, #discipline, #individualpower, #institutionalracism, #kimberlecrenshaw, #michelfoucault, #panopticon, #powerandrace, #powerdeployed, #powerdistributed, #powergranted, #powerinternalized, #simonebrown, #social-construction, #structuralracism, #systematicracism, #takingaction

The Social Construction Series Part 8: The Social Construction of Interaction

A Cursory Overview of the Interaction Ritual

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Photo by Analise Benevides on Unsplash

I am often fond of saying something like, or more, exactly like, relationships are everything. Really. Everything we do is predicated on a relationship. Yes? I think so.

And, I’ve written many articles about relationships, because I do believe they are the basis for all social and cultural phenomena. Yep.

But, what does that really mean? Good question.

In this article we will explore the concept of the interaction ritual, termed and written about by Irving Goffman.

Yet, before we get to that part of our discussion, let’s define both interaction and ritual. Ready? Good. Here we go.


Pronunciation /ˌin(t)ərˈakSH(ə)n/ /ˌɪn(t)ərˈækʃ(ə)n/ 

See synonyms for interaction

Translate interaction into Spanish


Reciprocal action or influence. ongoing interaction between the two languages’

Communication or direct involvement with someone or something. ‘for a shy person, social interaction can be a stomach-churning, anxiety-filled experience’



Pronunciation /ˈriCH(o͞o)əl/ /ˈrɪtʃ(u)əl/ 

See synonyms for ritual

Translate ritual into Spanish


A religious or solemn ceremony consisting of a series of actions performed according to a prescribed order. ‘the role of ritual in religion’

The prescribed order of performing a ceremony, especially one characteristic of a particular religion or church. ‘she likes the High Church ritual’

A series of actions or types of behavior regularly and invariably followed by someone. ‘her visits to Joy became a ritual’


There we go, great. Here’s what we have thus far.

An interaction ritual, then, is a reciprocal series of actions, influence, or types of behaviour regularly and invariably followed by someone.

Pretty straight forward, yes? Good. Now, what about Goffman? Good question. Here is how Goffman defines interaction ritual.

“The subject matter [Interaction Ritual], however, can be identified. It is that class of events which occurs during the co-presence and by virtue of co-presence. The ultimate behavioral materials are the glances, gestures, positionings, and verbal statements that people continuously feed into the situation, whether intended or not. These are the external signs of orientation and involved-states of mind and body not ordinarily examined with respect to their social organization.” (Goffman, 1967).

Interaction Ritual: Essays in Face-to-Face Behavior

Well, that’s pretty powerful. Yet, what does it all really mean? Hm. Another good question. Let’s unpack this a little, shall we? Good. Here we go.

Let’s define a social construct one more time. Important.

social construct

Pronunciation /ˌsəʊʃl ˈkɒnstrʌkt/

See synonyms for social construct


A concept or perception of something based on the collective views developed and maintained within a society or social group; a social phenomenon or convention originating within and cultivated by society or a particular social group, as opposed to existing inherently or naturally.


There we go.

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Photo by Eliott Reyna on Unsplash

Interaction Ritual as a Social Construction

Now, what does it mean for the interaction ritual to be socially constructed? Good question. Here we go.

It means that all of the glances, gestures, positionings, and verbal statements we utilize in our interactions are maintained within a society or social group.

Meaning that the way we interact and the rules governing such behavior are merely ideas about how interactions are to take place. They are not inherent or natural. Nope.

Further, it means that the maintenance of the ideas we have about how we are to conduct ourselves in our interactions are ritualized

Simply meaning that the behaviors we display in our interactions become codified as mores and norms, and then are past down as truth to future generations through socialization. The issue? Sure.

Mores and norms are also social constructions. Watch.


Pronunciation /ˈmôrāz/ /ˈmɔreɪz/ 

See synonyms for mores

Translate mores into Spanish


The essential or characteristic customs and conventions of a community



Pronunciation /nôrm/ /nɔrm/ 

See synonyms for norm

Translate norm into Spanish


Something that is usual, typical, or standard.‘this system has been the norm in Germany for decades’

A standard or pattern, especially of social behavior, that is typical or expected of a group.‘the norms of good behavior in the Civil Service’

A required standard; a level to be complied with or reached.


Yep, helpful.

Now, we can see in these definitions that both mores and norms are also ideas that are constructed in language as customary or typical, which are then agreed upon within a particular social milieux.

