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Extra info for Culture in Mind: Toward a Sociology of Culture and Cognition
Initially I had no plan for a coordinated project entailing a three-case comparison on signals and interpretive work, the title of this paper. My work on intimate relationships and the Challenger case each began as an investigation of a unique substantive question. The only connection I saw between them was that, conceptually, I was treating both the dyad and NASA as organizations. Using analytic induction and other strategies that force the analysis toward differences (Vaughan 1992:195–99), the fact that signals, interpretive work, and mistake were part of the explanation of both projects became apparent to me only midway through the second project.
DiMaggio and Powell conclude that ethnomethodology (Garfinkel 1967) and phenomenology (Berger and Luckmann 1966), in combination, offer an alternative, but one that leaves important questions unanswered. Specifically, how do the microprocesses of these theories produce social order? 1 DiMaggio and Powell then consider three theorists whose work deals with the 28 SIGNALS AND INTERPRETIVE WORK 29 problem of social order in a way that gives some insight into microlevel sources of macrolevel stability: Giddens on structuration, Goffman on ritual order, and Collins on interaction ritual chains.
22. Zerubavel (1997). Zerubavel (1993). Zerubavel (1997:35–52). Simmel ( 1950). Goffman (1974:201–46). Goffman (1963:83–88). Goffman (1959:229–37). Zerubavel (1992:90). Simmel ( 1950). Zerubavel (1997:13–22, 50–51). Goffman (1961:19–26). Purcell (1996). Zerubavel (1997:84–85). , 32–33, 46–51. Edwards (1979:98–113; 1986:155–65). Brekhus (1998). Fleck ( 1981:90–93). Simpson (1999). Zerubavel (1997:39–40, 43, 45). , 42–43, 52. Harrison (1997:137). , 74. See also 86, 176. References Brekhus, W.