Sociological Forum, Vol. 13, No.

2, 1998

Review Essay Structure and Culture in Social Movement Theory

Marco G. Giugni1,2

The Politics of Social Protest. Comparative Perspectives on States and Social Movements. J. Craig Jenkins and Bert Klandermans, eds. Minneapolis: University of Minnesota Press, 1995. Social Movements and Culture. Hank Johnston and Bert Klandermans, eds. Minneapolis: University of Minnesota Press, 1995. Comparative Perspectives on Social Movements. Political Opportunities, Mobilizing Structures, and Cultural Framings. Doug McAdam, John D. McCarthy, and Mayer N. Zald, eds. Cambridge: Cambridge University Press, 1996. Frontiers in Social Movement Theory. Aldon D. Morris and Carol McClurg Mueller, eds. New Haven, CT: Yale University Press, 1992.

Scholarly accounts of social movements seem to follow a cyclical pattern. Like a sound wave, they have lower and higher limits, indicating the relative weight of structure and of culture in the explanations offered. This metaphor obviously simplifies the diversity of existing work on social movements. Yet there is a tension in this literature between explanations that stress structural constraints and those that stress cultural variables.
Department of Political Science, University of Geneva, 102, Boulevard Carl-Vogt, 1211 Geneve 4, Switzerland; e-mail: marco.giugni@politic.unige.ch. 2 To whom correspondence should be addressed.
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0884-8971/98/0600-0365S15.00/0 1998 Plenum Publishing Corporation

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Classical approaches, above all the collective behavior theory, examine social movements under the prism of social disorganization and psychological strain. In reaction to explanations in terms of social disorganization, studies of contentious politics in the 1970s were dominated by resource mobilization, which underscored almost exclusively structural factors. Social networks and political institutions became the new pivots in the theories of social movements. To counteract the danger of a new determinism, this time a structural one, new models have brought the wave back to the other side of the range, and an increasing number of studies now pay attention to the role of myths, rites, and symbolsthat is, cultural formationsin social movements. Twenty years after the "cultural revolution" began with the fundamental work of Clifford Geertz (1973) and by continuing the culturalist approach in the analysis of revolutions (e.g., Fischer, 1980; Hunt, 1984; Sewell, 1980), many studies of "nonrevolutionary" collective action have underscored the role of cultural variables in the emergence and subsequent development of social movements. The four edited collections under review clearly testify to this "cultural turn." With one exception (The Politics of Social Movements), they all deal with the cultural dimension of collective action. Taken together, these books examine the relationship between structure and culture in social movement theory. This relationship has always been difficult, as shown in the views of two of the founders of sociology. According to Karl Marx, structures (i.e., economic conditions) determine culture (i.e., ideology), whereas for Max Weber, culture (i.e., the Protestant ethic) comes before structures (i.e., the modern capitalist system). These four books offers us an opportunity to discuss the often conflicting relationship between structure and culture in theories of social movements.

II

At the risk of simplifying, we may distinguish between two conceptions of structures in contemporary social theory. On the one hand, many recent works have elaborated on the idea of structures as a frame within which human action takes place. This conception stems from the European sociological tradition, in particular from the Marxist theory of social classes and from the Weberian approach to bureaucratic institutions. On the other hand, American sociology has favored a relational conception of structures, the latter being defined as networks of social relations.

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European sociology's structuralist tradition has strongly influenced the study of collective action. Unlike rational choice theory, which has mainly affected American political science, but has also had an impact on the old continent, the structural approach to social movements maintains and, above all, attempts to demonstrate empirically that individual behaviors are channeled by a series of structural constraints. Institutions, particularly political institutions, are among of the principal sources of structural constraints. Recent developments within the neo-institutionalist perspective in several social science subfields point in the same direction by trying to situate the actor in her/his context (e.g., Powell and DiMaggio, 1991; Scott, 1995; Steinmo et al., 1992). In its broader version, this perspective aims to analyze all durable or regular aspects of social life; in its narrower version, it looks at the impact of institutions on human action. The political process approach to social movements, at least in the version which Tarrow (in McAdam et al., 1996) calls statist, is grounded precisely in this neo-institutionalist view of society. The central place taken by the concept of political opportunity structure in this perspective clearly shows on which side of the band is the wave followed by the authors who refer to it (see for instance Kitschelt, 1986; Kriesi et al., 1995; Tarrow, 1994). In a similar vein, the "third generation" of students of revolutions that emerged during the 1970s has emphasized the role of political and economic structures, especially state structures, while the "second generation" stressed the impact of social strains and of their social-psychological consequences, and the "first generation" dealt with the natural history of revolutions in a rather descriptive manner (Goldstone, 1980). Beside this "outside-in" conception of structures, another view, which we may call "inside-out," has largely influenced the study of social movements. I am referring to structural analysis in social science that aims to explain behaviors and institutions by looking at the relations between social actors and organizations. This approach has its theoretical origin in the works of authors such as Nadel (1957) and the German sociologist Georg Simmel. It has recently gained legitimacy as a result of the development, in the 1980s, of methodological tools and statistical techniques that allow for the empirical application of its theoretical principles. This relational view of structures that focuses on the links and exchanges between the elements of a given social structure or system has been put forward by authors who follow resource mobilization theory. Although most existing work does not refer explicitly to structural sociology (for exceptions see Diani, 1995; Knoke, 1990; Rosenthal et al., 1985), several authors have stressed the crucial role of social networks and, more generally of mobilizing structures,

