In this post, Jena Morrison explores how the reaction to a presidential election can correlate with an upturn in community responses, particularly in incidents of expressive violence and efforts to create social cohesion.
In the days following a very close election, there are a lot of emotions running high throughout the entire country. Some are excited about new prospects, a change in leadership, and of the new path for the country. Others are afraid for their families, their safety, and for what the future may hold. Across the country and throughout the world, we are struggling with these emotions, the reactions of others, and watching to see what will happen next.
Expressive crimes, those that are motivated by the need to express anger, frustration, rage, and feelings of powerlessness are often seen in the aftermath of events such as this (Siegel 2016). With such a close race and high emotions, we often feel the need to be heard and to express our emotional turmoil. For some, this means emotional displays of crying, yelling, or even spending extra time at the gym. For others, however, this can result in expressive crimes such as assaults and even riots.
In the aftermath of the forecasted results, several news sites reported a break out of riots particularly those at University of California, Los Angeles, University of Oregon, and the University of California, Davis (Chabba 2016). An up-tick in crime, particularly crimes such as arson, property destruction, and assault can be common after events that we perceive as traumatic.
In this piece, Sarah Ford examines the process of socialization in to norms about money.
Recently I was at dinner with my family and a friend’s family. During our weekly family dinner date, my daughter’s friend Mister T crowed,
“… and my grandma also gave me fifty dollars!”
His mother glared at him. He, like a typical nine-year-old, was oblivious until she asked him, “Why am I upset with you?”
He hung his head. “Because I was talking about money.”
“That’s right. It’s not polite to talk about money. We don’t do it.”
Inside this little mother-son exchange we can see a lot of socialization taking place.
Socialization and Developing Your Generalized Other
Socialization is the process through which we learn our culture’s values and norms (the ways that we translate those values into behavior). The process of socialization begins at birth, if not before, and goes on throughout our lives. The first “agent of socialization” that we come into contact with is our family, and they take primary responsibility for making sure we can get along in society.
Many of the lessons of social interaction that we learn from our families and other early agents of socialization are relatively concrete. We learn not to hit people when we don’t get our way, we learn basic table manners, and even infants understand turn-taking in conversation.
According to George Herbert Mead, one of the key components of socialization is learning to “take on the role of the other”. This means that we learn to see situations from the perspective of other interactants, and to anticipate and respond to their interpretations of our actions. When we teach children not to hit each other, for example, we make this explicit by pointing out to them that hitting hurts their friends and asking whether they would like to be hit in a similar situation….
Mardi Gras is typically a time where deviant behavior is expected and encouraged. Lewdness, public intoxication, and begging are all commonplace during this centuries-old festival. Within all societies, certain behaviors that would be considered inappropriate are allowed in some contexts. In this post, Ami Stearns examines Mardi Gras with a Durkheimian lens to suggest that deviance is relative.
Mardi Gras is serious business in Louisiana. This will be my second Mardi Gras in South Louisiana but the first that I will brave the crowds in New Orleans for a firsthand look at this over-the-top festival that has ancient roots in Western history. Many cities across the nation also celebrate Mardi Gras, and share in the typical problems that accompany the revelry, including shootings (both at people and at Centaur floats), partiers falling from rooftops, “suspicious” activity, and general mayhem.
The Situational Normality of Begging at Mardi Gras
What comes to mind first when conjuring up a Mardi Gras scene are probably the beads that are thrown en masse from passing floats- but beads are not exclusively thrown to women who bare their breasts. Beads and coins are thrown to those who beg the loudest, basically rewarding the best beggars. At the Mardi Gras parades in Lafayette (the second largest Mardi Gras celebration in the world and, most notably, fairly devoid of nudity), I noticed that the loudest people who shouted “Throw me something, mister!” received the most beads.
The “urban” Mardi Gras that is most well known demands that the revelers scream and beg for things, usually in return for nothing. But there is also a more rural version that is still practiced vibrantly in small communities all over South Louisiana. During these Mardi Gras celebrations, the members of the parade do the begging, running from house to house in tattered clothes to beg for food. The items that are collected, including live chickens, ultimately end up in a delicious gumbo….
Why do people riot? In this post, Stephanie Medley-Rath explains how Robert Merton’s structural strain theory can shed some light on the Baltimore riots.