Hence, they are also socially constructed. Meaning?

That mores and norms are not naturally occurring phenomena. Nope. They are ideas people have, and end up believing, about what should or should not happen in a society, or social setting. And, what, prey, happens in a social setting? Yep.

Lots and lots of interactions. That’s fun.

Alright, and? Let’s define the situation.

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Photo by Gian Cescon on Unsplash

Defining the Situation

In sociology there is another theoretical concept called the definition of the situation. Here is an excerpt.

“The definition of “the situation” is what people use to know what is expected of them and what is expected of others in any given situation. Through the definition of the situation, people obtain a sense of the statuses and roles of those involved in the situation so that they know how to behave. It is the agreed upon, subjective understanding of what will happen in a given situation or setting, and who will play which roles in the action. The concept refers to how our understanding of the social context of where we may be, like a movie theater, bank, library, or supermarket informs our expectations of what we will do, who we will interact with, and for what purpose. As such, the definition of the situation is a core aspect of social order — of a smoothly operating society.”


Very similar to what we’ve already discussed, yes? Yep.

Why Does the Interaction Ritual and the Definition of the Situation Matter?

Now, I think the definition of the situation is important in our discussion about interaction rituals, because the way a situation is defined is also socially constructed, which you can interpret just by reading the excerpt above. Meaning?

That, we are all, each of us, within our own cultural milieu, continuously affirming and confirming the socially agreed upon interaction ritual within the scope of a particularly defined situation, or defined context. Yep.

And, guess what?

We can change that, if we choose. Yep. How? Sure.

Create new denitions, or realities. I believe creating new realities is what all great leaders do. Yep.

They understand both the strengths and opportunities of the contexts they navigate, and take advantage of the strengths, while also creating possibilities within the opportunities. And?

We can all do this. You, me, everyone of us. Really.

If you look at how social change occurs, it is due to individual people, just like you and me, choosing to create a new reality, define a new context, and then act in that context in new ways, shifting what was known to a new known. Just like that. Beautiful.

#culturalmillieu, #interactionritual, #interationals, #mores, #norms, #philosphy, #rituals, #social-construction, #socialconstruct, #socialconstructionseries, #socialmillieu, #sociology

The Social Construction Series Part 6: The Social Construction of Work

Why How We Think About Our Work Matters

Photo by Raoul Ortega on Unsplash

In the past three years, I’ve been thinking a lot about how we view, internalize, and then perform our work.

Though many people associate work with a particular idea or vision of what work looks like, or should look like, work is a broad concept.

Because work is a broad concept, and, yep, is also socially constructed, it’s fun to ponder how the way we think about work affects how we feel and then do our work.

Right, so before we get too far into this discussion, let’s reset the definition of a social construction, shall we? Good. Here we go.

social construct

Pronunciation /ˌsəʊʃl ˈkɒnstrʌkt/


A concept or perception of something based on the collective views developed and maintained within a society or social group; a social phenomenon or convention originating within and cultivated by society or a particular social group, as opposed to existing inherently or naturally.


There we go. Now, let’s also define work. Here we go.


Pronunciation /wərk/ 

Translate work into Spanish


Activity involving mental or physical effort done in order to achieve a purpose or result.


Alright, here’s what we have thus far.

Work is something we do to achieve a purpose or result; and, how we define, internalize, and then view our work, like everything, is simply a subjective interpretation about something that people in a society or culture agree upon. Phew.

Alright, yet what does that really mean?

Photo by Windows on Unsplash

What does the social construction of work really mean?

Well, it means that how we think about work, the prestige, or lack thereof that we assign to particular types of work is nothing more than a subjective agreement within the particular society or culture that we live in.

Why does this matter? Good question.

Because when we fully understand that work is socially constructed, we are freed to think about our work in any way we want. Our choice. Yep.

Meaning that if you are a person that is cynical about your work, you can choose to become more positive about your work.

And? Passion can follow. Fun.

You can actually even think about becoming more positive and passionate about your work as actively resisting the social construction of work where you live.

Resisting the social norms that set certain types of work as more important or needed, than others. Norms that are also socially constructed.


When we are freed from limited notions of our work, we are also freed to do our work without limits. Making ourselves and our work unlimited. Pretty powerful.

Photo by Markos Mant on Unsplash

What is work?

