The 5 Tenets of Self Regulation & COVID19 - 7:2

Although the 5 Tenets of Self-Regulation are interesting enough on their own when personally applicable, they are even more interesting to see in action when they are juxtaposed against the stark realities of a world ensnared by the grasp of COVID-19. Sociologically, these tenets are individualized, but this pandemic has shown how they are inter-connected – as society itself is. This time in history has demonstrated how we viewed the world and ourselves pre-pandemic, how we react to and view the world during this crisis, and will guide the way to show us how the world will be interpreted post-pandemic. The 5 tenets themselves demonstrate how humans perceive, adapt and react to their environments, and how individual and social growth help in bolstering the process.

1: Humans are fundamentally social creatures.

Since news stations and global health professionals broke the news of COVID-19 to the world, there has been a steadily significant change in the way humans seek interaction and connectivity. Pre-pandemic, individuals primarily sought out sociability though in-person interactions, with bits of online presence as a form of socialization when otherwise pre-occupied. This tangible social interaction not only satisfied an individuals’ need to be sociable, it also helps maintain established social norms and structures. Being sociable gives individuals a sense of identity – often shaped by in-groups or out-groups, normalized roles, and environmental factors. These socially-shaped identities are often tied to multiple roles, organizations and networks within a society (Burke and Sets 2009). As a result, individuals might be tied into multiple role identities within a single situation, and thusly form parts of their identity around that. This identity, once formed, becomes salient – the readiness to perform said identity within or across situations, and is often dictated by ones’ commitment to the role (Stets, 2018:88). When identity is established, perceptions of self and societal position begin to form – molded by societal norms. These norms, pre and mid pandemic, have shifted, and as such, individuals are re-evaluating and re-structuring their identities, and social positions in relation to their socially-conscious selves. This radicalization is mainly being performed through technology. As aforementioned, individuals would seek some forms of socialization online, but it was (and still continues to be) staged – and is therefore and inaccurate measurement of self and identity. Nonetheless, social media apps have continued to see net growth amid this pandemic, but studies find that individuals are seeking a more interactive way to connect, causing booms of usage data in online services such as Zoom, Google Hangout, Duo and Houseparty (Koeze and Popper, 2020). Interaction is being sought on more intimate, real-time technological platforms, and is slowly re-shaping how we interact, adapt, and perform out different roles. For instance, a mother working from home via online sources will no longer be able to separate her work roles from her home roles, as there are no longer any preventatives causing said separation. She may be juggling the role of wife, mother, house-keeper and employee manager in a single context, creating high salience levels. Each role must be separate enough to differentiate and be appropriate to a situation, but one must not be too dominant over the others, as it would skew ability to properly perform in other roles and would greatly alter others’ view of her. Additionally, the roles must not blend together, for similar reasons.

2: Communication is fundamental to society.

Communication via symbols has been around since the dawn of time. Meanings are assigned to symbols in order to carry conversations and ideas effectively. Language in and of itself is a derivative of symbols – assigned meaning to unique characters, which in turn gives meaning to form a word, which then in turn gives meaning to an object or concept. However, this is a social psychology essay, not a study in linguistics. Communication of this type utilizes not only verbal language, but the use of words, shared meanings and understandings in order to create a “sub-language”, a society’s common understanding of the tangible world. Meanings allotted to different interactions, situations, objects, symbols and institutions gives us a better grasp of the world around us – how we perceive it and react to it. More often than not, the communication of these meanings is shared knowledge – the conscious collective of a society often places similar meanings on specific objects. Or, perhaps, a symbolic meaning is set, but it may be perceived differently on an individual level. Whatever it may be, everything has socially-shared meaning that enables reactions and adaptations to the surrounding world. Some symbols are set and simultaneously open, for instance, the general meaning of a cross meant “religion” or “place of religion” – although the interpretation of what kind of religion is left open to individual interpretation. Other symbols are strictly set by a society, but may be interpreted differently by select few individuals, such as the Nazi symbol. In general, it is a sign of hatred and fear, although some individuals view it in a different light. However, the main concept of symbols is that their “tone” is generally given a meaning by society and learned through shared interaction. In the current world stage set by COVID-19, mundane objects are becoming symbols and ways in which we conduct ourselves. Pre-pandemic, surgical masks were only publicly worn by very ill individuals, and often times sympathetic glances were given to the wearer. Now, however, masks have become normalized, a symbol of practicing good hygiene. Sympathetic glances are no longer given to wearers, instead, disgusted looks are given to those who aren’t sporting one. Thusly, masks have become a symbol of good hygiene, and have shaped some of the ways we interact and perceive. In addition to this, these symbols of hygiene are also symbols of status, as stated in an article covered by the RollingStone – stating that masks are more than just a symbol of cleanliness, but have rather evolved past that and are taking shape as determinants of social status. Because of limited supply and accessibility, some people have taken to making their own at home, or – on the opposite end of the spectrum – more well-to-do folks have been able to privately purchase custom or designer masks, thusly flaunting their status and privilege. As stated in the article: “But it is also worth noting that there is a world of difference between a DIY cloth face cover, and $60 Chantilly lace face masks — and the existence of both is an extension of a class-based hierarchy that has played out since the very start of the crisis” (Dickson, 2020).

3: Fundamental to a person is mental life and activity.