Over the last few weeks, thousands of people took to the streets in Baltimore, Maryland and cities around the country to protest the killing of Freddie Gray and the violent mistreatment of African Americans across this country by law enforcement. Last Monday, a small sub-set of the protestors in Baltimore rioted, looting and burning multiple business. Both the mainstream news media and many people on social media immediately started asking, why are these people rioting? Why would anyone riot in city they live in? While the answers to those questions would take for more time than I have hear, part of their answers lie in the strain theory of deviance.
Structural Strain Theory
The sociologist Robert Merton argued that deviance (i.e. people breaking social norms/rules) is produced by how that society distributed the means to achieve cultural goals. According to his structural strain theory (or anomie strain theory), deviance is a result of a mismatch between cultural goals and the institutionalized means of reaching those goals.
Cultural goals refer to legitimate aims. In the United States, we might refer to the cultural goal as the American Dream. In general, the American Dream includes economic success, home-ownership, and a family. A person achieves the American Dream through hard work and education (i.e., a college degree). Education is an institutionalized means of achieving the cultural goal. Military service might also be considered an institutionalized means….
On January 7th brothers Chérif and Saïd Kouachi murdered 12 writers and cartoonists at the French satirical magazine Charlie Hebdo. In this post Nathan Palmer uses social integration theories to better understand this terrorist attack.
Dressed in body armor and holding fully automatic rifles, brothers Chérif and Saïd Kouachi forced their way through the heavy metal doors of the offices of Charlie Hebdo, a French satirical magazine. They opened fire in the lobby and moved with militaristic precision to the newsroom where an editorial meeting was under way. Survivors reported that they methodically killed nearly everyone in the room firing single shots into their victims execution style. After killing 12 they fled the building reportedly shouting, “We have avenged the Prophet Muhammad. We have killed Charlie Hebdo!”
“What kind of person could do something this awful?” was my initial reaction. In my anger and disbelief, my first questions were about Chérif and Saïd Kouachi as individuals. However, with time my sociological mind produced a different question.
“What social conditions would a person have to be in to be willing to commit such a heinous act?” I am not asking who is responsible for the attack; the Kouachi brothers and their associates are responsible for their actions. Terrorism cannot be justified by sociology, but it can be better understood and perhaps we can discover something about ourselves and our society in the process.
How do you behave when visiting someone’s home? Do you go through their medicine cabinet? In this post, Stephanie Medley-Rath describes how all the moving-related house guests (i.e. movers, realtors, inspectors, etc.) behave differently from other types of house guests clarifying the boundaries between normative and deviant house guest behavior.
As I mentioned in my last post, I’m moving.
By selling our home, I’ve come to realize just how guests in one’s home are supposed to behave. When you sell your home you are forced to open it up to a bunch of strangers (i.e. realtors, movers, inspectors, etc). For lack of a better term, I’ll call all these folks moving-related guests. What I’ve learned through this whole process is that moving-related guests’ behave differently than regular house guests. By observing moving-related guests behavior we can see clear boundaries that separate normative (i.e. follows the rules) and deviant (i.e. breaks the rules) house guest behavior.
First, non-moving related guests in your home should not open cabinets and closets in your home.
This move requires us to hire movers. I’ve never hired movers for an interstate move. I’ve hired movers for a cross-town move before, but never for anything this big. And yes, we know we could save a lot of money if we did it ourself. We’ve moved ourselves (and with the help of friends and family) about five times (excluding moving dorms and undergraduate furnished apartments). We have a lot of experience moving ourselves, which is why I know to pack books in small boxes and try to only pack stuff from one room in one box. Fortunately, with upward mobility (as my new job does pay more money) comes a moving allowance from my new employer enabling us to better afford hiring professionals to do the heavy lifting.
The first step in hiring professional movers is to call them up and give them an inventory of all of your possessions. Then, if you find the moving cost estimate reasonable, schedule a time for them to come do an in-person estimate for a more precise estimate. Unlike potential homebuyers, movers go through your stuff in your presence. They open your cabinets and closets right in front of you! They do not behave like normal visitors to your home! Having the movers come in for estimates gave me a glimpse of what other strangers are doing in my house when considering whether to buy our home or not.
Now, of course, visitors to your home might snoop in your medicine cabinet, clean while you sleep, or open a coat closet to hang up their coat, but rarely do they open random cabinets and closets. They open things intentionally (i.e., the coat closet) or without your knowledge (i.e., the medicine cabinet).
