African Youth And Moral Panics Essay

One of the largest ways the media influences public opinions is through the news. News outlets report on local and world events, often applying their own bias to advance an agenda (Cavender, 2004). In general, entertainment television depicts crime, especially violent crime, far more often than it actually occurs in the real world (O’Keefe, 1987). Crime is more often than not presented to the public in two ways: crime is violent and criminals are nonwhite (Gilliam, et al, 1996). When put together, these two factors have

Though social problems affect a wide variety of people from all races, classes, and cultures; minorities, specifically African Americans, encounter social problems on a multi-dimensional basis. Poverty, employment rates, discrimination, and other social problems strike African Americans in such a way that it is nearly impossible to separate them; each individual has different background, socially and physically, that would determine in which order his or her social problems need to be solved. Impoverished blacks in the inner city may have difficulty finding or keeping jobs, while others may have jobs, but face troubles with work discrimination that prevent them from moving upward .Underemployment, workplace inequalities, and unbalanced

The Black youth is over represented at every stage in the United States juvenile justice system. Ten years ago, Black youth were more than two times more likely to have a delinquency case before the juvenile court than white youth. Dr. Shook and Dr. Goodkind examined three possible avenues to prove if black youth, are more likely to be detained than similarly situated white youth. “Three possible avenues have begun to be examined—the first is related to youths’ attitude and character as assessed by justice system personnel, the second is related to judgments about adequate parental supervision and/or school and work involvement, and the third is related to what some have called ‘‘justice by geography.’’ To conclude Dr. Shook’s and Goodkind findings, Black youth are treated

Another common negative stereotype, establishes the African American male as intellectually inferior. Studies directed by psychologist Claude Stale, indicate that African American teenagers are aware that they are stigmatized as being intellectually inferior and the go to school bearing what psychologist Claude has called a “burden of suspicion” Such burden can affect their attitudes and achievements. These shadows hang over stigmatized people no matter their status or accomplishments. These stigmas have the potential to roll them of their individually and debilitate their attempts to break out of the stereotypical roles. Blacks are the repository for the American fear of crime. Ask anyone, of any race, to picture a criminal and the image will have a black face. The linked between blackness and criminality it’s routinized by terms such a “black-on-black crimes” or “black crimes”.

"When someone fabricates a crime and blames it on another person because of his race OR when an actual crime has been committed and the perpetrator falsely blames someone because of his race." (Russel 70) The negative image of African-Americans has become so bad that "imaginary" Black people are invented as criminals. In some cases Black individuals were even chosen out of a line

There is debate whether youth crime is really a problem to society or just an issue that is constructed by society. It is argued that media has influenced society’s views on this matter by categorising young people as ‘folk devils’ (Banks, 2013). Certain groups, episodes and people that pose a threat to society’s values is when a moral panic takes place (Cohen, 1972). For example, this can be seen nowadays when there is no actual threat but old people get intimidated when they see large groups of young people hanging about on streets. These influences led to policy change, increasing the level of social control. This means that youth crime may be perceived as a moral panic rather than an actual problem.

In the television show The First 48, which is promoted as being an authentic form of reality television, the depiction of blacks as criminals is evident. In most cases, it is a black person who is suspected, accused and arrested for a crime; although, one might argue the show does its job to follow along with the calls received and crimes reported, the overrepresentation of blacks relative to the population numbers is evident. Ardis C. Martin, in an Academic Psychiatry Journal, writes, “People develop conceptions about the world as a result of repeated exposure to consistent and repetitive images in the media.” In watching The First 48, it is no surprise why a white consumer would come to the realization that all blacks are deviant criminals, while a black consumer would be susceptible to being a criminal because of a media that has already defined him or her by the color of his or her skin.

