As discussed in some of my previous posts, there is a very large body of empirical research in support of this basic position. When people are reminded of health vulnerabilities and physical limitations, they cling to the symbolic world (e.g., become more religious and patriotic, engage in efforts to feel more socially significant).
Returning to the specific issues of the Quran burning, in 1995 Jeff Greenberg, a professor of psychology at the University of Arizona, and colleagues published a series of experiments testing specifically this idea that cultural symbols are important because they help us cope with our awareness of physical vulnerability. In these experiments, participants completed some questionnaires that they were told measured personality. In one of these measures, they were asked to write down their thoughts about death or a control topic (a non-death related topic). Then they were given a problem-solving task. Successful completion of the task required the inappropriate use of a cultural symbol. For example, in one task, participants had to hang a picture on the wall but the only object in the room that could be used to hammer in the nail was a crucifix. Participants who had previously been asked to write about death took longer to resort to using the crucifix as a hammer than participants who did not write about death. These participants also tried to come up with more alternative means of hanging the picture and expressed more reluctance about using the crucifix in that manner. In another study, similar findings were observed when participants had to damage an American flag to resolve the presented problem.
When questioned about the backlash that may result from the planned Quran burning, the Rev Terry Jones pointed out that he was only burning a book. He was not killing anyone. This was a curious response. If burning a book was not that big of a deal, then it would not have been much of a stand against Islam, and thus not really worth doing. I suspect Rev Jones understands the power of symbols. He clearly wanted to make a potent statement. It does pose the question though: Why are we so protective of symbols?
Many philosophers, anthropologists, sociologists, and psychologists have pointed out that humans are uniquely symbolic creatures. We are chained to a physical reality, like all other animals. But we also have the capacity for imaginative and symbolic thought. The anthropologist Ernest Becker nicely illustrated this with the example of water. Water is part of the physical world and a critical component of our physical existence. But humans are the only animals that symbolize water (as H20) and, critically, the only animals that magically empower water (by blessing it and making it holy).
Look at the diverse tapestry of human cultural life. We go to great lengths to fashion a symbolic world. If you don’t believe in the power of symbols, try attending a local sporting event wearing the jersey of a rival team. In certain places, this little experiment could be a rather painful lesson in how important the symbolic world is to humans.
But the question is still unanswered. Why is the symbolic world so important to us? Many scholars have argued that the symbolic world is critical to humans because we are smart enough to fully understand the implications of being physical beings. We understand that life is fragile, we often have little control over it (e.g., I could be hit by a bus tomorrow or a tumor could be growing in me right now), and, critically, it is finite. However, the same advanced intellect that allows us to contemplate the grim reality of physical existence also allows us to construct a symbolic world.
With the construction of a symbolic world we can ease the pain of understanding our physical limitations; that we are merely, as Becker asserted, worms and food for worms. That is, we create a cultural world of meaning in which humans are not merely animals, but are symbolic entities. We are part of something larger and more enduring than our physical existence. In other words, in the symbolic world we can be immortal. Each of us will die, maybe even tomorrow, but our religions will live on. Our nations will live on. Even our favorite sports teams will live on. If we are lucky, our names may even live on through enduring societal contributions. In short, we invest heavily in the symbolic cultural institutions and identifications, in part, because they help insulate us from basic fears about our mortal predicament. Continuar leyendo «The power of the symbolic world: Why burning the Quran is so disturbing Why is burning the Quran a symbolic threat?»
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