Overnight house guests have slightly different expectations. I have been the overnight house guest to two different people within the last six weeks. In the first scenario, the person is a new colleague of mine who invited me to stay in her home while I house hunted. While I was told to just help myself to food (and dig into the cabinets for correct dishes), I felt like I was violating the norm of not going through another person’s cabinets. In the second scenario, I stayed with my sister. Family is different. Further, I was there to help her with her newborn twins. Because she is both close family and the purpose of my visit was to help, I had no choice but to get into cabinets and even dresser drawers (to put away clean clothing). In neither of these scenarios was I snooping, but I certainly felt like I was approaching the line between normative and deviant house guest behavior. I took care to clean up after myself and did my best to not disturb the placement of any items in cabinets or closets. I made it appear as though I had never been there.
Second, moving-related house visitors should make it appear as though they have never been there.
Of course, one expects a kitchen full of dirty dishes after a dinner party. I also expect my daughter’s room to look messier after she has had a friend visit. But when strangers visit your home, you expect your home to appear exactly as you left it. Most of our house visitors have done this, but I’ve walked into our bedrooms and seen closet doors not completely shut. Occasionally a light is left on in a room where it is normally turned off. The visit that stands out, however, is the one where all of my daughter’s Lego people had been disassembled. I spent a half hour reassembling 30 Lego people (on this day we also had three showings, one mover coming to give an estimate, and a property manager checking the place out to potentially rent it). We moved all of her assembled Legos to the top shelf of a bookcase so that other children of would-be-homebuyers would have no choice but to leave them alone.
House visitors vary in the standard of leaving a home as they found it. Importantly, the type of guest and the purpose of their visit informs how they are expected to behave in the home they are visiting.
- The author writes, “moving-related guests’ behavior clarifies the boundaries between normative and deviant house guest behavior.” Explain the difference between normative and deviant behavior using an example unrelated to house guests.
- What norms of house guest behavior should the following people conform to when visiting your home (or dorm room): your closest family member or friend, an acquaintance, someone you are dating, and a repair person?
- How do our expectations of house guest behaviors change depending on the house guest’s age? For example, are there different standards for young children, teenagers, and adults? Give an example.
- Visit someone’s home (with their permission). You could visit your family, a friend’s dorm room, or even use a work-related experience if your job requires you to visit people’s homes (i.e., delivery person). Immediately after ending the visit, make notes regarding your own behavior during the visit. In what ways did your behavior conform or deviate from typical house guests norms?
Learning sociology helps us to further develop our ability to empathize. In this post, Stephanie Medley-Rath explains how learning about gangs beyond statistics can help us to develop our own sense of empathy.
One skill that students of sociology should develop and refine through their training is the ability to empathize.
What is empathy? There are two types of empathy: affective empathy and cognitive empathy. Cognitive empathy most closely aligns with the sociological imagination. Cognitive empathy “refers to our ability to identify and understand other peoples’ emotions.” The sociological imaganation tasks us with understanding the perspective of other people. Doing this can enable us to understand why people make choices very different from our own.
I assign the book Gang Leader for a Day in my Sociology of Deviant Behavior course. I have three main reasons for assigning this particular book, which I won’t bore you with, but the reason pertinent to this posting has to do with empathy.
Most of my students pick up the book with a strong negative reaction to gangs. They can’t imagine why anyone would choose to join a gang. For most of my students, joining a gang was never an option. There was no gang in their community. They have never met a gang member. To be sure, this does not mean no gang presence existed in their communities, it means they were isolated from gang life. Moreover, while they have lived in communities with limited opportunities, opportunities still exist. For them, joining a gang was never a decision they had to make.
By the time they finish reading the book, they tend to still have negative reactions towards gangs, but most students are also much more empathetic to the reasons why people join gangs. They begin the semester with the attitude that people just have to be strong and refuse to cave to the pressures of joining a gang. That if a person just works hard enough and stays out of trouble, he or she can escape a gang-controlled community. After reading the book, they still may harbor some of this sentiment but they also understand that exercising one’s agency to resist gang involvement is a lot more complicated. Further, some of their assumptions about why people join gangs (e.g., lack of education) are challenged when they learn that some gang members do hold bachelor’s degrees….
The male bathroom is a funny place. For those of you who’ve never been inside one, there are a set of unspoken rules that every man who enters is expected to follow. What’s strange is that despite the fact that breaking these rules can have consequences, no one ever teaches men the rules in any kind of formal way. In this post, Nathan Palmer fills this gap by teaching you the men’s room rules and exploring what these rules might be telling us about our culture.
There are rules people, RULES! That’s what I hear in my head whenever I am standing in front of a urinal and another man starts using the urinal next to me. I’m sorry, forgive me. I should have warned you that in this post we are going to talk about some real stuff. Today we are going to explore the unwritten, unspoken, but near universally known rules of using the male restroom. I am an expert in this area with a lifetime of experience. By following my simple 4 step plan I can guarantee that you will never again know the bitter sting of an “away game” bathroom snafu.
