Bruner (1957) suggested four stages of how we categorize new stimuli into already learned categories. Primitive categorization being the first stage. Whereby we perceptually isolate an event or persons characteristic qualities with focus on the analysis of features. Secondly we search for cue in already existing categories that contain similar features, if there is a match then there is a ‘feature overlap’. Inferences are made if there is enough of a feature overlap. Comparable to reaching a threshold, then we can conclude this new stimuli is a part of/ another version of an event or person we have already encountered. Finally, there is category activation. We associate the new perceived person with the features of this category. However, due
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It has been shown that we often categorize incorrectly. Influences of social media may reinforce our already existing categories. This idea links a lot to stereotypes, categories mean we label the world around us. We then use these to add meaning and context to – which bring us to stereotypes. ‘Perceiver’s construct their own reality and create meaning and add raw data to it’ Fiske and Taylor (1984). An example of the influence of social media has been shown by a longitudinal study by Van Driel & Richardson, (1988). This study looked into the number of accounts print media described new religious movements as cults. Preliminary research into what behaviour is perceived to be carried out by cults was investigated prior to the analysis. It was found that members of a cult were categorized as exclusive and isolated from the ‘norm’. As well as following behaviour control techniques, apocalyptic views of world. Such a person would also have a preoccupation of wealth and extreme authoritarianism. Carried out over five time periods, collectively over two and a half years from 1973-1984. Collecting empirical data by content analysis of four major newspapers such as the ‘New York Times’, ‘Washington post’ and the ‘San Francisco Chronicle’. The types of new religious movements of interest were the Church of Scientology, Hare Krishna and Campus Crusade. Weekly, is was found the number of contextual units appearing in print media ranged from 143 in the New York Times to 72 in the San Francisco Chronicle. The effect publications on social perceptions of these religions could be great. Such as reinforcing people’s automatic perception of new religions, creating a shared consensus that they are cult-like. However, it can be argued that this is not a true representation of all members of the religion. On the other hand, this research did not investigate people’s reactions or perceptions of the religions after
It has been shown that we often categorize incorrectly. Influences of social media may reinforce our already existing categories. This idea links a lot to stereotypes, categories mean we label the world around us. We then use these to add meaning and context to – which bring us to stereotypes. ‘Perceiver’s construct their own reality and create meaning and add raw data to it’ Fiske and Taylor (1984). An example of the influence of social media has been shown by a longitudinal study by Van Driel & Richardson, (1988). This study looked into the number of accounts print media described new religious movements as cults. Preliminary research into what behaviour is perceived to be carried out by cults was investigated prior to the analysis. It was found that members of a cult were categorized as exclusive and isolated from the ‘norm’. As well as following behaviour control techniques, apocalyptic views of world. Such a person would also have a preoccupation of wealth and extreme authoritarianism. Carried out over five time periods, collectively over two and a half years from 1973-1984. Collecting empirical data by content analysis of four major newspapers such as the ‘New York Times’, ‘Washington post’ and the ‘San Francisco Chronicle’. The types of new religious movements of interest were the Church of Scientology, Hare Krishna and Campus Crusade. Weekly, is was found the number of contextual units appearing in print media ranged from 143 in the New York Times to 72 in the San Francisco Chronicle. The effect publications on social perceptions of these religions could be great. Such as reinforcing people’s automatic perception of new religions, creating a shared consensus that they are cult-like. However, it can be argued that this is not a true representation of all members of the religion. On the other hand, this research did not investigate people’s reactions or perceptions of the religions after