Cultivating a healthy mental life is critical in order to be a functioning member of society. An individual must be able to exist outside of tangibly social realms and must be able to have their own thought processes and procedures that correlate to their environment, that separates them from the conscious collective. A mental life is necessary for forming individualized thoughts and ideas and correlating those to the ideas of the more dominant social group. As such, an individual is capable of forming judgements founded upon their own basis, and upon the basis of the collective whole, and can have the capacity to compare and contrast them, when judging another. Actions carried out by individuals may be deemed as proper or improper, and the actors may be judged on their actions, depending on the perspective. Of course, the established basis’ of “proper” and “improper” actions are mostly developed by society as a whole, but mental activity allows for an individual to create their own reality of the situation.

The onslaught of updates of COVID-19 on news and media stations around the world has definitely taken its toll on mental activity. News sources and media in general are created to dissuade completely independent mental activity – sides must always be taken, and opinions must always be had. The constant barrage of information has had a grip over our mental activity pre-pandemic, but as of now, our minds are muddled with conflicting sets of information and judgement-based news that primarily target this pandemic and all of the biases that come with it. Judgements are formed via media and social influence – actions of individuals are always being scrutinized and apprehended. Key findings indicate that different forms and perspectives of media consumption affect a viewer’s beliefs about the virus. For example, individuals who choose conservative media outlets are more prone to believing widespread misinformation, such as the virus being a Chinese bioweapon of mass control. Social media users who base their judgements upon viral apps as reputable news sources are also prone to believing and basing mental life on false reports. Only individuals who seek more tangible, non-biased sources about the pandemic are able to both have an exterior take on the world while maintaining their own mental identity without much false manipulation (Annenberg PPC, UPenn, 2020). With these notions firmly planted and persuading the direction of mental activity, judgements of the world around us ensue. Judgements of others not conforming to CDC guidelines by not publicly wearing masks might invoke either sympathy (perhaps they cannot afford a mask) or might invoke hostility (they should be doing their part – they’re selfish). Differentiating, tangible emotions towards those being judged and perceived can be explained further by Affect Control Theory – showing how patterns of interaction are interpreted, judged, and reacted to. As a result, different aspects concerning COVID-19 may be re-interpreted to conform to an individual’s point of view or mindset concerning the situation, or individuals themselves may re-identify themselves (or others) and their roles during this pandemic to better make sense of their situations.

4: The looking-glass self.

The looking-glass self, by definition, is how an individual conducts themselves based upon their actions as viewed from the perception of others. An individual may consider their next action as it may be perceived in the eyes of others and will act in accordance to possible reaction. In light of this pandemic, people are becoming more socially conscious of their actions, and how others may perceive their actions and social presentation. Such displays of the looking-glass self can be found in grocery stores across the nation. Shoppers are increasingly aware of their actions and presentation – masks are donned, and sometimes gloves too, and social distancing is practiced. Individuals are aware of other individuals’ capability to pass judgement, and in turn, adjust their actions to avoid being the target of that judgement. The judgement they seek to avoid may not even be personal, just as a general whole. By not adhering to the new social norms invoked by COVID-19, individuals are at risk of being perceived as “improper” if they do not behave in these newly-adopted social ways of life, so, in turn, they adjust their behavior accordingly.

5: Self-regulation is a process.

The process of self-regulation is formed in many ways – beginning on a social level – with actors having an inclination to reflect on their planned actions before they are carried out – pondering others’ reactions to their behavior first. This creates social conduct, and aides in how we carry and present ourselves in this world. While society itself helps shape and mold our process of self-regulation, it is up to each individual alone to determine their moral regulation of their behavior. This pandemic has most certainly affected how we regulate ourselves on a social level – we now reflect on our observable behaviors and how those closest to us might react them, we don masks in an effort to fit in acceptably, we reflect on what we post on social medias (i.e. we don’t post if we do happen to visit friends because of negative backlash we might get), and we regulate ourselves more around our loved ones, taking on different perceptions and reactions to adapt to the world around us and the judgments that inevitably come with it. However, as far as moral conduct goes, this pandemic really hasn’t changed much, except perhaps on the aspect of racism – again, it is personal, but it is also a moral issue – which can also be egged on by media representation and its effect on our mental life.

As portrayed in this essay, the 5 tenets of self-regulation not only define society as reacted to and perceived on an individual level, but also as it is viewed in accordance to social levels of norms. Each tenet is perspective and reactive in evolutionary ways and each help us make sense of the life we lived pre-pandemic and how it is adapted to currently. The inter-connectedness brings a new light to self-regulation as a whole, and shows how incredibly complex society is in all its levels and niches. Lastly, it has demonstrated both individual and social growth in light of this pandemic – how we re-identify self and others in order to fit newer narratives, and how we re-interpret situations in order to perceive and adapt accordingly.

Sources:

Koeze, E. and Popper, N., 2020. The Virus Changed The Way We Internet. [online] Nytimes.com. Available at: <https://www.nytimes.com/interactive/2020/04/07/technology/coronavirus-internet-use.html?auth=login-facebook> [Accessed 8 May 2020].

Dickson, E., 2020. As The COVID-19 Pandemic Continues, Face Masks Have Become A Status Symbol. [online] Rolling Stone. Available at: <https://www.rollingstone.com/culture/culture-features/masks-coronavirus-covid19-public-health-status-979629/> [Accessed 8 May 2020].

EurekAlert!. 2020. Conservative And Social Media Usage Associated With Misinformation About COVID-19. [online] Available at: <https://www.eurekalert.org/pub_releases/2020-04/appc-cas042420.php> [Accessed 8 May 2020].

Burke, Peter J., 2018. Contemporary social psychological theories second edition. Stanford University Press.