This is an especially fun question for me, as I grew up in a household where there was always lots of work to do. Always.

Yet, there was also always a demarcation between work away from home, let’s call this “professional” work, and work at home. A distinction that was very apparent.

Workdays, as in the days that were associated with professional work, always felt different. During my childhood, these days also correspond to school days, which then created a distinction, for me anyway, that those days should also feel different. How?

Well, they were heavier in some way. Meaning, they were considered, well, work, and that was associated with something that one must do. A compulsion, if you will, which, often, didn’t feel so great.

When we create distinctions between work at home, and work away from home, and create meaning that associates one with a more meaningful experience, we set ourselves up for pain and suffering. Really.

Photo by Road Trip with Raj on Unsplash

How many times have you gotten up for work, and hung your head, thinking, and feeling, phew, not today? I know I’ve had many of those days.

And, though those days are not part of my life today, I can still feel the heaviness of that type of thinking. Painful. And?

Well, we can create a whole new way to think about our work. Seeing our work as interconnected, one. Whether we are working in the garden on a weekend, cooking dinner in the evening, or visiting with a client, they are all you.

You are doing all of these things, taking all of these actions.

Therefore, we can release the notion that there is a distinction between work we do at home and work we do away from home.

Why How We Think About Work Matters

When we release ourselves from the aforementioned distinction, which, by the way, only exists in the language we use to create our notions of work, we create more freedom for ourselves; and, at the same time, we can reduce the stress and anxiety we feel about our work.

Releasing the distinction that some work is stressful, not as fun, plain boring, or even painful, while other work is not stressful, fun, exciting, and full of joy, also releases us from the pain that we suffer while we do our work away from the home, whatever that might be. Yep.

And, remember, how we view, internalize, and feel this created distinction about our work, may, nay, will feel completely different to someone else. Both are unnecessary.

It is an unnecessary distinction. Really.

Photo by Raychan on Unsplash

However, when we create work in language similarly, regardless of what work we’re engaged in, we think about, practice, and feel work the same way, no matter where we are, releasing us from the aforementioned stress, anxiety, and pain. Helpful.

Right, let’s take a look at a couple of quotes about work, shall we?

Here we go.

“Developing a good work ethic is key. Apply yourself at whatever you do, whether you’re a janitor or taking your first summer job because that work ethic will be reflected in everything you do in life.”

Tyler Perry

Positivity Blog

Yep, great.

And, it is a similar attitude that we can hold about the distinction that some work is painless and some full of pain. When we think about all of our work the same way, and approach it the same, guess what?

We end up feeling the same way about all of our work.

“Success means doing the best we can with what we have. Success is the doing, not the getting; in the trying, not the triumph. Success is a personal standard, reaching for the highest that is in us, becoming all that we can be.”
Zig Ziglar

Positivity Blog

And, we can think about releasing the distinction between work at home and work away from home similarly. When we are always reaching for and giving all that we can, regardless of the type of work we are engaged in, our work will shine in all areas of our life. And?

Those around us will shine too. It works that way.

“Start by doing what’s necessary, then what’s possible; and suddenly you are doing the impossible.”
Saint Francis

Positivity Blog

Ah, yes, lovely.

When we release our previously conceived ideas about work, we also release limitations. Yep. Think about it.

When we release our limited thinking about our work, whether that is work at home or more than likely, work away from home, we also create an unlimited context for all of our work. And?

When we are unlimited, we move from that which is impossible, to the possible. Really.

It all starts with how we think about our work. When we fully understand that work is a social construct, created in language, we can create new definitions, or constructions, of our work. We set the standard. Yep.

And? Then we get to live and work in a context that sees no limitation, that feels no limitation, that is now, well, unlimited. Beautiful.

All of our work matters. Matters to each of us, and to all of those around us. Release yourself from any distinction you have about work that creates a false binary about the work you do.

All of your work is important and is further needed. Needed for you, yes, and for your family, community, country, and the greater world.

Be well. Work well.

#becominglimitless, #howwethinkaboutourwork, #releasinglimitation, #social-construction, #socialconstruct, #socialconstructionism, #thesocialconstructionofwork, #whatiswork, #work, #workathome, #workawayfromhome

The Social Construction Series Part 1: 7 Reasons Why Understanding Social Constructions Is Important

Photo by Jon Moore on Unsplash

Have you ever heard of the phrase a social construction? Maybe? Well, I hadn’t heard of it until I went back to school in my early 30’s. I was in a class on gender, and the professor said something like, gender is socially constructed.