Black Liberation Theology can be defined as the relationship that blacks have with god in their struggle to end oppression. It sees god as a god of history and the liberator of the oppressed from bondage. Black Liberation theology views God and Christianity as a gospel relevant to blacks who struggle daily under the oppression of whites. Because of slavery, blacks concept of God was totally different from the masters who enslaved them. White Christians saw god as more of a spiritual savior, the reflection of God for blacks came in the struggle for freedom by blacks. Although the term black liberation theology is a fairly new, becoming popular in the early 1960’s with Black Theology and Black Power, a book written by James H. Cone, its

The campaign I chose was from The Movement for Black Lives End the War on Black people a proposal to create reform of police in the U.S. “An immediate end to the criminalization and dehumanization of Black youth across all areas of society including, but not limited to; our nation’s justice and education systems, social service agencies, and media and pop culture” (The Movement for Black Lives). Through the push of policy reforms like the zero-tolerance, banning exclusionary discipline which other alternative differ from existing form because it has not been implemented to help stop the criminalization of youth.

There is a plethora of crime related movies, TV shows, video games, etc. Violent portrayals of crime are everywhere. As most Americans do not have any personal experience with the criminal justice system, public knowledge of how it operates comes mostly from the media. Dowler (2003) did a study on the relationship between consumption of such media and fear of being victimized by crime. He found that there is, in fact, a relationship and people who consume more of this media are more afraid of crime. “Regular viewers of crime shows are more likely to fear or worry about crime. Similarly, regular crime drama viewers are more likely to hold negative attitudes toward police effectiveness.” (Dowler,

Black Liberation Theology can be defined as the relationship that blacks have with god in their struggle to end oppression. It sees god as a god of history and the liberator of the oppressed from bondage. Black Liberation theology views God and Christianity as a gospel relevant to blacks who struggle daily under the oppression of whites. Because of slavery, blacks concept of God was totally different from the masters who enslaved them. White Christians saw god as more of a spiritual savior, the reflection of God for blacks came in the struggle for freedom by blacks. Although the term black liberation theology is a fairly new, becoming popular in the early 1960’s with Black Theology and Black Power, a book written by James H. Cone, its

Most people use second hand information as their core source of information about crime, this source of information usually being the media. When carrying out sample research in Birmingham, Susan Smith (1984) discovered that 52% of people obtained most of their information about crime from the media, 36% obtained it from hearsay or alleged experiences of friends and neighbours, 3% from their own experiences, and 1% from the police service themselves (cited in Jones, 2001; 8). However the media tend to exaggerate upon areas of criminal activity causing a moral panic. ‘A moral panic is a semi- spontaneous or media generated mass movement based on the perception that some individual or group,

The public depends on the news media for its understanding of crime. Reportedly three quarters (76%) of the public say, they form their opinions about crime from what they see or read in the news (Dorfman & Schiraldi, 2001). After reviewing five hours of reality crime television shows, one is left with a very dismal look on society and a prejudice towards minorities as they are largely depicted as the perpetrators of crime. This new genre commonly referred to as reality television appears to be sweeping the nation by storm. Opinions vary, depending on whom you ask, to what extent reality plays a role versus the selling of a product. Sensationalism, advertising, ratings hype, profiling and fear all comprise the mass

The importance given to certain crimes in the daily newspapers and other media sources shows us proof to the fact that crime is a topic that has the public’s interest and is a focus of their worries (Australian Bureau of Statistics, 2001). It goes on to discuss the fact that crime as reported on by the media increases the public’s levels of fears and that there is little or no correlation to actual levels of violent crime in our society today.

Moral panics have been a topic of interest by those who are concerned with criminal and deviant behavior for many years. The term first appeared in criminology in a book written by Stan Cohen, in 1972 and involved a general misinterpretation of the situation, with an exaggerated reaction to a perceived threat, when the actual threat that is being offered (Cohen, S., 1972) (Walters, R., & Bradley, T., 2005). This essay will attempt to explore this concept in further detail, with regards to the literatures findings and explanations of the motives, processes and finer details of a moral panic. It will then explain the media’s role in perpetuating the cycle that is involved with a moral panic. This will include the justification that is used by those in media roles, and the “melodrama” (Anker 2005) (Wright, S., 2015) that is often used in the reports of the issues that give rise to the panics. Lastly, the outcomes of the media’s influential role in the process will be examined through the literature, and also through examples of moral panics in recent settings. This will hopefully provide an overall understanding of the development, perpetuation, and lasting effects that are involved in a moral panic.