Individual Autonomy And Social Structure Summary
In her 1959 article “Individual Autonomy and Social Structure”, Dorothy Lee analyzes the relationship between individual autonomy, the freedom to make one’s choices in life, and social structure, the rules governing social interaction stemming from common cultural values. Lee analyzes how individual autonomy and social structure relate to each other in various societies, and the issues that arise when thinking of these two concepts as mutually exclusive, especially in Western society. She explores this through analysis of various themes within several societies, but the following arguments will focus on her work on how labour is distributed in traditional Balinese culture. Lee argues that social structure ought to facilitate mutual respect,
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Lee, focusing on and adding to the research done by Margaret Mead and Gregory Bateson, finds that the Balinese people do not work based on commands from leaders. Rather, these people participate in tasks based upon a complex calendar. Each individual “proceeds to act according to his peculiar position in the temporal structure, acting autonomously, finding guidance in the structure” (Lee 9). The structure is not imposed by anyone; all individuals remain inviolable. Rather, individuals tasked as ‘reminders’ do just that, remind others of what is expected in each task. Leaders do not order or coerce work from the common people; in contrast, they act as points of reference in ambiguous matters. This means that permission is not granted from one person to another, the individual decides upon the proper course of action from their interpretation of the greater societal structure. Therefore, individuals exercise a great amount of personal autonomy under this intricate structure, especially in group situations. The person is valued for their personal autonomy and personal participation as part of the larger unit, not how well they follow the orders of those above them. Lee emphasizes how this is how to find true personal autonomy, not through escaping social structure but rather through embracing
Lee, focusing on and adding to the research done by Margaret Mead and Gregory Bateson, finds that the Balinese people do not work based on commands from leaders. Rather, these people participate in tasks based upon a complex calendar. Each individual “proceeds to act according to his peculiar position in the temporal structure, acting autonomously, finding guidance in the structure” (Lee 9). The structure is not imposed by anyone; all individuals remain inviolable. Rather, individuals tasked as ‘reminders’ do just that, remind others of what is expected in each task. Leaders do not order or coerce work from the common people; in contrast, they act as points of reference in ambiguous matters. This means that permission is not granted from one person to another, the individual decides upon the proper course of action from their interpretation of the greater societal structure. Therefore, individuals exercise a great amount of personal autonomy under this intricate structure, especially in group situations. The person is valued for their personal autonomy and personal participation as part of the larger unit, not how well they follow the orders of those above them. Lee emphasizes how this is how to find true personal autonomy, not through escaping social structure but rather through embracing