The Unspoken Mandatory Rules of the Men’s Restroom
- No talking!
- No eye contact.
- Eyes on the prize. At the urinal never let your gaze drift over to your neighbor.
- Maintain the buffer! Never use the urinal next to another man.
These are not my rules nor am I the only educator training the men of the world. For instance, the informative video below was created by my brother in the struggle Overman.
But, Seriously Though…
What are men so damn uptight about in the bathroom? Why is going pee so fraught with anxiety and danger? I’ve done some informal polling of the women in my life and it turns out there isn’t any high drama in the land without urinals. So what gives? As I’ll show you the male restroom is where the fragility of masculinity and homophobia collide.
Social life has norms and sociologists seek to uncover, explore, and understand these norms. In this post, Stephanie Medley-Rath explores the norms of riding an elevator and what elevators can teach us about conformity and deviance.
Have you ever ridden in an elevator? What did you do? I imagine your elevator trip went something like this:
- You arrived to the elevator doors and pushed either up or down and waited for the elevator to arrive.
- The elevator doors open and after verifying it is heading in the direction you desire, you step inside. You move towards the back of the elevator if many people were getting on the elevator with you. If the elevator is crowded, you might even opt to let this car pass and wait for the next one. Once on the elevator, you take your position and turn around to face the doors. (What do you do if the elevator has doors in both the back and front of the elevator!?)
- You push the button to the floor you need and only to the floor you need unless someone else says they need a different floor. Under no circumstances do you push all of the buttons–no matter how much the lit up buttons may resemeble a Christmas tree. Resist the temptation!
- You cease any conversations with the people you boarded the elvator with. You do not talk to anyone else on the elevator. There are only two exceptions to this norm. First, you may ask new passengers what floor they are going to if they themselves can not easily reach or push the floor buttons or you are overcome with politeness. Second, if this elevator is in a building you live or work in, then you may talk to other people on the elevator. Otherwise, you do not talk to anyone–including people you know inside the elevator.
- Once you arrive at your floor, you exit the elevator. You do not wish your fellow passengers goodbye. You leave as silently as you arrived.
While conversations are often limited on elevator rides, some elevator norms are much more strictly followed. Norms are guidelines for behavior. Watch the following video about elevator behavior:…
Sociologists focus on our world today. Today we have seen tragic news of shootings at a mall in Nairobi, a park in Chicago, and a Navy Yard in Washington D.C., all within the week. This devastating loss of innocent lives has impacted families, friends, and community members, and left many questions in our minds. As sociologists, we use three theoretical perspectives (think of them as three pairs of glasses with different lenses) to analyze society. One method that can be used for analyzing mass shootings such as the heartbreaking Navy Yard shooting in Washington D.C., is structural functionalism. In this post, Mediha Din describes structural functionalism and how this sociological perspective can be used.
How can we analyze society from the point of view of structural functionalism? Think of the morning cup of joe.
Do you drink coffee? Does it help you wake up? Focus? Give you an energy boost? These are some functions (purposes) of caffeine. Or do you avoid it because of the energy crash, acidity, or jitteriness it causes you? These are some dysfunctions of caffeine.
Looking at society from a functionalist point of view includes examining how something is functional (useful) and dysfunctional (not useful).
The structural functionalist point of view sees society as a complex system whose parts work together to promote stability. The human body is often used as an analogy for structural functionalism. Many different parts (heart, liver, brain, lungs) work together in order for the body to work.
Functionalism is also focused on maintaining harmony in society, just as your body works to maintain harmony (if you are cold, your body shivers to warm you up, if you are hot, your body produces sweat to cool you down).
When we look at terrible occurrences such as the mass shooting in D.C., we will immediately see many dysfunctions caused by this horrendous crime. Families have lost a loved one, provider, and support mechanism. Our Navy has lost valuable members of their workforce, and many surviving members may suffer from depression or post-traumatic stress disorder. The members of society as a whole feel disheartened, fearful, and confused by these horrific acts of violence. Looking at the negative consequences of a behavior is part of structural functionalism.
Functionalism also analyzes how criminal acts can provide some functions in society. (This does not mean justifying atrocious acts of violence against innocent people in any way). Crime can have a role in society, and some positive outcomes can be seen coming out of extremely negative circumstances.
How can crime be functional for society? A few ways:…