When taking into consideration the ways in which past structural functionalist such as Radcliffe-Brown, Malinowski, and Evans-Pritchard have attributed particular elements of a society into their framework, it is necessary to remember that these models are not a real thing. They reiterate time and time again how people’s behaviors are motivated by the ‘needs’ of this so-called ‘social structure’. Several anthropologists have employed this structural functionalist abstract model for particular societies and have accepted this ‘logical fiction’ (Moberg 2013). This can be recognized as a form of reification. Reification can be defined as, “creating a concept that helps to understand a society and then attributing real force to that concept in peoples’ actions, even though they themselves are unaware of the concept” (Moberg 2013). Structural functionalists make use out of this from an outsider’s perspective looking in on the ‘other’. This idea reification can also be attributed in a non-structural functionalist way and be applicable within a society where the ‘other’ could be peers.
Take the concept of virginity for example. Virginity is not a real thing (or a biological thing), rather it is a constructed idea meant to categorize people in society a particular way. Historically the concept of virginity was meant to serve as a social or religious marker that symbolized purity, chastity, and innocence. Disobeying particular societal norms about virginity could have lead to conflict or the ostracizing of people. The concept was rooted in personal beliefs that were reinforced by the group as well as stemmed from within that group’s ‘norms’. Unlike the previously mentioned definition of reification, in terms of virginity a society such as ours is aware of the concept. This idea however was taught and learned, along with any significance associated with it.
Today we still adhere to the reified concept of virginity. People continue to attribute real force to the concept and associate certain behaviors and actions with it. Our culture has taught us to place value and significance on virginity while simultaneously emphasizing the opposite of it. In this way we are our own structural functionalists. We found a ‘logical fiction’ and gave it meaning as a way to invisibly categorize ourselves and others in a form of an ‘us’ and ‘them’ perspective. Although we can divide people through this idea, we still view virginity as a very individualized thing, making it impossible to analyze it completely from the view points of anthropologists like Radcliff-Brown. The reification of virginity has given this concept power and made it ‘real’ for us.