The Social Construction of a Machine: Ritual, Superstition, Magical Thinking and other Pragmatic Responses to Running a CT Scanner

New medical imaging devices, such as the CT scanner, have begun to challenge traditional role relations among radiologists and radiological technologists. Under some conditions, these technologies may actually alter the organizational and occupational structure of radiological work. However, current theories of technology and organizational form are insensitive to the potential number of structural variations implicit in role-based change. This paper expands recent sociological thought on the link between institution and action to outline a theory of how technology might occasion different organizational structures by altering institutionalized roles and patterns of interaction. In so doing, technology is treated as a social rather than a physical object, and structure is conceptualized as a process rather than an entity. The implications of the theory are illustrated by showing how identical CT scanners occasioned similar structuring processes in two radiology departments and yet led to divergent forms of organization. The data suggest that to understand how technologies alter organizational structures researchers may need to integrate the study of social action and the study of social form.

The first part of this paper seeks to develop an approach to traditional African thought already sketched in several previous contributions to this journal. My approach to this topic is strongly influenced by the feeling that social anthropologists have often failed to understand traditional religious thought for two main reasons. First, many of them have been unfamiliar with the theoretical thinking of their own culture. This has deprived them of a vital key to understanding. For certain aspects of such thinking are the counterparts of those very features of traditional thought which they have tended to find most puzzling. Secondly, even those familiar with theoretical thinking in their own culture have failed to recognise its African equivalents, simply because they have been bunded by a difference of idiom. Like Consul Hutchinson wandering among the Bubis of Fernando Po, they have taken a language very remote from their own to be no language at all.