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for the emergence of social movements as well as for their development over time (e.g., Fernandez and McAdam, 1988; McAdam, 1988; Gould, 1993, 1995; Snow et al., 1980).3

III

The concept of culture, like that of structure, has different meanings in the literature on social movements. Notwithstanding the arbitrary nature of all classifications, we can distinguish between three approaches to culture: value-oriented, framing, and social-psychological approaches. Each perspective rests on a specific definition of culture and is therefore variously operationalized in social movement theory. The value-oriented perspective has its theoretical roots in the Weberian and Durkheimian sociological traditions. Although these two traditions, as Swidler (in Johnston and Klandermans, 1995) remarks, carry two different conceptions of culture, both put forward the idea of "symbolic configurations or formations that constrain and enable action by structuring actors' normative commitments and their understandings of the world and of their own possibilities within it" (Emirbayer and Goodwin, 1996:365). If Weber considered culture as a set of internalized norms and values that guide individual action, Durkheim was bent on defining how collective representations solidify social solidarities. The monumental attempt by lalcott Parsons (1937) to forge a synthesis between the two perspectivesin his voluntaristic theory of actionresulted in a deterministic view of culture the latter of which provides social actors with abstract and general norms of conduct. Explanations of collective action based on this perspective have found their preferred terrain in Europe. The new social movement approach, in particular, has tended to relate macrostructural changes in western societies to new cultural orientations in these societies (e.g., Melucci, 1996) so that the emergence of new types of social movements over the last few decades are linked to the emergence of new individual needs, to the internalization of certain (postmaterialist) values in the course of socialization, or to the individuals' identification with values carried by certain social classes. This traditional conception of culture also underlies the study of social revolutions (e.g., Fischer, 1980; Hunt, 1984; Sewell,1980). This has
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In addition to the two versions outlined here, we should note the existence of a third conception of structure that, however, has not influenced the study of social movements but which we find in a great many works in linguistics, cognitive psychology, and structural anthropology. In this case, it is a matter of identifying and explaining systematic regularities in human conscience and cultural beliefs that brings this types of structuralism as well as Talcott Parsons' structural-functionalism closer to the cultural dimensions of social action.

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led Foran (1993) to foresee the birth of a "fourth generation" of historians of revolutions, a generation that pays more attention to cultural aspects. While the value-oriented approach is located above all at the macrosociological level, the framing perspective rests on meso and micro levels. The theoretical origin of this perspective is to be found in the work of Erving Goffman, more specifically in his fundamental Frame Analysis (1974), but also in symbolic interactionism. Thanks first to the work of William Gamson (above all, Gamson et al., 1982) and later but more explicitly to various contributions by David Snow and his collaborators, Goffman's insights about "schemes of interpretation" in everyday life have been applied to the study of social movements (see in particular Snow and Benford in Morris and McClurg Mueller, 1992; Snow et al., 1986). Here the stress is on the links between existing interpretations of objective facts and events on the one hand and participation in social movement activities on the other handthat is, between collective action frames, or master frames, and protest. This has the advantage of turning our attention to the relationship between cultural elements and their transposition into action. Furthermore, this perspective has paid much attention to the discursive aspects of social movements. Though the notion of framing processes has come to include an increasingly wide range of cultural phenomena, its original definition as McAdam et al. say in the book under review referred to "conscious strategic efforts by groups of people to fashion shared understandings of the world and of themselves that legitimate and motivate collective action" (6, emphasis in the original). The strategic action by social movement organizations aimed at recruiting new members and formulating problems to which a solution in the form of collective action is needed is at the heart of this focus on framing processes. While such a narrow definition allows for an easier operationalization and empirical test of its theoretical statements, it ignores a series of other equally important modalities through which culture influence social movements. The social-psychological perspective focuses on the social construction of protest primarily at the individual levelthat is, on the modalities through which social actors are led to act collectively because of feelings of injustice, individual effectiveness, or shared identities (Gamson, 1992, and in Johnston and Klandermans, 1995). In this perspective, the cognitive processes through which individuals become involved in social movements are at center stage (e.g., Eyerman and Jamison, 1991; Klandermans, 1997). Insofar as these cognitive processes are shaped by social interactions (Gamson in Morris and McClurg Mueller, 1992), it harks back to Goffman's work and symbolic interactionism. However, the focus here is primarily on the individual work of categorization, attribution, and construction of meaning that facilitates or impedes participation in collective action. Several re-