At first, I was like, wait, what? I had no idea what the professor was talking about. Nope, not at all. As the professor continued to explain the concept, I almost fell out of my chair. Seriously. I was so baffled, confused, and interested, all at the same time.

I grew up in a family where ideas like social constructs were unavailable. Not a judgment, just reality. And, it’s okay. There are many, many families across this country that don’t have access to these kinds of ideas, and knowledge. Part of my passion and mission. Dissemination. Here we go.

Let’s define social constructionism.

“Social constructionism is a general term sometimes applied to theories that emphasize the socially created nature of social life. Of course, in one sense all sociologists would argue this, so the term can easily become devoid of meaning. More specifically, however, the emphasis on social constructionism is usually traced back at least to the work of William Isaac Thomas and the Chicago sociologists, as well as the phenomenological sociologists and philosophers such as Alfred Schutz. Such approaches emphasize the idea that society is actively and creatively produced by human beings. They portray the world as made or invented—rather than merely given or taken for granted. Social worlds are interpretive nets woven by individuals and groups.

Oxford Reference

Alright, so the basic idea is that all of life, all if it, is socially constructed. Meaning, simply, that all that we know is created again and again by people. These creations are then shared between and within groups. Shared meaning is derived from these created social constructs, or concepts. What concepts you ask?

Tree. Sun. Love. Life. Health.

Photo by Miha Rekar on Unsplash

All things we see and know. They are all socially constructed. Sometimes groups share and agree on their meaning across cultures, sometimes there are variations specific to particular cultures or geographies.

Why does it matter?

Because if everything we see and know is socially constructed, then all that we argue about, disagree about, and sometimes fight about is based upon ideas and ideals that are created. Created by people.

Understanding that the world is socially constructed is very important.

Important to individuals and how they internalize and understand their place in the world; and, it is also important to how groups understand their relation to each other.

When we know that everything is socially constructed, we have freedom from ideas and concepts, because we know they are not naturally occurring.

You may say, well, love is love and I know what that is, and how it feels to be in love. Yes. And, I am saying that love, even though you feel it, and know it, is still a concept. It is a concept associated with a particular way of being and feeling.

Photo by Tyler Nix on Unsplash

And, guess what? Naturally occurring, or biological concepts, are also social constructions. Tree. Yep. Biological, right? Yet, a tree is still a concept. Believe me. There was a time when a tree was not called a tree. A tree is a concept.

Alright, let’s look at 7 reasons why understanding social constructions is important.

  1. Gives us freedom from concepts.
  2. Creates access to new knowledge and power.
  3. Provides us a new perspective on how the world occurs.
  4. Empowers us to understand why we internalize concepts as real, even when they are not.
  5. Helps us understand each other on a deeper level.
  6. Assists groups in understanding each other; either how they relate, or how they differ.
  7. Creates an important distinction about language. How we use it, and how it affects how we see and experience ourselves, each other, and the world.

How can you use this information?

Question everything. Important. Here is a quote about questioning that I love.

“We awaken by asking the right questions. We awaken when we see knowledge being spread that goes against our own personal experiences. We awaken when we see popular opinion being wrong but accepted as being right, and what is right being pushed as being wrong. We awaken by seeking answers in corners that are not popular. And we awaken by turning on the light inside when everything outside feels dark.”  -Suzy Kassem

Awaken the Greatness Within

You can find quote after quote online about asking questions. Really. Asking questions is that important. Questioning that which others take for granted as real, or right, or wrong, gives you an immediate advantage. How?

Because most people won’t ask. They believe in what they see, hear, feel, and think they know. Why? It’s easier. More comfortable. Not a judgment. It’s okay not to question.

However, when we ask our questions, and actively participate in the contexts we are living in, we get back much more. Much, much more.

My invitation to you is to ask questions. You know, the ones that you’ve been holding onto for years. You know they’re there. And, it’s okay. It’s even okay to hold onto them, if you want to. However, it is way more fun to ask them. Way more. 🙂

Alright, that concludes the first part of the social construction series. Next time? Funny you should ask. I’ve already come up with it.

The social construction of knowledge. Will be fun.

Until then, question.

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