1 Social Structure and Anomie Merton, R.K. (1938)

2 Modes of adaptation to anomie Cultural goals Institutional means I.Conformity + + II.Innovation + - III.Ritualism - + IV.Retreatism - - V.Rebellion xx [+] = "acceptance" / [-] = "elimination" / [x] = "rejection and substitution of new goals and standards“

3 self-fulfilling prophecy “The self-fulfilling prophecy is, in the beginning, a false definition of the situation evoking a new behavior which makes the original false conception come 'true.' This specious validity of the self-fulfilling prophecy perpetuates a reign of error. For the prophet will cite the actual course of events as proof that he was right from the very beginning.” [Merton, R.K. (1968). Social Theory and Social Structure. New York: Free Press. pp. 477]

4 Key assumptions 1.Culture not biology accounts for crime 2.Structural strain breeds antisocial behavior 3.Lack of opportunity + stress on financial success + egalitarian ideology  anomie 4.Poverty per se does not lead to crime

5 Ch. 17: Career Deviance Howard Becker, excerpted from Outsiders (1963)

6 Symbolic interactionism Symbolic interactionism is a micro-level theory based on the idea that people act in accordance with shared meanings, orientations, and assumptions Focus is on etiology (vs epidemiology), and the process by which a person becomes deviant e.g., labeling theory e.g., labeling theory

7 Labeling theory Labeling theory assumes that public labeling, or branding, as deviant, has adverse consequences for further social participation and self-image the most important drastic change is in public identity, which is a crucial step towards building a long-term deviant career the most important drastic change is in public identity, which is a crucial step towards building a long-term deviant career

8 Master status master status is a status that assumes priority, overrides other status considerations “…possession of one deviant trait may have a generalized symbolic value, so that people automatically assume that its bearer possesses other undesirable traits allegedly associated with it” (199) – i.e., auxiliary traits Becker gives example of race – Still the case? Or are we in a “post-racial” society? Becker gives example of race – Still the case? Or are we in a “post-racial” society? Or do we need to look at the intersection of race and socioeconomic status?

9 …deviance a self-fulfilling prophecy If the master status is deviant, deviant identification becomes the controlling one  self-fulfilling prophecy  self-fulfilling prophecy due to being excluded from participation in most other conventional groups due to the “treatment,” which may itself produce increasing deviance

10 Ch.21: Information Control and Personal Identity Erving Goffman, excerpted from Stigma: Management of a Spoiled Identity (1963)

11 Society has a way grouping people into social categories, each with a set of typical attributes Whenever we meet someone new, we use our experience to anticipate his/her category & attributes, his/her social identity a person’s virtual social identity refers to the anticipated category and attributes a person’s virtual social identity refers to the anticipated category and attributes a person's actual social identity is their actual category and attributes a person's actual social identity is their actual category and attributes

12 Stigma Stigma is a discrepancy between actual and virtual social identity that causes us to alter our estimation of them downward Stigma is an attribute that is deeply discrediting – but it depends on circumstances an attribute that stigmatizes one person may be typical for another person and is therefore neither creditable nor discreditable in itself an attribute that stigmatizes one person may be typical for another person and is therefore neither creditable nor discreditable in itself e.g., some jobs cause employees w/o the expected college education to hide this fact; other jobs, however, can lead employees with a degree to keep it a secret, so that they aren't seen as outsiders e.g., a middle class boy may have no problem being seen going to the library, whereas a gang member may worry about being seen by his associates  Stigma then is really a special kind of relationship between attribute and stereotype

13 Stigmas vary in how obtrusive they are When one possesses a stigma that is known about, s/he is discredited focus turns to managing tension in interactions with “Normals” focus turns to managing tension in interactions with “Normals” If the stigma is not known about, s/he is discreditable focus turns to managing undisclosed information about a supposed failing - passing focus turns to managing undisclosed information about a supposed failing - passing

14 Symbols – of prestige & stigma symbols are signs that convey social information prestige symbol (aka, status symbol) coveys social information about an individual indicating prestige, honor, or desirable class position stigma symbol are signs drawing attention to a debasing identity discrepancy, which reduce society’s valuation of the individual

15 disidentifier In addition to prestige and stigma, there’s a 3rd type of sign – a disidentifier disidentifiers are signs intended to break up an otherwise coherent picture, but in a positive direction desired by the actor the actor attempts to undermine social stereotypes about him/her by displaying some symbol (a disidentifier) that doesn’t fit with the stereotype, e.g., the actor attempts to undermine social stereotypes about him/her by displaying some symbol (a disidentifier) that doesn’t fit with the stereotype, e.g., a homeless person reads a newspaper or book in an attempt to stay the night in some public space a homeless person reads a newspaper or book in an attempt to stay the night in some public space putting on glasses in an attempt to look more “intellectual” putting on glasses in an attempt to look more “intellectual” putting on “religious” attire in an attempt to feign belief putting on “religious” attire in an attempt to feign belief taking off “religious” attire in an attempt to disguise belief taking off “religious” attire in an attempt to disguise belief