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cent studies on the role of emotions and sexuality within social movements also can be said to follow this third perspective (e.g., Goodwin, 1997; Taylor and Whittier in Morris and McClurg Mueller, 1992). These studies deal with "all those psychic structures that constrain and enable action by channeling flows and investments ('cathexes') of emotional energy" (Emirbayer and Goodwin, 1996:368).

IV

In the light of the above discussion on the diverse conceptions of structure and culture for the study of collective action, I will now focus more directly on the four books under review. They are edited collections, recently published, which all deal more or less explicitly with the role of structural and cultural factors in social movement theory. However, the cultural dimension is taken into account more fully in the volume edited by Johnston and Klandermans and in the collection put together by Morris and McClurg Mueller. Jenkins and Klandermans' volume, on the other hand, looks mainly at the structural determinants of protest. Finally, the collection edited by McAdam et al. aims to integrate structure (in the two meanings discussed above) and culture. Morris and McClurg Mueller's Frontiers in Social Movement Theory has had the great merit to bring the debate on the role of culture back into the social movement literature and has thus been at the forefront of the recent "cultural turn" in the study of social movements. Other works also have dealt with this aspectin particular the studies by Gamson and those by Snow and his collaborators mentioned earlierbut unlike previous work, this book offers an explicit critique of resource mobilization and rational choice perspectives in the study of social movements, especially their failure to take into account the cultural aspects of such movements. As the preface to the volume states, the goaland, I believe, one of the strengthsof this book is to focus our attention explicitly on "how social movements generate and are affected by the construction of meaning, consciousness raising, the manipulation of symbols, and collective identities" (ix). In other words, following the distinctions I have proposed, it treats culture as a framing process and looks at the social-psychological mechanisms underlying participation in social movements. More concerned with theoretical issues than with research advances, this book suggests several ways to integrate structural and cultural factors. Three elements are seen as essential: reconceptualizing the actor as a socially embedded individual, taking into account the context of social interaction, and elaborating the concepts of meaning, frames, and identity within the mobilization process. In addition, we are

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recalled of the need of relating the cultural and the structural aspects of social movements. Although not all chapters systematically follow this agenda (a task not easy to accomplish in a collective work), the book as a whole does a good job of combining, if not truly integrating, structure and culture. To be sure, its principal aim is to transcend the opposition of strategy and identity, that is, to view them not as being in contradiction, but as related and mutually influencing each other. In pursuing this aim, many of the authors place culture at center stage. This is illustrated in Myra Marx Ferree's contribution to the volume, specifically in her claim that individuals should be regarded as members of a community whose interests reflect their structural locations. Similarly, Debra Friedman and Doug McAdam's attempt at a synthesis of resource mobilization and rational choice theories uses collective identity as a link between these theories. Johnston and Klandermans' Social Movements and Culture puts its focus somewhere between the framing and the social-psychological perspectives, between discourse analysis and cognitive processes. This volume is entirely devoted to cultural aspects of social movements. This is clearly evident in the chapters written by Ann Swidler, Michael Billig, and Gary Alan Fine, where the concept of culture is at the center of the discussion. While this broader approach sheds a new light on the study of social movements, however, it pushes us away from the search of concepts and theories that bridge structural and cultural accounts. Ann Swidler's essay is perhaps an exception insofar as she takes into consideration the impact of the larger institutional context on the cultural dynamics within movements. She define institutions as "well-established, stable sets of purposes and rules backed by sanctions," such as legally structured marriage, employment relationship, and established norms in consumer transactions, that may create both contraints and opportunities for individuals. In the case of social movements, of course, the most relevant institutions are political ones, such as regime type and forms of repression. Among the contributions in this volume, I found particularly appealing Rick Fantasia and Eric Hirsch's suggestion to shift away from a static view of culture as simply providing opportunities and constraints for social action toward a more dynamic perspective that treats culture as a contested terrain. Their case study of the struggle over the veil in the Algerian revolution effectively shows the advantages of this interactive approach to culture. Unfortunately, only a few of the papers present research findings. This weakness notwithstanding, the volume edited by Hank Johnston and Bert Klandermans remains an important point of reference for all those who are interested in the cultural dimensions of collective action. With The Politics of Social Protest, edited by Jenkins and Klandermans, we leave the cultural dimension of movements for the structural components

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of protest. This book gives us a quite representative overview of the structural currents in social movement theorythat is, of structures as relatively stable features of a movement's environment that influence action by shaping opportunities. The state as a structure is at the core of this volume, and the articles explore the relationship between the state, the system of political representation, social movements, and the citizens (5). Among the four volumes under review, this is the only one consistently devoted to presenting research findings. The book's structure is clear and straightforward, its three parts dealing with the three main stages of protest: origins, development as influenced by the political opportunity structure, and outcomes. However, the book also has several weaknesses. First of all, the scheme presented in the introduction is not followed consistently along the volume. Second, though the editors maintain that little attention has been paid to the interactions between social movements and the state (3) and that, therefore, this book bridges this gap, in fact a great many works have focused on such interactions starting from at least the mid-1980s. The political process approach, in fact, looks precisely at the relation between the state and social movements. Finally, the book seems to suffer a certain lack of unity. Beside the varying quality of the individual chapters, the range of contributions is, perhaps, too heterogeneous. In a time when there is a plethora of edited collections being published in the field of collective action, I think it is absolutely necessary that they center around specific, preferably neglected topics, such as the consequences of social movements, the impact of globalization on social movements, the policing of protest, and the relations between social movements, revolutions, and contentious politics. Finally, we come to McAdam, McCarthy, and Zald's Comparative Perspectives on Social Movements. This volume makes an explicit attempt to link the three main sets of variables on which, currently, something of a consensus exists: political opportunities, mobilizing structures, and framing processes. In doing so, this book gets closer than the others under review to articulating structural and cultural factors in social movement theory. The result is a good overview of the state of the art in social movement research with its blend of programmatic statements, theoretical elaborations, and empirical findings. Among the research essays, Donatella della Porta's is noteworthy for its anticipation of her comparative study on the policing of protest, a field of investigation that promises dramatically to improve our knowledge of the dynamics of mobilization and repression. In offering a sensitizing framework, McAdam, McCarthy, and Zald endeavor to integrate the notion of structure as a frame external to social movements, the notion of structure as social networks and organization internal to social movements, and the notion of culture as a process of social construction of protest objects. Although these three main dimensionspolitical oppor-

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tunities, mobilizing structures, and framing processesare not new in the literature on social movements, this volume succeeds in integrating them in a consistent and systematic manner. Nonetheless, in spite of this effort at synthesis, political opportunities are clearly privileged, and the cultural dimension is limited to its strategic aspects. Hence, structure has the edge over culture in this book, which may simply reflect the present state of research in the field of collective action and social movements.

V
The comeback of cultural variables in the study of social movements is more than welcome, particularly since the recently prevailing theories have stressed social and political structures at the expense of cultural formations. This comeback, however, is not without dangers. It runs the not unfamiliar risk that the discovery of a new paradigm leads scholars to forget the advances made by the former paradigm so that cultural factors are put at the center of the analysis of collective action while the crucial role of structures is neglected. In other words, the danger is that cultural determinism may replace structural determinism. Perhaps we should acknowledge the relational nature of all social phenomena and, accordingly, adopt a perspective that derives the consequencespurposive or unintendedof human action from the interaction structuring all of social life (Tilly, 1996). Hence, it seems that much remains to be done in order to arrive at a truly relational conception of both structures and culture, thereby achieving a better integration of these two fundamental components of human action. The four books reviewed here, though none principally focuses on the dialectic of these two aspects, testify to a prevailing substantialist view of structures and culturethat is, the view that the fundamental units of all inquiry are substances of various kinds, such as things, beings, or essences (Emirbayer, 1997)in contrast to a relational perspective, according to which structure and culture stem from past and present interactions and embody them. To avoid reifying Structure and Culture, we should explore their interpenetration in concrete social relations, acknowledging them not as warring entities but as different abstractions from the same observations. The books reviewed here deserve praise for putting at center of the discussion two sets of factors critical for explanations of the emergence, development, and outcomes of social movements: the constraints and (political) opportunities that emerge at given moments on the one hand and the symbolic and discursive context of social movements as well as the role played by movements in the construction of such (cultural) contexts on the other. However, in general we still are far from a model that integrates all

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of these factors and that shows theoretically as well as empirically how structure^) and culture(s) interact to shape collective action. In the end, except for few exceptions (among the most recent ones, I can mention Banaszak, 1996, and Diani, 1996, in addition to some of the papers included in the books reviewed), the relationship between structure and culture remains problematic in the study of social movements. In this field, Marx and Weber continue to walk side by side, but their paths still cross only with difficulty.

ACKNOWLEDGMENTS I am indebted to Hanspeter Kriesi, Florence Passy, and Charles Tilly for their comments and thoughts on a previous draft. A special thanks goes to Suzanne Keller, whose insightful comments and exceptional editorial skills have improved the essay dramatically.

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